[
{"content": "The given text appears to be in old Latin, likely from a printed or published source. I will attempt to clean and translate it into modern English while preserving the original content as much as possible.\n\nprinter's or publisher's device\nMultorum vocabulary equivocorum interpretatione /\nMaster John of Garland / grammarian and Latin lover\nRequired for grammar and Latin, especially / It begins.\n\nIn the upper book, the author treated Synonymes, with which the order of the alphabet was sufficiently dealt with. In this second and last book, he intends to teach more fully about equivocation of names and other parts of speech in the same order (which is preserved above).\n\nIn the first place, he speaks of the equivocation of this Augustus, who says that it signifies more than one thing. But the declension of it varies in meaning. The author first explains its declension, by which its meaning is more easily known.\n\nHe makes a distinction between Augustus, which is of the second declension, and Augustus, which is of the fourth declension. Both are substantives. And Augustus is also of the first and second declension, and is an adjective. He says that this Augustus, of the second declensions, was once an emperor of the Romans. This text appears to be written in a mix of Latin and Old English, with some errors and abbreviations. Here is a cleaned version of the text:\n\n\"This is called Augustus by Augeas. After obtaining victory from the enemies, whom he defeated (Antony and Cleopatra), the commonwealth was greatly expanded. Such privileges deserved to be exalted. He himself, and every emperor after him, was considered an Augustus. It is written (to the imperator, always augustus): \"Augustus rides in this month, the fruits increase.\" Or perhaps because in this month he triumphed over enemies. This month was formerly called June, the sixth month from the rains, as September is called the seventh month from the rains. And so with the others.\n\nThis Augustus of yours. In the fourth declination, there is some divine sign (English: witchcraft) made by Augustus. No one predicts future things by augury but Augustus. They used to scatter grain for chickens in ancient times.\" \"And in the acceptance of that, Augustus was accustomed to take divination (he being called Augustus). And you, Copus, were once permitted to taste the birds of the sun with the nobles. Then Augustus was made more Augustus, more Augustan.\n\nConstrued. Augustus, being Caesar or a month, holds one. Have one. Thou art these inflections. Thou in gto, and thou in dto. Augustus, I, in gto and dto,\n\nOr it can be explained thus. O thou, Caesar or month. Hold this. This name Augustus, facieus thou in gto and tui in dto. But the former construction pleases me more.\n\nSecondly, thus it should be construed. Augustus, facieus thou in gto and tui in dto, is called divination. That which is formed of the hopes of the divine, is made by the taste of the birds.\n\nThirdly, thus it should be construed. And when Augustus is made, that is, when it is a movable thing, it is declined thus. Augustus, ta, tu, signifies Augustus, that is, what the divination is or when the name of the divination is added. Thou art placed in this name, avis and gustus, tu.\"\n\nAura. This text appears to be in Latin, and it seems to be discussing the meanings of certain words. Here is the cleaned text:\n\nauthor places equivocation in this discourse: Aura is the same as favor. An ear. Fully devoted to the people, a golden ear, or favor of the people. And Aura is what is called the splendor of the lips. Virgil. The air shone through the branches. And Aura is wind. Virgil. A light wind nourishes flames. The wind grows warmer, Vergil. He let go into the winds.\n\nConstruct it thus: Aura is called favor and splendor. And similarly for others. And Aura is spoken of as air. Of air.\n\nAuthor deals with the equivocation in this discourse: Abacus is spoken of as having three meanings. Because the same thing was placed on the marble table among the ancients for use in feasts and for placing cyphus argeate cups. And cups of gold. What the ancients made from marble. Among us, it is made of other stones or wood artfully joined. And vocal (similarly to a cupboard)\n\nOr, an abacus is the table on which geometers used to paint figures. puluere glauco vel viridi superset. Item Abacus est metrum. I. numeratio vel circulus iumerorum containit decem circulos. Ita quod unus circulus semper de cuplat altis. In primo circulo est unitas. In secundo decem. In tertio centum. In quarto mille. In quinto decem milia. In nono centum mille milia. In decimo et ultimo millibus\n\nThis author says that this name \"acus\" is equivocal to many things. Then he says that this \"acus\" is \"cus.\" And this \"acus\" is \"aceris.\" And this diversity of genus they have in sight and declination. For this \"acus cus\" is of the fourth declination. And it is equivocal to ser. For the same is what stibium is (which is what women and courtesans use as unguentum to make their faces appear whiter to those who look at them, anglicely called starch, or he calls it the cesura which apothecaries sell).\n\nAnd this \"acus\" is calamistrum tri. And it is quoddam instrumentum ferreum quo crines crispantur. Unus versus. Illud quo crines crispantur sit calamistrum. This text appears to be written in a mix of Latin and Old English, with some errors and abbreviations. I will do my best to clean and translate it into modern English while staying faithful to the original content.\n\nHere is the cleaned text:\n\n\"This is a small, strict and artful gate in Rome. It is a difficult matter for a divinity to enter the kingdom of the heavens. Just as a camel cannot pass through a needle's eye, so neither can one's limbs be long enough or fertility be sufficient to reach it. The one leading to the threshold of the celestial kingdom.\n\nAlso this is a pin (Anglicized as a needle) and thong (Anglicized as a thread) and is properly that which tailors used. But here it is placed as an instrument for fitting. Whether it is a sandal, a loaf of bread, or clothing.\n\nThis is a stimulus, a goad (Anglicized as a prick) for cattle that are unwilling to be driven.\n\nIt is a pugio, a goad, or any other kind of stimulus, whether it is of a serpent or a mouse, as long as it stings and the thorn from it. Here is the aculeus, a torment, in its likeness.\" & this rod stimulates cattle. & a rod for bees, for any sweet-smelling fly. Unknown Psalm. You, having overcome death's sting, the torment of death. [This rod] and so on. Here it sets forth the difference between this rod and that rod. Saying that this rod is chaff, that is, purifying grain (English: chaff) Unknown Varro. This rod is to be thrust under the feet of chickens, and that rod is the one which is suitable for (a needle) [This rod] is made of stibium and so on. This rod makes stibium in the ground and is the third declination. And this rod makes a rod in the ground and is the fourth declination. [Construct.] This rod is stibium and so on. This rod is suitable for threshing sifters, that is, oxen which suck or are accustomed to it. This one rod bends down in this way. You will make stibium in the ground with it. This one bends down in this way and will give a rod. In the ground\n\nSignificantly, in any case, it is found to be in the active, passive, and ablative singular in the genitive case, and in the neuter gender. And nut, actus, and vctus are singular in the neuter gender, and nut, actus, and vctus are plurals in the neuter gender. hospites et in hospites. Hic vector hoc verbo est. Et formas a primo supino huius verbi vehos tu. U tu mutat in or fit vector. Tu vector est ille qui vehit. Sum vector qui est ille qui vehit tu. Hoc spoliare. Dare spolia proprie sunt illa res quae arrepentur ab hostibus in fugis coeursis. Item spolia sunt priuatorum exuieducere et divitum. Hoc vulnus neris de vro vissi in supino. & drachma plaga corporis quod ferro vel lapide fit. Quia virtus patientia est. Vel drachma a vulnero infertur. Et est, ut dicimus, agitis. Vulnus a ore trahit, id est, ferum vulnificum. Et sic patet quod ponitur in sigto actio. Costrues: Qui suscipiam, &c. Ego qui suscipio sco hospitium est hospes. Ille qui me suscipit eo hospitio est hospes. Ceteri versus satis plani. This man is called \"antes\", which refers to the extremities of a vine, as it is bound at three points. The term \"antes\" is also the name of a man, its genitive case, and the declination of this \"antes\" is \"huius ante\". It is also the name of a woman's private part and the first declension in Greek, like Phoebe and Tisbe.\n\nThis man is called \"filius\" or the son of one man, and \"antes\" abstracts or takes away the vices.\n\nThe author explains the equivocation in this text, \"apex apicis\". \"Apex\" equivocates for four things. \"Lra\" is what it primarily refers to, and \"apices\" are written on high walls and buildings. However, any \"lra\" or \"dr\" apex can be meant.\n\nThis man is called \"aptus\" and \"antes\" equivocates for three things. The same is fitting for this lapis as this stone is fitting for this joint. And it is fitting that it was shaped for this pen, not this one for my script. And it is fitting that I have acquired it.\n\nHe is called aptus and is put in. And ineptus is called tum, and adeptus tu. And I have acquired this from adipiscor ceris. I have been adeptus. Depone verbum adipisci.\n\nThis author teaches how many meanings this here sign \"aries\" has. Here, the corpus says that the aries is called avveddur (or ai\u0101l) in that place, not that it carries its own woolly horns but rather the remaining aries carries them. And it is one of the twelve celestial signs. One of them is the sun, which is called the sign of Aries. And this aries, when it acts, scatters stones with its horns. One strikes with the aries. To deijcie\u0304du\u0304 eu\u0304, one uses the aries. And one vgi (or vgi\u0304) \"An aristocrat stood at the gates and hard posts were his obstacles. The first aristocrat to run to the altar was sacrificed on it. The word 'aries' in Greek is 'arid' in Latin. For it contains the virtue of generating. The letter is open.\nHere the author reveals the equivocation of this word 'atrium'. You say that 'atrium' is what a hall is. He writes it. A person was often called 'ducted' because he saw three doors to the 'atrium' or palace of the king or chief. But 'atrium' is also what a cemetery or temple is. You say 'ater' is this dark word. It is 'tru' in Greek, 'niger' in Latin, 'gru' in the Etruscan language. Cemeteries and temples are often obscure places of the tenth part of sacrifices and holocausts offered there.\nTranslate as follows. Say 'atria' are halls, and 'atria' also are cemeteries or sacred places, 'tepla'. Say 'attero' is this dark word, 'hoc verbum' is the word itself, 'origo' is its origin. Or say 'tri' is its three heads, 'primi' its origins.\" This is an ancient Latin text. Here's the cleaned version:\n\n\"in this place is a temple or a cemetery. I, the author, assume three meanings. This is what it is to be. To believe. Or to think. A virginal girl does this. I, the author, assume the verbs act. Puto, I think; affirmo, I affirm; credo, I believe. And it is written in Greek that it is measured as here. But in that composition, b is changed to u.\n\nI say that I, who hope, assume. Who think, assume. Who believe, assume.\n\nThis author teaches that this word haurio is ambiguous and new. Haurire means to consume or destroy. He had fully consumed the vibes. Had consumed or destroyed.\n\nThere is what is seen. One Vergil. He saw this with his eyes, this fire. With his own eyes.\n\nAnd there is evacuare. As this one had drunk water from the feet, he evacuated. And there is ferire or percutere. This one struck this with lasca torta, a hard stick. And there is what is heard. As this one hears the teachings of the master, he hears. And there is what is sucked. As this one sucks scutella olerum, a shallow dish of herbs, he sucks. And the same is what is extracted. As the lotrix, the one who extracts, sucks the cloths.\" In this example, the word \"vel\" means \"or,\" and \"melius\" means \"better.\" The sun absorbs moisture from the earth, and the same is true when we extract or drink it. When it is said that he drank a cup full of wine, he drank. The author here teaches us an equivocation of this word. I received, you received, we accepted. The word \"actm\u0304\" is an act. You say that the equivocation of this word is fourfold because it is the same as nourishing three. This is how the almond receives me, who nourished me. And the same is true of assuming. Receive whatever you give me, I will receive. And the same is true of ripping and the raven, who rips. What did he say? The raven receives birds and rips them, i.e., takes them. I hear, I receive. Through lands and seas, I receive whatever the sailor throws, the perilous sailor. I fear lest you learn something pleasing to you. Go and I will receive. I received, I was received, I receive. It is the same as obtaining, helping, and surrounding. sm hu\n\nHere the author puts au- (auem, avis) The text appears to be in Latin, and it seems to be about the meaning of the word \"acet\" or \"acetum,\" which means vinegar. Here's the cleaned text:\n\ndram inter acuit quod tercia persona huius verbi acet is et acet quod est tercia persona huius verbi aceo ces. Quia prie hoc verbum draco de vino. Ut hoc vinum acet, id est acidum. Vel acetosum. Dicit ergo autor quod illud acet quod e vel fit acidum. Ut cultellus meus acuit. Et vinum acet. Unum vinum ad altum est ut actuum ad passiuum. Item nota quod acuit est pteritus triusque verbi. Acuo is acui. Ere. & aceo ces. Acui acere. Et de aceo diruat inchoatiu. Sincerum nisi vas quodcumque infusis acescit. Acuo is facit acutum tu in supis. Sed aceo ces caret supinis.\n\nThis author teaches that adoleo has three meanings. Nam idem est quod cremare. Unus Ouidius in primo mesm istam sigtone dicet quod adoleo caret supio.\n\nAdolere. I. crescere. This text appears to be written in Old Latin, and it seems to be discussing the concept of \"adolescence\" or \"coming of age.\" Here is the cleaned text:\n\nHoc homo iste adultus est. Et hoc agrum non maturum est. Item adolere, id est mactare. Debemus duos vitulos supernis adolere. Adolet hoc. Ista ardet, crescit. Melius esset dicere cremat quam ardet. Ardet verbum neutrum absolutum. Taliter iste sigo adolescens. Actuose, sicut cremo ligna. Omnia alia ab oleo facta supina in itum flectuntur. Penultima corrumpitur vel in etu penultima producitur. De adolescencia hoc, et est ista adolescentia a quattuordecimo anno usque ad vicesimum. Ardeo ardes arsi ardere. Arsum su. Inde arsiurus. Verbum defectivum imperfecti modi sequitur personam. Auferte ignem. Item Cresco crescis creui. cere. cretu_. tu. insupinis. verbum neutrum\nThis teaches the author that I admit three signs. For the same is to receive. Let there be, I ask, that my brother may be admitted among you. Receive (English: receive) him. And it is that to offend or sin (English: to trespass) In what prayer I ask, and having been admitted, let her not be admitted again. Admitted. That is, to relax. (English: to slack the reins of a bridle. For the same, there is no need to subdue a horse after it has been admitted. Admitted, that is, loosed or swift. To admit a horse, that is, with what speed or agility to turn or lead it\nAdmittedly, in other meanings, it is neuter. For the same is what it means to sin or to relax, and it is written of ad and mitto (you). The text appears to be in Latin, and it seems to be a fragment of a legal or philosophical text. I will translate it into modern English and remove unnecessary formatting.\n\ndelinquo is deliqui delictu\u0304 (it is to err, neuter). Here, the author teaches (Cato) that to animadvertere is (to perceive, to take notice of). And animadvertere is (to perceive, to take notice of) and to punish. For before one is about to let go, the qualities and quantities are almost in the power of the judge. Or else, the soul itself turns to consider what punishment the accused should receive. One animadversio is almost a punishment. And the genus of poenae (punishments).\n\nNote that animadvertere does not primarily mean to punish. But to turn one's mind to what one should punish that person. And animadverteris (you) turn your mind to this, which you take notice of. You (and) animadverteris (turn your mind) to him in eu\u0304 (towards him). Whom you intend to punish. With some penalty.\n\nHere, the author teaches (about) the aduersor teris (the adversary before you). It is equivocal for two things. For remoueor (I remove) eris (you are). And tu\u0304c (your) is passive. Et est idem spernere vel vilipendere. Tu es deponens. Boethius de consola. Phy. lib. prio. Eheu quam surda miseros avertitur aure. Et flentes oculos claudere seua negat. Avertit. I vilipendit vel spernit. (Sensus) Quod mors avertitur. I. spernit necare miseros homines. Avertor (qui est passivus) aversus sum. Averti. Avertendi. Do du. Aversum su. Avertes. Tendus. Sed quis est deponeos? Habet tria participia. Avertes aversus. Surus.\n\nConstrue. Hoc verbum avertor. Quis est in vi passivus? Supple verbi. Notat. I. signo. Remoueri. I. remouero. Et si sit deponeos, sc verbum. Desigit spernere. I. quod sperno nis. Que pro &. Et tu poscit. Actm casum. Ut aduertor te. I. sperno te. Quis est passivus constructus cu ablato casu? Mediante preposito a vel ab. Ut aduertor a te. I. remouero a te.\n\nHic A.D. Quod afficio cis. Habet tres signa. Na est informare vel tingere. Ut iste panus fusco colore afficit. I. informet. Vel tinget. Afficere. I. poenitere. Ut si dicar. dolor is magna molestia mea vehementer. This causes me to be disturbed, punished, or tormented. To disturb or afflict is the same as to desire. Therefore, this disturbance angers me.\n\nI, the author, say that to act is the same as to do. He acts, therefore he does. To act is also to lead or drive.\n\nA shepherd acts towards his flock, leading or following them. He is called an abducer, thief, separator, fugitive, or thief of flocks.\n\nTo act is also put forth as transacting. For example, we spend years. We spend, therefore we transact.\n\nThe author or actor produces books. A shepherd acts towards his flock. A boy acts in transacting an affair.\n\nTo act is also what it is to solve. I act, but only in such a place. For all the benefits for us and for the weakness of the plebs. Your matter is at stake. The wall nearest to us is burning. Et undesum ponit Alanus in an Claudiauo suo. Et agere, simpliciter facere. Ut iste egit, domu, fecit. Ut agit, facit domu. Hic actor autor, vel actrix, vel factrix. Construo. Gratus, gratus homo agit, solvet vel reddet gratas, scilicet pro bono accepto. Tua res, utilitas agitur, et actor id est aliquis, factor agit, facit quod sibi placuerit.\n\nHic docet, autor equivocatioem istius verbi allego as. Allego, cuius medias dicis, quod equivocat ad te causat. Et allegare et confirmare (agli to confirmare) ut iste allegat laras meas, confirmat. Et est ideo quod iuuare, aglicet to help, ut allegabo necessitate tuarum, iuuabo. Et est actum primum. Et coponitur de ad et lego as. Et lego as, ideo est quod mittere. Ut rex legavit nuncios in faciam. Et legare est aliqid in testamento alicui relinquere. Unus in testamentis scribit. Lego talem librum tali ecclesiis. Qui mitteret legat. Mories suas mera legat.\n\nCausor aris verbum depones. Iuias are. It is said by the author that ambition is ambiguous and refers to two things. For one, it is the desire for honor. And primarily, one is courted by many for the denial of honor. One desires and is courted.\n\nFurthermore, to ambition is added the meaning of going around (circumventing). For instance, we ambition churches which we deny. We ambition, that is, we circumvent.\n\nMoreover, the author in the third usage states that ambition, which has ceased from ambition, is equivocal. For it is both the circuit and the desire for honor.\n\nThe author also places the word \"ambitus\" between \"hic\" and \"tuus.\" The \"ius\" in \"medias\" is corrupted to \"ius,\" and \"ambitus\" follows \"tuus.\" You say that \"ambitus\" is the desire for honor. Or it is the same as the circumvention, \"circuitus,\" and \"tuus.\"\n\nConstrued. I ambition two things, I desire. This text appears to be in Latin, and it seems to be a fragment of a scholarly commentary or explanation. Here is the cleaned text:\n\nhoc verbum ambio dico id est circuire. Hoc nomen ambitio ide est quod nota est, signum circuitus. Quodque pro et. Ambitio sit idem quod id est cupiditas honoris. Ambitus tuus tui (cuius media corripitur) est nomen. Et ambitus (cuius media producitur) est participium. Quod dictur participium.\n\nHic docet auctor quod arceo ces habet duas significatioes. Nam arceare est idem quod remouere. Vergilius. Quis te amplexis arceat, id est removet. Et ide est quod cogere. Ut apud Statium. Arcebant egru lachrymis & multa gemente. Item dicit auctor quod Arconius nij mascu gniscitur ab arceo ces. Tu quoque videtur quod Arceo est idem quod acuo is. Arconius est acutus in superiore parte. Sed melius de arceo es. Hic conus coni (aculeus. a creest) quod est summitas. Arceatur id est arctatur in cono id est in summitate. Vel melius de acuo is acutus est i summitate. Et est Arconius Cumelus bladivel fenis. Unum arconizas (to move) Coestru. Ille arcet quod removet. Hoc verbum arcet draco, idem quod cogo gis. Et arceo cere. Arctum tu in supinis verbum actiuum. Ac pro et. Et arcenis idem quod acuens. Unus hic Arconius nij exit, idiriuatur.\n\nHic autor docet quod hec dictio Arcus equivocatur ad quattuor synus. Volta. Fornix. Siue curuatura volte (a voute). Nota: Synus est portus curatus vel curuum litus maris (a crokyng of the water).\n\nArcus est semicirculus, id est medius circulus. Pro ea causa arcus vocatur illa arma quibus timimus ad sagittandum (a bowve) quod fit ad modum semicirculi. Draco de arceno ces. Qr arcet hostes nros a nobis (removes).\n\nArcus draco. Videlicet ille semicirculus qui apparet in firmamento per pluuioso (a reynbovve). Unum Genesis. Ponam arcum meum in nubibus celi. Id est iridem. Et est iris recursio radiorum solis ad nubem. Costrae Arcus est volvita. Synus et cetera. Hic arcus huius. Cui. Iris declinat sic. Hic iris Gtohuius iris vel iridis. Dto iri vel iridi.\n\nAutor hic docet quod hec dictio arcitenens habet duas sigmas. Nam potest coponi de hic arcus cus cui. Et teneo es quod est principatus latine. Unus architenens quasi tenens principatum inter alios. Hic et hec architenens, id est arcem vel arcum tenens. Hic et hec architenens sc primatum. Hec arx aris, id est turris. Hic primatus tuus, id est principatus tuus, dominatus tuus, vel magistratus tuus.\n\nHic docet Autor equivocatione istius dictioni hic articulus li. Dicens quod equivocat ad septem. Nam articulus est quid color rhetoricus. Quoniam plures dictones simul veniunt in una oratione, et quaelibet ecorum punctatim profertur. Ut hic: (Armi classe cibo diues male castra petisti. Solus inermis indus inglorius inde redisti. Ferro peste fa me consumptus es & periisti. Vel ut hic: (Clericus est ietus iste). Rusticus is a simple villager with a body covered in skin and hair. He is a short person with a foot having only one too many fingers. This part is the same as the Greek part, that is, the part of the speech among the Greeks, which makes a relation or signifies. But we Latin speakers do not have this part. Instead, we have articulated pronouns such as \"this,\" \"that,\" \"this,\" \"this.\" As we distinguish genders and numbers through these articulated pronouns, so they also recognized their genders and numbers through that part of speech (which is called the article). And it is written that the article is masculine in the Greek language with such figures (\u03c4\u03cc, \u1f41, \u03c4\u03cc). Furthermore, the article is a number multiplied by ten. \n\nNote that there is a difference between a number, a digit, an article, and a compound. A digit is any number that is between one and nine. For example, one is a digit, two digits are two digits, three digits are three digits, and so on, and nine is a digit. Article is the next number in this sequence, ending in the digit nine. It is called a denarius. Because ten follow immediately after nine. And that denarius is not an article. But every number multiplied by ten becomes a denarius. And the twentieth number is an article. And the thirty-first number is an article. And the forty-first number is an article. And so on, every tenth number is an article. And thus, every number from twenty to infinity is an article.\n\nArticle is the same as moment. For example, the moment of time succeeds the article of grace with the scepter. In the same way, article is the same as pressure. We have passed through sharp articles.\n\nAnd the same is true of point. For example, I consider that friend of mine who refuses to help me in my time of need to be a point of sweet friendship. And this man is in the article of death, that is, in the point of death.\n\nIn that last usage, the author makes a distinction between article and digit. He says that a digit is a part of the hand. This text appears to be written in Old English with some Latin words mixed in. I will translate it into modern English as faithfully as possible.\n\nThe membrum (English: finger) and articulus (English: joint) are properly digitus (English: digit) of the pedis (English: foot).\n\u00b6This author states that the word arguo has three meanings. It is not the same as prohibere. For instance, arguo you not to imitate maleficos (English: sorcerers). Virgil and I fear arguto (English: argue). \u00b6And it is the same as probare. For instance, he arguit (English: argues). That is, he probat (English: proves). And it is the same as reprehendere. For instance, Dominus (English: Lord) ne arguas me (English: do not argue with me). Et coniugat arguo is (English: and argues with) he who is ere (English: present) and argutus tu (English: you are) verbum (English: word) activum (English: active). Et copitur cum re interposita d (English: and is joined with) rerum (English: things) redarguo is (English: and argues against) n (English: him) and rerum coarguo is (English: and argues with) n (English: him). \u00b6Construct. This word arguo. It signifies istas (English: these) sc (Latin: that) prohibere, probare, and reprehendere. \u00b6This author teaches equivocation of this word argutus (English: clever) through this dictio (English: saying). He says that argutus equivocates to four things. For it is the same as hic (English: this) and hec (English: this) brevis (English: short) and hoc breve (English: this short). Ubi (Latin: where) is surgit pigmeus (English: a dwarf) and so on. And there are pigmei populi (English: dwarf peoples) non hic (English: not here) in longitudine (English: length) unum cubitum (English: one cubit) vel pedem (English: foot). And they gignu (English: generate) in tercio anno (English: in the third year) and pariunt (English: give birth) in septimo anno (English: in the seventh year). hi (English: they) pugnare (English: fight) cu (Latin: with) gruibus (English: grubs) in anno (English: year). \"And supersedes Dehus. Juvenalis speaks there. There, the entire cohort is not taller than one [foot]. Argutus the first connects [it]. There, Arguta also has a sharp blade of iron. It is subtle. Horatius Cominus, the witty, vexes the thief. Witty, that is, well-sounding, Virgil in his bucolics. Fortune had placed Daphnis beneath a witty [man]. Witty is brief and so on. And it is a comparative name, wittier, wittiest. Also mobile and so on.\nThis Author teaches that Argumentum is equivocated to three things. First, history. One Ovid is a slow poet of your history. And this is my argument, my invention. Second, it is a sample or proof. Like the habit of a monk is an argument for or against religion. Proof. Note, this verse is spondaic. The fifth foot is spondeus.\nConstruct the name argumentum. It signifies history, sample, invention, and so on. And from argu, and sample, pulchritudo, signum, imago, notitia, extremitus, a specio cis (without use)\" This text appears to be in a mix of Latin and Old English, with some errors likely introduced during OCR processing. I will do my best to clean and translate the text while preserving the original content as much as possible.\n\nThe text reads: \"quod sig\u0304tiones habet hec ardea ee. (dicens quod) duas Na\u0304 est aves queda\u0304 (anglice a heron\u0304) & dr\u0304 de arduus a u\u0304 (i.e. altus a u\u0304) qr petit alta volando. Et est q\u0304da\u0304 ciuitas q\u0304 in arduo loco sita est.\n\nDe equiuocato\u0304ne istius verbi assideo es. Author dicens quod equiuocatur ad tria. Nam idem est quod indulgere. Ut iste assidet doctrine id est indulger. Et idem quod iuxta sedere. Ut assideas mihi (i.e. iuxta me sedeas). Inde hic assessor oris. Et dicuntur assessores qui iuxta iudices sedent. Consiliu\u0304 prebeant illis in causis & in iudicijs terminandis.\n\nEt idem quod assimilari (anglice to lykyn). Ut iste assidet insano (i.e. assimilatur furioso).\n\nConstrue. Hoc verbum assidet indulget &c. Et coniugatur Assideo es. assedi. dere. assessum su. in supinis. Et est neutru\u0304. & compuitur de ad. & sedeo es.\n\nHic a.d. equiuocatione\u0304 istius dicto\u0304nis assiduus a. um. Dice\u0304s quod equiuocat ad duo. Primo, i.e. diues. Tu\u0304c deriuatur ab hoc noi\u0304e as. Assis, i.e. obulus. Qr ex congregato\u0304ne assiu\u0304, i.e. obolorum.\"\n\nCleaned text: \"quod sigtiones habet hec ardea ee. (dicens quod) duas Nae est aves quedaanglice a heron, & dr de arduus a u (i.e. altus a u) qr petit altavolando. Et est qda ciuitas q in arduo loco sita est.\n\nDe equiuocatone istius verbi assideo es. Author dicens quod equiuocatur ad tria. Nam idem est quod indulgere. Ut iste assidet doctraindulger. Et idem quod iuxta sedere. Ut assideas me (i.e. iuxta me sedeas). Inde hic assessor oris. Et dicuntur assessores qui iuxta iudices sedent. Consiliu prebeant illis in causis & in iudicijs terminandis.\n\nEt idem quod assimilari (anglice to lykyn). Ut iste assidet insano (i.e. assimilatur furiosus).\n\nConstrue. Hoc verbum assidet indulget &c. Et coniugatur Assideo es. assedi dere assessum su in supinis. Et est neutrum. & compuitur de ad. & sedeo es.\n\nHic a.d. equiuocatone istius dictoinis assiduus a um. Diceas quod equiuocat ad duo. Primo, i.e. diues. Tu\u0304c deriuatur ab hoc noi\u0304e as. Assis, i.e. obolus. Qr ex congregatone assiu\u0304, i.e. obolorum.\"\n\nTranslation: \"This heron has such sights, he says, there are two birds named Na (anglicely, herons) and dr from the lofty one (i.e. the lofty one is altus a u, which seeks high while flying). And the city is situated in a lofty place.\n\nRegarding the equivocation of this word, I have been considering the author's statement. He says that equivocation occurs in three ways. Equivocation is the same as indulgence. Thus, he sits in teaching, indulging in it, and it is the same as being near (i.e. assideas me, sit near me). Here, assiduous is the same as diligent. And similarly, diligent and studious are the same. He who sits with you indulges, that is, allows superiority.\nConstruct: Assiduous is diligent, and similarly, diligent is studious. He who sits with you will give way, that is, the assiduous one is studious.\n\nThis A. says that Na\u0304 is the same as affirming. Speaking as I affirm, I say, \"affirmo,\" in your language.\n\nAnd it is to join. As it is said there, \"Asser asseritur,\" that is, they are joined together. Or it may be said, \"Tabula tabulis coniungitur.\"\n\nAnd it is the same as freeing. Lucanus asserts that only famine frees or evacuates cities.\n\nAnd it is to avenge. One Ouidius Metha asserts, \"nec laudes asseramus,\" that is, let us not assert our praises. Assert, I say, to avenge (to challenge).\n\nConstruct: Asserts this word.\n\nThis A. uses the figure of equivocation with regard to this adverb, saying that there is another adverb \"peris.\" I wish to do this otherwise, that is, in a higher place. And there is another adverbial locative, as when I say \"loquor tecua alias,\" that is, in another place.\n\nConstruct: When this word is not a noun but an adverb, it draws a double meaning. This text appears to be in an ancient Latin script, and it seems to be discussing the meaning of the word \"amen.\" Here is the cleaned text:\n\nhabet duas sigtoes. isto est, communio est isto sigtoe et loci. dat huic voci. alias\nThis phrase has two significations. The first is a communion, that is, a sign and a place. It is given to this word. Elsewhere, A teaches that this word \"amen\" is equivocal. For something stands naturally as I do, that is, truth. Via and vita. Some adverbs are Hugis, that is, truly, faithfully, or let it be so and placed from a. And one amen is without defect. Et est hebraeum et non latinum.\n\nConstruc. This word amen. tenet, isto est, habet significatum, isto sigtoe et adverbiis. ut patet in exemplis\n\nFinita illa perte in quod autor tractavit de dictoibus equivocis incipientibus ab A lra. Hic intitulat tractare de dictoibus equivocis a B lra incipientibus. Et primo ponit equivocatum in hoc verbo hec baccha ce. Dices quod equivocatur ad tria.\n\nNa baccha est quid lapis piosus. Unus ianus. Quis pium nititur fructu et pice arborum silvestrium. Et baccha ea sacerdos bacchus vel mulier. Quia leuiter debetur. Bacchus vocatur deus vini et quod pro ipso vino.\n\nConstruc sic:\n\nThis phrase has two meanings. The first is a communion, that is, a sign and a place. It is given to this word. Elsewhere, A explains that this word \"amen\" is equivocal. For something stands naturally as I do, that is, truth. Way and life. Some adverbs are Hugis, that is, truly, faithfully, or let it be so and placed from a. And one amen is without defect. It is Hebrew and not Latin.\n\nConstruc: This word amen. holds, that is, it has a meaning, that is, a sign and adverbs. As is clear in examples.\n\nThe author finished treating of equivocal words beginning with A lra. Here, he begins to treat of equivocal words beginning with B lra. And first, he places an equivocal term in this word hec baccha ce. You say that it is equivocal in three ways.\n\nNa baccha is a pious stone. One ianus. Who strives for the fruit and especially the tree of the forest. And baccha is both a Bacchus priestess or a woman. Because it is easily given. Bacchus is called a god of wine and what is in its place.\n\nConstruct thus: Bacca is a dear stone and a fruit, either olive or laurel. It is a priest or priestess of Bacchus. And \"Bacchus\" is written with one C and divided from this \"Bacchus\" chi.\nHere is given the donation of the donor Equivocatus for this Bacchus. \"Bides\" says that Equus is called to two. Nor is it the case that Marra (that is, a mare) can draw Vergil from among the Semibus placed above. Repeatedly, these ewes were driven hard to the heads. And it is put down twice and this year is called \"ni.\" Because primarily, ewes are called \"duo\" in two years. Or because two ewes were led to sacrifice annually among the ancients. Or because these two \"bines\" were taller than others.\nThis place, the penultimate product, is such a place where the lightning falls. It is called thus by the Bide\u0304tes who sacrificed there. Or it is something struck by the lightning. Persius. Triste lies, the evader of light, and the two Bide\u0304tes.\nConstrued. Bides is a mare. And Bides the ewe comes from there, that is, from \"bidens,\" what is the ewe. Dens and bis are the first origins. This text appears to be written in Old Latin, and it seems to be discussing the meaning of the word \"bostar.\" Here is the cleaned text:\n\n\"id est bides quando est mar. A sed bis et annus sunt origo secundi. Quando bidens est ovis,\nHere the author, equivocating with these words of Bostar, teaches that bostar equivocates to two. For bostar is put for the name of some man. And bostar is a stable for cattle. Then he says that bostar, what is a stable, is neuter. And he makes gtm bostaris medius, and quid est proprium nomen facit gtm bostaris medius corruptedum. And quid est prius nomen est masculini genere et declinatur sic. Nec hic bostar. Hoc uius bostaris. Hoc huic bostari. Hoc hoc bostar. Vcto e bostar. Ablto ab hoc are. In omnibus casibus medius producetur. Et compositum est de bos et sto stas.\n\nThis name bostar will be the prius nomen of a man. Quoque pro et\"\n\nThe text discusses the meaning of the word \"bostar,\" which is equated with the name of a man and a stable for cattle. The author explains that the word \"bostar\" can be interpreted as a neuter noun, and that the word \"gtm bostaris medius\" is a corrupted form of the prius nomen, which is masculine. The text also mentions that \"bostar\" is composed of the words \"bos\" (cattle) and \"sto stas\" (a place to stand). In this booth, the master is the stable. It is the master of the stable. And those who do not know the stable do not know this master. And the master's own name is declined here and is split in the middle.\n\nIn the booth. But that word is corrupted and false. For this booth, the ablative case is formed from this booth, not from the master of the booth. And all names of the neuter gender end in \"ar\" or \"um\" and form the ablative in \"ium\" only. Like this lacuna, the ablative is formed from this lacuna, this lacquer from this lacquer, this lacquer's.\n\nHere the author teaches that bubo has two meanings. The first bubo is a certain bird. And its name comes from the sound of the voice (in English, from a new word). Wherever there is no one. Funereal bubo made a deadly song. And it flies at night. The cry or meowing of this bubo foretells the desolation of the city.\n\nThe second bubo is a certain disease, that is, in the anus (in English, in the fynches). And those who suffer from this disease cannot sit down.\n\nThis bubo is the bird. And bubo is the disease under the anus. And this bubo is declined as such. This text appears to be in Latin with some English interjections. I will translate and clean the text as faithfully as possible to the original content.\n\nproducta signifies both meanings. This is volucris. Here is anus ni. Here is culus li.\n\u00b6This author places equivocation in these words: this bulla bulle. Discuss what is equivocated about the four. For bulla is itself an inflation or tumor of milk (English: a bollyng or a bloure). And bulla is also a certain lapis picius. And bulla is called the seal of the pope or the papal letter signed with the pope's seal.\n\u00b6With these words, the equivocation of this dictio is placed: this buccula le. The buccula has six sigtioes. Nor is it a perua bos. & tu\u0304c dr\u0304 de hic & this bos bouis. & tu\u0304c is written unless cu\u0304 vno c. Go and buy buccula um bo scuti or q\u0304da\u0304 pers galee. Iuuenalis. It is broken from the cassi of the buccula pedes. And buc. e\u0304 gemma. i. lapis picius. And buccula e\u0304 diminu. de hec bucca ce. i. perua bucca (agli. a lytyle cheke). & buccula est pars zone in cingulo. q\u0304 alio nomie dr\u0304. pluscula (English: a boccle)\n\nCleaned Text:\n\nProducta has two meanings. This is volucris. Here is anus ni. Here is culus li.\n\u00b6This author places equivocation in these words: this bulla bulle. Discuss what is equivocated about the four. For bulla is itself an inflation or tumor of milk (English: a bollyng or a bloure). And bulla is also a certain lapis picius. And bulla is called the seal of the pope or the papal letter signed with the pope's seal.\n\u00b6With these words, the equivocation of this dictio is placed: this buccula le. The buccula has six sigtioes. Nor is it a perua bos. & tu\u0304c dr\u0304 de hic & this bos bouis. & tu\u0304c is written unless cu\u0304 vno c. Go and buy buccula um bo scuti or q\u0304da\u0304 pers galee. Iuuenalis. It is broken from the cassi of the buccula pedes. And buc. e\u0304 gemma. i. lapis picius. And buccula e\u0304 diminu. de hec bucca ce. i. perua bucca (agli. a lytyle cheke). & buccula est pars zone in cingulo. q\u0304 alio nomie dr\u0304. pluscula (English: a boccle)\n\nTranslation:\n\nThe term \"producta\" has two meanings. This refers to \"volucris.\" Here is \"anus ni.\" Here is \"culus li.\"\n\u00b6This author places equivocation in these words: \"bulla bulle.\" Discuss what is equivocated about the four. For \"bulla\" is itself an inflation or tumor of milk (English: \"bollyng\" or \"bloure\"). And \"bulla\" is also a certain \"lapis picius.\" And \"bulla\" is called the seal of the pope or the papal letter signed with the pope's seal.\n\u00b6With these words, the equivocation of this term is placed: \"buccula le.\" The \"buccula\" has six \"sigtioes.\" It is not \"perua bos.\" & \"tu\u0304c dr\u0304 de hic\" & this \"bos bouis.\" & \"tu\u0304c\" is written unless \"cu\u0304 vno c.\" Go and buy \"buccula um bo scuti\" or \"q\u0304da\u0304 pers galee.\" \"Iuuenalis.\" It is broken from the \"cassi\" of the \"buccula pedes.\" And \"buc.\" e\u0304 \"gemma.\" i. \"lapis picius.\" And \"buccula e\u0304 \"diminu.\" de hec \"bucca ce.\" i. \"perua bucca\" (agli. \"a lytyle cheke\"). & \"buccula\" est pars \"zone\" in \"cingulo.\" q\u0304 \"alio nomie dr\u0304 bucula est perua bos (agli a hecfer) & buccula pers galee significat duplici, cc. as buccula. (Finished chapter where author treated equivocations starting from B lr\u0304a. Here he begins to speak of this matter from C lr\u0304a.) And first of this matter, the tavern. You say that equivocated tavern is called by two names. Na\u0304, this tavern is not a taberna. And he distinguishes between capio pis and cepi capere. (Construed.) A tavern is the wife of a tabernarius.\n(Here the author says that) Cautus is also called cautus tas. That is, because provisus a um (likewise wise or varre) one is cautious in law, i.e., provisum. And that is because firmus ma. mu\u0304 (steadfastly) as this. This is his firmness from ro\u0304e firmam. And it is derived from caueo es, ut quod cautus tu in supinum. (Construed.) Cautus signifies firm.\n(Here the author teaches equivocation of these words.) Cauteriu\u0304 terij\u0304 The text appears to be in Latin with some irregular characters. I will first translate it to modern Latin and then to English. I will also correct some errors based on context.\n\nInput Text: \"ditus vrebatur in facie. ut eorum mala voluntas refrenetur (aut aglice a merkyng yron. aut a preynte) \u00b6Ite cauterio ea illa vestura quae facie vel in alio membro relinquitur post cautio. Et pter istas significationes cauterio ea instrumentum medicorum quo vesturas faciunt infirmis \u00b6Ite cauterio ferro quod pastores signant ovies suas & pecudes vel equos & huo. Et dr cauterio (sm ysidorum) eo quod caute vrat vel eo quod caute vrat. Et dr de cautus ta. tu. \u00b6Costruae. O lector. tu dic cauterium fore ferarum quo latro signatur. & dic rursum id est iterum cauterium illud quod linqitur, i.e. relinquitur vestum. i.e. crematum ferro. i.e. cauterio.\n\nHic docet autor equivocatum hoc dictis hoc cauea uee. diceas quod equivocat ad quattuor.\nCaeva Na id est quod casa. i.e. castata (aut agli. a cage) Unquam. Quauis sint clausae caeva pationes natae. Nititur ad silvas quae rediresuas \u00b6Caevae est ibi ideo quod casa. Et canea est ideo quod carcer\"\n\nCleaned Text: \"This text teaches that a person was desired to be put on the face. To restrain their evil wills (or by a marking iron or a branding). \u00b6A cautery is used for that vesture which is left on the face or another member after treatment. And for these meanings, the cautery is the instrument of doctors for making patients' vestures. \u00b6A cautery made of iron is used by shepherds to mark their sheep, cattle, horses, and swine. And a cautery made of cauterized tar is used for that purpose. And a cautery is also used for cauterizing wounds. You, reader, say that a cauterium is used by thieves to be marked. And again, that is the cauterium which is branded, i.e. left, i.e. burnt with iron, i.e. cauterized.\n\nThe author explains that the expression 'this cauea' is equivocal to the number four.\nCaeva Na is what is called a house. i.e. a clean one (or a cage) Unquam. Whatever are the closed caevae of the newborns. He turns to the woods that are called rediresuas \u00b6Caevae is there because it is a house. And canea is there because it is a prison\" Ut in theodolo, in the cave, no anger of the lion touched the cave, that is, the prison. And the cave is what is called the altar, the house of pigs (in English, a swinesty). Some books contain this custom. The cave is sealed and the prison altar, or both the prison and the altar. And both sides are corrupted. The first side is corrupted because the altar, from which it begins, is false. This is it. Prison and altar. Because the cave should have been what it was for the altar of which the first is produced. And this is true.\n\nA note here between the altar (from which the first is produced) and the altar (which is corrected): The altar from which the first is produced is what is called the idol. The pig is nourished by the altar. The gentile kills the pig, that is, the pig is sacrificed to the idol altar.\n\nThe books contain the meanings of these four names: cave, house, prison, and altar. This cave signifies what it signifies, that is, the cave signifies whatever is underfoot. This text teaches that a chalice has how many sigils, the chalice has three meanings. It was once made of wood in primitive churches. John the Baptist says, \"There are no golden or wooden chalices & the priests were anointed ones.\n\nThe constable. The chalice is a vessel for oil and wine & is known as a sign of the mortal passion.\n\nThis text teaches that a chalice has two meanings. The first is for the feet, that is, the heel (or talus) and it is masculine in gender.\n\nAnd the chalice is a hard stone from which cement is made. And heel is feminine in gender.\n\nFurthermore, note that the chalice can support the feet. When it says, \"The iron-shod foot wearies the pedal chalice.\"\n\nThis text teaches that this calculus has seven meanings. This calculus li. is what reason is.\n\nAnd it is what number or computation is. The ancients, because a small stone (which if it falls into the chalky ground causes damage and is troublesome. And from this scrupulousness we get the word scrupulous. And this scrupulus is small. This text appears to be written in an ancient language, likely Latin, with some errors and irregularities due to OCR processing. I will do my best to clean and translate it into modern English while preserving the original meaning as much as possible.\n\nThe text reads:\n\n\"And a scrupulous stone, which often lies deep under the heel in a sandal, causes much pain and offense. It is called a calculus, which is a sword or a javelin. A statius Danadas is called a calculus, that is, a sword or a javelin. In the book of papyrus, require examples. So, what does this calculus signify in the book of papyrus if you wish? That is,\n\nThis teacher teaches that this verb \"calleo\" means \"to tread on.\" And this is proven by the two forms \"callidus\" and \"callus.\" For \"callidus\" means cunning or clever, and this is because the hard thing crushes the foot in the aforementioned words. This callus is the hardness of the foot. And this callus is the hardness of the heel of the ox.\n\nThe verb \"calleo\" is neuter and declines as \"calleo les.\" I do not decline \"coastrum.\" This verb \"calleo\" denotes \"to endure.\"\n\nSignifications. See also...\"\n\nCleaned text:\n\nAnd a scrupulous stone, which often lies deep under the heel in a sandal, causes much pain and offense. It is called a calculus, which is a sword or a javelin. A statius Danadas is called a calculus, meaning a sword or a javelin. In the book of papyrus, require examples. This text explains what this calculus signifies in the book of papyrus if you wish.\n\nThe author teaches that the verb \"calleo\" means \"to tread on.\" This is proven by the two forms \"callidus\" and \"callus.\" \"Callidus\" means cunning or clever, and this is because the hard thing crushes the foot in the aforementioned words. This callus is the hardness of the foot. And this callus is the hardness of the heel of the ox.\n\nThe verb \"calleo\" is neuter and is declined as \"calleo les.\" I do not decline \"coastrum.\" This verb \"calleo\" denotes \"to endure.\"\n\nSignifications. See also... This text is in Latin and appears to be a fragment from a medieval document. I will translate it into modern English while maintaining the original content as much as possible.\n\nThis name here, callus, means a hard plant, that is, a hard-footed plant. Callus also means the neck of a bull, that is, a hard neck of a bull. Duricity comes from the yoke, pulling it.\n\nHere, the author teaches that Cais has three meanings. Na\u0304 (a dog) because it barks sufficiently at night for the owls (A dog). And dr\u0304 (four comic things) are noted by these verses. Co\u0304ditio\u0304es (gifts) are two in a dog. It has a good sense of smell. It flees from its thief through its barking. It is a two-faced healer and a faithful friend.\n\nFurthermore, a dog is a celestial sign. Some physicians say that the two suns were disturbed by the dog.\n\nFurthermore, a dog is what kind of marine fish (that is, a mermaid's dog), but that fish did not come to the delicate ones. Concerning the meanings of this word dog, these verses speak. That it swims in the sea. It shines in the ether. It barks in the eddies. This dog signifies the triple sub-ruler.\n\nAnd this and this dog decline according to the doctrinal rules. Here and this is a citizen and a foreigner. And a dog. And so on.\n\nTranslated text:\n\nThis name, callus, signifies a hard plant, that is, a hard-footed plant. Callus also means the neck of a bull, that is, a hard neck of a bull. Duricity comes from the yoke, pulling it.\n\nHere, the author teaches that Cais has three meanings. Na\u0304 (a dog) because it barks sufficiently at night for the owls. And dr\u0304 (four comic things) are noted by these verses. Co\u0304ditio\u0304es (gifts) are two in a dog. It has a good sense of smell. It flees from its thief through its barking. It is a two-faced healer and a faithful friend.\n\nFurthermore, a dog is a celestial sign. Some physicians say that the two suns were disturbed by the dog.\n\nFurthermore, a dog is what kind of marine fish (that is, a mermaid's dog), but that fish did not come to the delicate ones. Concerning the meanings of this word dog, these verses speak. That it swims in the sea. It shines in the ether. It barks in the eddies. This dog signifies the triple sub-ruler.\n\nAnd this and this dog decline according to the doctrinal rules. Here and this is a citizen and a foreigner. And a dog. And so on. Canis is the constellation of Orion, and the star Sirius, and Pisces marinus. The dog Canis turns away from Canopus. I sang of the cat-like one, the dog that barks. The dog guards against the thieves' latration, or from Canopus' opposite.\n\nThis author teaches that Cancer has three meanings. For Cancer is one of the twelve celestial signs, as Theodolus speaks of in the sign of the sun and so on. And what is Pisces in the sea (that is, a crab), Curvus (the constellation of the sickle) retreats and gathers its footsteps back. And Cancer is among these two signs that decline in the northern hemisphere.\n\nFurthermore, Cancer is the third of the declinations, and it is a neutral gender. Some call it the ancient ones. Whence it is called nothing. It is usually incurable. It is more modernly called the Mas genitalia, in all its significations, for the sign, for the fish, and for the disease.\n\nConstruct. This is Cancer, the crab, which notes the sign of the heavens. And Orion, the constellation of the hunter, and Pisces. This cancer is the disease that is on the face of the Cancer, which is usually so. But the new one is not in use. sed semper hic cancer cri. This sign always appears as a crab, receding in all its significations.\nThe author here states that this head signifies three things. Na2 ide2 is the first. There, in the book, it is written about me. &c. That is, at the beginning of the book. And that is why it is worthy. One. Rome is the head of the muddy crowd, and there it takes the name of a more honorable title, whether as a ruler or a leader. v1\nItem, this head signifies the goat (agree, hygt) Un2 god, who is the provider.\nThe author here teaches the equivocation of these words, Capella le. He says that Capella is equivocated in four ways. Capella is a diminutive. This Capra appears before Vergil in the Bucolics. Ite, domus saturus, venit hesperus, ite capelle. \nAnd Capella is a sacred house. That is, a small church, not a baptistery or a cemetery. And so, just as the church was once covered with goatskins, Capella is the name of a certain philosopher who was called Marcianus Capella. He also wrote a book about the marriages of Mercury and Philology. v1 Theodolus. Ui superum magna sociasti teste Capella. i This text appears to be written in Old English or Latin with some interspersed English words. I will attempt to translate and clean the text as faithfully as possible to the original content.\n\nThe text reads: \"illo philosoopho. Et Capella est nomen quoddam signi in firmamento. Capella est capra, i.e., parva domus sacra (alias a chapell & est phus, i.e., nomen philosophi). Quod idem est quod pruna (Et est pruna proprie carbo ignitus & ardes), sed drus sine igne carbo. Et carbo drus pruna prourorus (prourere).\n\nItem carbuculus quidam lapis piosissimus et splendidissimus (anglic\u00e9 a charbuclestone), adeo splendidus quod vincat tenebras noctis. & olim lapidis virtutes in se drus retinere. Unus in lapidario. Ardentes gemmas superat carbuculus omnes.\n\nItem carbunculus est antrax. Antrax est carbo vel calculus. vel quidam morbus quod vocatur (alias a felon), Et est femina genialis. Hec antrax traxit.\n\nConstruere. Carbuculus epruna. Que pro et. Et lapis nitens. Et splendidus & carbuculus est antrax, i.e., carbo.\"\n\nCleaned text: \"illo philosoopho. Capella is a name of a certain sign in the firmament. Capella is a small sacred house (also a chapel and is the name of a philosopher). It is the same as pruna (and pruna is properly burnt charcoal and ardor), but drus charcoal without fire. And charcoal drus pruna prourorus (prourere).\n\nCarbunculus is a certain most pious and splendid stone (anglic\u00e9 a charbuclestone), so splendid that it overcomes the shadows of the night. And once the virtues of the stone retain in itself. One in the lapidary. Carbunculus surpasses all ardent gems.\n\nCarbunculus is an antrax. An antrax is charcoal or a calculus. Or it is a certain disease called (also a felon), and it is a female genital organ. This antrax was carried away.\"\n\nTherefore, the cleaned text is: \"illo philosoopho. Capella is a name of a certain sign in the firmament. Capella is a small sacred house (also a chapel and is the name of a philosopher). It is the same as pruna (and pruna is properly burnt charcoal and ardor), but drus charcoal without fire. And charcoal drus pruna proouroure (prourere). Carbunculus is a certain most pious and splendid stone (anglic\u00e9 a charbuclestone), so splendid that it overcomes the shadows of the night. And once the virtues of the stone retain in itself. One in the lapidary. Carbunculus surpasses all ardent gems. Carbunculus is an antrax. An antrax is charcoal or a calculus. Or it is a certain disease called (also a felon), and it is a female genital organ. This antrax was carried away.\" calculus vel morbus.\nThis author, in a deceptive manner, explains the meaning of the term \"calculus\" in the plural form as \"carchesia.\" For carchesia are vessels of earth used by pagan priests. Statius. The excelsa liba\u0304t from carchesia pots. And dr\u0304 a carche is what is called earth in Greek. Because it was a terra vessel in which the scripture was written, indicating the order in which the sacrificants were to drink.\nFurthermore, carchesia are instruments in a ship (that is, on a ship or in a shipyard). Lucanus. The utina\u0304 summi curua\u0304t carchesia mali. That is, you should perceive carchesia as sacred vessels and call carchesia instruments of ships.\nCarchesia (as he says) was trochee in cacumine mali in a ship. That is, if the openings are drawn out. And if vessels similar to them are made. And it declines. This is the carchesiu\u0304 in the singular.\nThis evil one is the arbor: it stands in the middle of the ship (that is, in the mast). This trochea clee is a small rotating lid above the puteus. And that which is placed on the evil ship supports it. Because it has small rotas, that is, small wheels. \"This author teaches that a cardo is ambiguous and has two meanings. The cardo is that which is used for animals, or a threshold (also called a threshold) and is declined. This cardo is the hinge of a door. And the cardinals, who are like animals, should turn accordingly to the sacred church.\n\nFurthermore, a cardo is a rough herb (also called thystle) and is declined here. It is the penultimate product.\n\nThe costrue. A cardo is under doors, that is, if the door is a cardo, or if it is seized in the penultimate syllable. And if cardonis is a guis, or produced. The cardo is a harmful herb for colonists, that is, farmers, because they cannot extract it from the earth without damaging their hands. And from the carpo of pis, because it is scraped off and admired. But cardo mis, from the Greek kardeam, which means heart in Latin. For just as the heart rules and moves a man, so does this cardo (which is also a cuneus), the door, rule and move.\" This teaches the author that the charms are three signs. For the charms are sweet. As he knows, the sweet charms are called sweet charms. In alecxandrids. Often under this was a woodland charm. The woodland charm is called a woodland charm, that is, a desylva. Also, the charms are in the incantations of magicians (or charms). Where to charm, that is, to conjure or to make potions or to practice. Also, charms dissolve with abrupt cliffs, and there is a charm of the apple tree and it declines in this charm. Go to this charm, go to this charm of the god (the dety of a sage).\n\nThis is the author's statement that there are three significant signs. Namely, a slip or a fall such as some received in a slippery way, a happening. And it is called an event. (Anglicized as a hap) That is, this happened because of the event.\n\nAlso, a slip is an inflection. Then it is the sixth accent, which is a part of speech, and it is a case, the inflection of the voice to the voice.\n\nThis cassis has two sigmas. For cassis is a helmet of the Isydrians, and it becomes this casque. This casque is a casque. Instead of retaining, if one impedes the course of feral animals, a casque. Virgil. In the thresholds, he suspected larvae, aranea cassides, that is, debilitating rhetoric.\n\nConstruct. This casque is a kind of helmet. You say sigmas are galeas. (Nuerus for nuerus, cause of metri.) This casque is a kind of masculine gender. It signifies, that is, signifies, the rhetoric, and it is an instrument for catching fish or birds.\n\nHe says that this little pot has two sigmas. For this little pot could be a diminutive of canis, and so a small dog. Or this little pot could be a diminutive of this catena, that is, a small catena. That one, namely, which we usually call collars of cyrogrillorum and mustelarum.\n\nConstruct. One little pot, that is, this single word \"little pot\" signifies two i. This text has some irregularities but is generally readable. I will correct some errors and remove unnecessary symbols.\n\nhabet duo significata. I say two things. I call them catulae. That is, a small dog. And cathenam, a small one. As it is said above.\n\nThis verse is more differential than equivocal. Here, the penitur dr\u0101 inter hec cena ne. The word cena is written simply in the first syllable. Cena. And scena in the first syllable. He says therefore that cena is prandium or convivium (English, a supper). And dr\u0101 cena from the Greek, meaning coitus lanne qss from coitio vescendi. The ancients publicly dined in the atrium. And not solitarily or privately, as now. To prevent singularity from generating luxury. And dr\u0101 cena primarily in the evening. Iantaculum in the morning. Prandium in the midday. Obsonium post cenam.\n\nBut scena, asseribus, is derived from scena in Greek, which means a place obumbratus in the theater. Covered with wooden panels and curtains. Similar to tabernae mercatorum or mercenariorum. Qss are asseribus and curtains. And scena (Virgil's house). It was constructed there. In that robe, a person used to hide. When called out by the voice, he would come forth to perform actions and plays. From this scene, there was a stage and a certain scripture reading. A certain drama, a certain scripture reading, and a certain speech for various persons or a distinction in the scripture. Where it had been recited. A scenic person was called scenic, who performed plays or recited scripture in the theater. Or the scene was a place where poets used to recite new books. You would say, \"This is a banquet, a meal. You would also say, 'This is a scene, a theater.' This theater is three drachmas to enter. What it is to see, that is, a spectacle or a place where those standing or sitting can see and hear well the deeds done and the recitations of some singing, reading, or dancing persons. This theater is a brothel or a place of prostitution. After the plays were finished, prostitutes would offer themselves. A theatric person was also called a theatrical and this a theatrical and that something relating to the theater. Cyclas is the deceiver in this phrase, as Cycles indicates. Penultimate correction: The deceiver is called Cycles, which is both a deceiver and an island of the sea.\n\nCyclas is a deceiver. At the same time, it is an island of the sea.\n\nCyclas is called Coclea Clee, which is a deceiver that signifies two things: it is the same as a circle.\n\nThe author places an equivocation in this phrase, calling this Colubar Aries. He says that Colubar is a kind of bond that binds the necks of bulls or cattle.\n\nColubar is a dove's house or a dovehole. And then it is simply written. The first syllable of co is corrected here only due to metrical necessity.\n\nColubar is a hole in a small boat for bailing out when the ship is in the sea or a river.\n\nColubar is the bond of the neck. Attach it to the cattle.\n\nColubar is a hole in a small boat for bailing out when we are rowing in the sea or a river. (vinculu2 pro vinculu2 per syncopa2 ca2 metri) qr vinculu2 no2 pot in talis vsus ponis que pro et colonbar est foramen colli in quo collum ponitur in collistrigio\nDa ai. colonbar.i. foramen & da collo colonbar.i. vinculu2 vel foramen. & daernaui colonbar.i. foramen per quod remus exit.\n\nHic au. d. quod hec dictio concha sig2 aliqum piscem qui interius latet in testa. ut piscis ostria concha. & oes pisces fixi in testis (anglicae a Welke) et omne mans de chelfyssh) pot dicere.\n\nAliqum sig2 testa2\n\nHic autor docet equivocatio3 istius dictionum confraga orum. dice2 quod equivocatur ad duo. Et dicit quod confraga sunt loca eminentiora et aliora in ruibus et motibus q2 pulsantur continue ventorum et flaminu2.\n\nItem confraga sunt illa loca in silvis. ubi arbores sectae iacent extransverso via3 in teris terga. ne equitates possint transire. Item confraga dr2 rumfringo gis. & illud de con et frango gis. Declinatur confragus a. u2 Substance is placed there. The place is called a construe. The cofraga is spoken of in the mountains. Where the flamina, that is, the winds, broke themselves. This is done when making great sounds or tumults. The cofraga also broke those places in the woods. Where the robusta, that is, the large trees or logs, were cut down, that is, hewn by humans.\n\nNote: A better letter (as it seems to me) is scraped off or smoothed out. &c\n\nThis author teaches that this chorus has five signtiones. For there is a certain measure in the convivial commotion. In a hymn it is written. (That the chorus of the poets &c is a multitude of prophets. \n\nItem, the chorus is an instrumental accompaniment (as it were, a crouthe in English). \n\nConstrue. The chorus is a measure. And similarly for others. \n\nThis agmen hic is, that is, this society.\n\nThis author teaches the differences between this cornu ni, this corns, and these cornua nuu, and this cornu, which is an undeclinable singular in Latin, in Old English heppe, and cornus is a certain tree bearing horns. (An ancient tree is called a hew tree. A soldier prepares his horn with his own wars. This one pleases more. The horn is made of the flesh of the meat. not.\nAD Quod this crude one has three sigils. Firstly, one cruel Ovid. Crude he will be turned into a heath, one cruel this. Crude gives two. blood of blood, blood is one sanguine.\nConstrue. Crude marks these three. cruel, new, cooked.\nAD This places the author drama among these cunae and these cunae hee cunae are. They are his cribs. and these cunae are not for infants. And this cunae from these cunae.\nConstrue. Cunae mean three things. This cunae is a form under it. But cunae in the plural number are cribs. one carriage (agli. a chariot)\nItem curriculus has two significations. That pervious currus and tu_c e_ diminutive. From this currus rus ruins, one vehicle (agli. a chariot)\n)\n\nOr:\n\nAn ancient tree is called a hew tree. A soldier prepares his horn for his wars with it. This one pleases more. The horn is made of the flesh of the meat. Not.\n\nAD Quod this crude one has three sigils. Firstly, one cruel Ovid. Crude he will be turned into a heath, one cruel this. Crude gives two. blood of blood, blood is one sanguine.\n\nConstrue. Crude denotes these three. cruel, new, cooked.\n\nAD The author places this drama among these cribs and these cribs are. They are his. And these cribs are not for infants. And these cribs from these cribs.\n\nConstrue. Cribs mean three things. This crib is a form under it. But cribs in the plural number are cribs. One carriage (agli. a chariot)\n\nItem curriculus has two meanings. That is a swift chariot and tu_c is a diminutive. From this chariot rus ruins, one vehicle (agli. a chariot) Et sacra ecclesia hoc approbat: \"This sacred church approves the following. After the course of this life, CoSTRUE. A curriculus is a man who wants to be a curriculus from the race-course. Here the author teaches that a cauillo has two meanings. The first is to provoke, and you are the one who makes a vessel from cauo. The second is to deceive. But you wish to be deceived by caluio, truly, when thirdly married, when it is to deceive. One who said this. If you do not wish to be deceived, flee from deceitful associations. That is, if you do not wish to be deceived, you flee from deceitful associations. Comitia caluorum. For such are those who are to be deceived and favor what is false instead of what is true. And I deceive when it is to deceive. sm Cauo quid est quod perforo, drero de cauo, id est diruiatur de eo. Quid cauillo est id est quod fallere, siue decipere, diruiatur de caluio, est quod id est quod decipere.\"\n\nHere the author teaches that a cancellus has three meanings. The first is to write. Here the cancellarius rij. Et is quod fingere las. Such as it appears in falsely hidden things. Item cancellare is to transpose the hand in the manner of a cross. Whence it is said, He who falsely hid his hands adored. Coestro. I cancel while writing and while striking, that is, cutting letters. Que pro et. And I cancel my hands when I place them, that is, transpose them into a cross.\n\nThis teaches the author that I sing, I have sung three meanings. For it is the same as to praise. As there, the jester Scurra sang. Scurra, being ribald, sang. That is, he praised.\n\nAnd to sing is the same as to write. That is, to describe. One Vergil. Arma virumque cano, I sing of arms and a man. And it is the same as to prophesy. As, the true Sibyl sang. Sybilla, the prophetess, sang, that is, prophesied true things.\n\nCoestro. I give, that is, signify praise, write, and prophesy, and the declension is Cano nis. I sang for you, insupinis.\n\nThis teaches the author that I pluck figs. It has four meanings. Nam carpere idem est quod capere. Ut hic quisquam. Logas carpsere vias idem est quod parare lanam. Unus Lucanus. Lana carpsere puella. Ite carpere est colligere. Ut volo carpere flores id est colligere. Unus Oratius. Et aliquid plenis pomis carpere ramis. Carpere est ibi colligere.\n\nEt capere est idem quod reprehendere. Ut carpo vicium et viciosos id est reprehendo vicium. Carpo pis psi carpere carptum tu insupinis.\n\nCoestro. Ego carpo. Id est capio viam. Carpo lanam id est paro cum manibus. Carpo flores id est colligo. Carpo vicium id est viciosos reprehendo vicium. Carpo viciosos id est corripio viciosos. Et sic carpo habet quinque significationes.\n\nHic docet auctor quod cedo duas significatones. Nam ideo est quod dare locum et tum est neutrum verbum. Et construetur cuidatuo casu ut Maiori cede. Id est da locum maiori. Et facit perfectum cessi et in supinis cessum.\n\nItem Cedo est actinum. et tu three things are signified in this verse. Signat cedo secat interficit atque flagellat. Et tu regit actum post se. Ut cedo, flagello te vel ubero te et facit pteritum cecidi penultima. Cessum su. Et hic aliud de significatione ipsum. Uerbero scindo neco nota hoc tria cedo cecidi.\n\nSi dico cedo tibi, tunc cedo faciet cessi in pterito. Si dico cedo te, tunc faciet cecidi.\n\nHic autor docet quod celum lascivum habet duas signtiones. Nam ide est quod tegere, tuum de eo derivatur hoc celum quod celat terra, id est tegit. Vel quod celat, id est tegit superiores ab inferioribus.\n\nItem idem est quod sculpere. Tunc derivatur ab eo hic celtes d celo quod idem est quod sculpere. Celo est verbum activum. Et potest construi cum duplici accusativo.\n\nHic autor docet quod hoc verbum cleo cleui ere est equivocum ad tria. Et habet tres significationes. Et sic qua liquo et ab illo derivantur nomina. Dicit ergo quod cleo est ista tria. Videlicet gloria, io. \"The Latin text reads: \"rejoice and incline and swallow. And the same is to swallow. Then this sewer departs from him. And this is the place called the sewer, which is frequently visited for the needs of nature. \u00b6The sewer is one pit outside the city, to which all the filth of the town flows through subterranean channels. And the sewer is closed by a key called the clepsydra when it is to swallow. Because it absorbs all impurities. \u00b6Moreover, clepsydra is the same as glory. Therefore, this cleric derives from it; the cleric is always to glory in the Lord for the benefits bestowed upon him by Him. \u00b6Moreover, clepsydra is the same as incline (Anglicely, to bow). Therefore, this client, i.e., minister or servant, derives from it. And among the moderns (and us excepted), this client is the lawyer who pleads for someone in the laws of the realm. A new name for this client is syndic of the laws. \u00b6Moreover, this client is the hill or mound, which is considered in its descent (Anglicely, the hanging of a hill). \u00b6Moreover, the author says that litigation and glory give, i.e., derive their name from Hercules in Greek. Hercules in Latin.\"\" et cleos grece. Quod est gloria latine. Unus hercules, si gloriosus in lite, semper. In lite, id est in bello, de hostibus triumphauit. Et sic litis et gloria.\nHer et cleos derivant, nomen herculesi, hoc nomen hercules. [In a ode quod est laus.] Unus drus hoc clenodium dij, gloriosus laus seu donum vel datum laude dignum. Seu gloriosum socale. Ut in vita trium Regum. Ca quattuor Clenodia ditissima Iudea portarunt. [Construere.] Cleo cles, significat glorium aris. Inclino as, sorbeo bes. Hinc nos dicimus cloacam esse, quia sorbet aquas. Nos dicimus clerus, a cleo cles, idem quod glorium aris. Deo es, idem est quod inclino. Tunc drus ab eo derivare hic et haec clientis entis. Hic cliuus ui. Reliqua expositur supraius.\nCenseo. Hic Ausonius docet, quod censeo sesse. Habet tres sigilla. Nam censere est idem quod computare, numerare. Unus recensio sum, quod facit recensitu tu in supino. Penultima correpta est, et idem est quod numerare. Et recensio sit siui, sire. in the same sign. When you have read it thoroughly, consider the products of the fourth conjugation. A verse. You have read the verse and the fruit of the fourth conjugation aloud. The first is produced by the penultimate. The participle of the fourth conjugation is \"quod est recensior\" (which is the more recent). I have been recensitus (recensed). \"Quod est secundum\" (which is second) corrects the penultimate. The participle of \"recenseor\" (to recense) is \"recensitus\". I have been recensitus. \"Secundum\" is the subjunctive of the second conjugation. And \"utroque\" (both) is the same as \"numero\" (to count). To judge and to name are the same. And to judge is to iudex (judge). Here Galterus argues in the Alexandrian book, the first of gifts, that the censor was unjust.\n\nConstruct: I judge when I count and I judge when I name and I judge when I judge morals. And \"censeo\" (I judge) is reflexive, \"ere\" (is) is your position. The penultimate is corrected. A verse. I judge and give judgment. But it is your composition. As I recover, I have read thoroughly. The penultimate is corrected. And \"censeo\" is an active verb.\n\nCrepus - This author teaches that crepo (I creep) is pas (passive). habet duas signtiones. & Crepo pas. habet duas signtiones. Crepo as est idem quod rumpo pis. Ille suspensus crepuit. Medius ruptus fuit. Et idem est quod sono as. Unum Crepuit seuis vngula campo. Item sic Crepo as est idem quod culpo as. Ouidius. Crepet vs licet tua cum tua dicar oporet. Licet crepet. Et idem est quod sono nas. Illud increpuit. Lyra sonuit. CoSTRue. Hoc verbum crepo dat. Significat rumpo pis. Et sono nas. Et increpo pas. Pare. Pitum. Pitu. Pans. Piturus. Verbum neutrum. Rumpo pis. Rupi. Rumpere. Ruptum ruptu. In supino. Verbum adiectivum\n\nSonosonas. Sonui nare. Sonitum tu. Insupinis. Verbum neutrum. Increpo pas. Incepui increpare increpitum tu. Vel increpatum increpatu in supinis verbum activum.\n\nHic docet autor quod circuuenio venis. Equivocat ad duo. Nam idem equivocat quod decipio pis. Vel fallit. Iste sua multas circuuenit arte puellas. Circumvenit. Decipit vel fallit. Item circuite idem quod circuire. Unus Horatius. Multa senes circuite incomoda. I.e., multa incomoda circuita seneis.\n\nConstue. Ille circusivit alios qui fallit in ubis suis. Et ego circuite loca multa ducis eas circuito.\n\nFallo declinatur sic. Fallo lis. fefelli fallere falsum su. In supinis actum est.\n\nCircuite nis (penultima corr. penultima producta) circuite penultima. Do. Dum circuentu tu. Vbunt actum.\n\nCircuite das. Circuedi penultima corr. Circudatis tu. Penultima corr. Actium est.\n\nCircuite componitur de circum et venio.\n\nHic docet auctor quod cogit gis. Habet duas significationes. Nam id est quod compellere. Ut aliquis cogit me facere quod post penituit me fecisse. Et ibi. Currere cogit equos militis calcar acutum. Cogit ibi. I.e., compellit.\n\nItem cogere est adunare. I.e., colligere. Vel congregare. Ut ibi. Lytire coge pecus. Coge. I.e., coll. ge. Vel aduna.\n\nIte Alanus in Atiaclauiano libro primo. The text appears to be in Latin, and it seems to be discussing the meanings of the Latin verb \"colo\" which translates to \"to cultivate\" or \"to take care of\" in English. Here is the cleaned text:\n\n\"Gratiae partes dispersae concipiunt in unum. &c. cogit ibi est colligit. \u00b6 Construo. Cogit significat hoc duobus, compellit et adunat. Et coiungor sic. cogo cogis coegi coerco te. \u00b6 Hic docet auctor. Quod colo colis habet quinque significations ut ego colo civitatem, id est habito. Colo terram, id est arato terram. Colo formam, id est orno. Colo deum, id est veneror. Colo parentes, id est diligo parentes. \u00b6 Construo. Aliquis colit agros. Id est arat hos agros. Et aliquis colit rus. Id est habitat hoc scilicet rus. Et aliquis colit formam. Id ornat eam. Et aliquis colit, id est veneratur suos, id est sanctos. Atque pro et. Et aliquis colit parentes. Id est amat eos.\nColo flectitur sic. Colo lis. Lui. Colere. Cultu tu. In supinis. Actiuum est ae, Sed quando idem est quod arare vel habitare. Tunc est neutrum. \u00b6 Hic do auctor quod commendo das. Hec duae significationes habet. Nam idem est quod laudare. Ut. Comedo fortia facta, id est laudo. \u00b6 Item comedare idem est quod in tutelam dare\"\n\nTranslation:\n\n\"The parts of grammar are gathered into one. &c. Cogit is placed, it is collected. \u00b6 I construct. Cogit means these two things, it compels and unites. And I am joined in this way. I compel you, I have compelled you, I force you. \u00b6 This teaches the author. That I cultivate, I cultivate, it has five meanings: I cultivate a city, that is, I inhabit it. I cultivate the land, that is, I plow the land. I cultivate the form, that is, I adorn it. I cultivate a god, that is, I worship. I cultivate parents, that is, I love them. \u00b6 I construct. One cultivates fields. That is, he plows these fields. And one cultivates a rural area. That is, he inhabits this rural area. And one cultivates the form. That is, he adorns it. And one cultivates, that is, he worships them, that is, the saints. And one cultivates parents. That is, he loves them.\nColo is turned this way. Colo lis. Lui. To cultivate. Cultivate you. In supine. It is active ae, but when it is the same as plowing or inhabiting, it is neuter. \u00b6 This teaches the author. That I give in command, you give. It has these two meanings. Namely, it is the same as praising. Ut. I praise brave deeds, that is, I laud. \u00b6 Also, to cultivate is the same as to protect\" I. I have given you my affairs, that is, I have committed them to your care or protection. I have also commanded them to you. In your hands, Lord, I commend myself and my protection to you. I commend to you, that is, I commit to your care.\n\nII. He who commends while praising, commends and commands something into care at the same time. Some commend while mandating something into care. I commit and command. It is performed. And it is put together from \"con\" and \"mando,\" and so on.\n\nIII. The author of this text teaches that \"committere\" has four meanings. The same is true when he \"coniungit\" tables, that is, he joins them.\n\nIV. To commit is to sin. For example, Greece committed an error when it sent a man to kill a missile. Committed there, he sinned. Or, as in the case of the proles, they felt that their parents had sinned. They had committed, that is, they had sinned.\n\nV. To commit is to entrust or deliver. For instance, one man entrusted a benefit to me, that is, he delivered it.\n\nVI. Additionally, to commit is to do. For example, he who commits many good deeds, does many good things.\n\nVII. I, the speaker, commit (myself)\n\nVIII. This \"dr\u014d\" from the author has six significations. For \"sedare,\" that is, to pacify, the soldier Nestor hastens to compose, that is, to pacify disputes. Unoratus. If Nestor composes disputes, he is in a hurry between Pelides, that is, Agamemnon, the king of the Greeks, and Itea. To compose and to lay to rest. For he is placed without a tomb, that is, without being buried. And to compose is to adorn. This woman is well composed and adorned. Also to compose is to assemble or to make a partnership or similar things. He composes great things, that is, he assembles great things or makes great things similar. He composes you to me. That is, he makes me similar to you.\n\nConstruo. Construction is rather light. I compose, I have composed, I will compose a composed thing. Verbum actuosum. And it is put together from con and ponere, that is, to put.\n\nThis teacher teaches the author that comparo has two meanings. The same is what is similar. For example, I compare you to a good man. From whence Gaufridus compares proverbs only with the most beautiful ones.\n\nAnd to compare is the same as to buy. In the Gospel, Venedictus omnia que habuit et comparauit sibi agrum, that is, he bought. Comparo ras. It is an active verb. And it is put together from con and paro ras. This text teaches that \"quod conditur,\" which is made or formed, is the same as \"fit\" or \"factum.\" For instance, a city is \"conditur,\" meaning it is built or made. Similarly, \"media corripitur\" in \"quod conditur\" refers to the middle being corrected, while \"media producitur\" in \"quod conditur\" means the middle is produced. Therefore, \"quod conditur\" is the same as \"sapit\" or \"sapiens,\" meaning it tastes or is savory.\n\nFurthermore, \"quod conditur media correpta,\" which is the middle corrected in \"quod conditur,\" is \"absconditur,\" meaning it is hidden or concealed. For example, gold is \"conditur,\" meaning it is hidden or concealed.\n\nAdditionally, \"lustris coditur vsis,\" meaning the bearer of the rod (lustris) hides (coditur) with his rods (vsae), is equivalent to \"absconditur.\" However, \"quod conditur cuius media producitur\" is the same as \"sapit\" or \"sapidum,\" meaning it tastes or is savory. This is preferable.\n\nFor instance, an olive is \"conditur,\" meaning it is treated or processed, and it is savory.\n\nThe author also teaches that \"quod co\u0304duco cis,\" which means I lead or guide you, consists of three signs. The term \"co\u0304duco\" means to lead or guide, as in the Gospel of Matthew, where it is stated that \"no one can guide us.\" Note that \"conducere\" and \"locare\" are different. The one who hires (locat) receives the lodging (hospicium), while the one who pays (conducit) provides the lodging. Scholars hire lodgings, and burghers rent them. The one who hires pays the price, while the one who provides the lodging receives the payment. Hence, Conductius was a name for someone who provided lodgings. Item \"est\" is a conjunction meaning \"is\" or \"signifies.\" To \"conduce\" is to lead or guide, as in \"simul duco,\" meaning \"I lead at the same time.\" To \"conduct\" is also to meet or come together, as in \"convenit malis meis,\" meaning \"it meets or comes together with my evils.\"\n\n\"Coestro.\" I conduct a house or chamber. I conduct across. I have conducted. You conduct in a lying position. The verb \"verbum\" is active only when it is the same as \"convenit.\" Then it is neuter and is formed from \"con\" and \"duco.\" I conduct, you conduct, we conduct.\n\n\"Hic docet autor quod Cofigio three significations. Mam conficere is to mix. As medicines confect, I mix (cent, agli, men gylt).\n\n\"Et conficere is to overcome. Kings conficunt hostes, meaning \"kings overcome hosts.\" Unus Galterius in Alexandreide. He confecit falsos confusos in carce mistros. He confecit, meaning \"he overcame,\" or \"he deceived,\" or \"he tormented.\" And thus conficere is to torment.\n\nItem conficere is to consecrate. As the priests consecrated the body of Christi.\n\nMedici. I conduct, and so on. I have conducted. It is active and is formed from \"con\" and \"facio.\" This text teaches the author that there are seven meanings. It is the same as a page, that is, making them come together as in the gospel. You monk became one with me through a denarius, that is, you agreed. And that is why this cloth became one with him, as it were. Your ways become one with theirs, as it were.\n\nIt is the same as coming together, that is, appearing together. They came together to one adversary &c. I came together with him.\n\nAnother meaning is that it is fitting. It became fitting for him to come to my house in the evening. It became fitting there.\n\nAnother meaning is the Mass. It is the same as the Eucharist being among them.\n\nAnd the same is that which is required. It became necessary to read the books or the reading. That is required.\n\nAnd for these meanings to come together is the same as conversing. I come to you, O Jews. Coming together is agreeing.\n\nAnother meaning is to demand something from someone. I demand my thing from you.\n\nAnother meaning is to gather or collect. I collect the cattle. I. I collect in number, an item note that I come to these four scathes. I speak. I demand to gather, to call together. It is a fact. In other signs it is neutral.\n\nII. It comes to be personal. It comes to be necessary. It comes to be the same as what happens. As in Pamphilus. It comes to be that you seek us as if ignorant of the case. I come, I come together, I come to assemble, we come together, and it is composed of con and venio, venis.\n\nIII. Here the auctor corrects the pis with three sigils. For it is that which means to abbreviate. As there. Usque modo the case flows easily, that is, the left case. There are the words of Hecuba praying to the goddess Juno. And in the poem about the Trojan destruction, What remains for you to correct the end of this abbreviation? Correct i. Abbreviate Et dr\u0304. this syllable is abbreviated. That is, it is abbreviated.\n\nIV. And it is the same as castigare. As there. Correct the fool, and he will hate you. Or otherwise, Corripias the fool does not let go of you easily.\n\nV. And it is the same as capere. Simul capere. As, Corripuere bonas secum quecunque tulerunt. Corripuere, that is, simul cepere.\n\nVI. I correct the pis. I put pere. reptu tu is the subject. I supine verbum actiu. It is put from con. I seize pis.\nThis au do quod consto has three significatio. It is the same as emere pro certo precio. Uristares constat tribus denarijs. Or constat tanti.\nNote that consto as, signifying plurius, is constructed in the gt case or ablative. For example, equus constitit mihi quadraginta solidis. Or solidorum.\nAnd it is the same as permanere. Deus constat ineterno. And constat id est. Palam est. Tuc multoties est impersonale. Or constat quod deus est.\nConstat est id quod emitur. And similarly of others. Consto stas. Constiti. Are. Constitu tu. Raro constatu tu. Verbum neutrum est.\nItem constare, i.e. existere. Domus constat ex tecto et pariete. Et fundamento i. constituta est.\nAnd it is the same as perseverare. Ut ille constat in proposito. I.e. perseverat.\nThis au do quod consulo lis is equivocal to two. Quia in una significatione, i.e. querere consilium (angli. to ask counsel), from one. And you construct a word with the significant case, asking for advice from whom you seek counsel. I consult you about one doubtful matter, that is, about which you seek advice regarding doubtful matters. And then I tell you what case governs the one to whom advice is given. I consult you so that you do not offend God. I give you advice. Then there is a neutral word. But one does not construct with an active word.\n\nConstruct. I, seeking advice, consult. Who asks for what? I, ministering, give advice. Then it is shown in this way that in such a construction the accusative case is used with the governing case. And I give advice. I consult you. And it is shown in that construction that the dative case is used.\n\nI, inquiring, consult you. And it is clear that in this construction the accusative case is used with the governing case. I give advice. I consult you. And it is clear that in that construction the dative case is used.\n\nI consult the litigants. You are the judge. I consult.\n\nThe author here teaches the difference between the consultant and the consulted, saying that the consultant is he who seeks advice. The given text appears to be in Latin, and it seems to be a fragment of a Latin text discussing the meaning of the verb \"concludo\" (to conclude). Here's the cleaned text:\n\n\"Sed consultus est ille qui dat consilium. Et potest adiective declinari. ut consultus a. um. i. sapiens. & consultus tior. tissimus. Et etiam potest esse participium de consulor eris. consultus sum.\n\nConsuelo: rogitat, i. petit consilium. & consultus dat consilium\n\nHic ponit auctor quod hoc verbum concludo habet duas sigilla. Nam concludere est aliquid argumentando vincere. tuum construitur cum actu casu. ut concludam te argumentando vincam te.\n\nIte conterere est aliquid claudere in domo vel in carcere vel in castro. et tuum est verbum activum. & construitur etiam cum actu casu. ut concludam te in domo ne posses exire.\n\nConsuelo. Sic ego dico bene. concludo te. argumentando tibi. sc tecum. Sed dico bene concludo te. cum claudo te intermenia. i. inter muros. sc in domo vel in carcere vel in castro. Item concludo is. clusi. clusum suum. Coponitur de con. & claudo dis.\"\n\nThe text discusses the meaning of the verb \"concludo\" and its various uses, including the idea of \"concluding\" someone by arguing with them and confining them. The text also explains that the verb \"concludo\" has two sigils (diacritical marks) and that it can be used as a participle of the verb \"consulor\" (to advise). certare vel litigare (English: to strive or litigate). A Catholic should not contend with verbosity in such a situation. And in this manner, he who is right or wrong in the matter is constructed. Whether it is you or me in strength. And both do it, for I want to strive with you. And this same thing is certain, that one sign [signifies] to strive with one another. The smooth plains contend with the whiteness of the collar. Whether it was not trodden by any foot in the snow.\n\nHe speaks of the whiteness of the holy Mary's virginity. He says that the smoothness of his collar, that is, the contest of the swan, the cygnet, is in its whiteness. Or whether it is the snow that contends, that is, was not trodden or trampled.\n\nAnd it is to contend. That he contended to conquer, that is, to contend.\n\nAnd it is to divide. One Horatius. He, the cunning one, contended with Sidonius in the council, contended. That is, he divided.\n\nItem, the same is what exceeds:\n\nUnus Statius. And he, the horseman, contended with the orb of the heavens with his councilors and arms, contended. This text appears to be written in Old Latin, and it seems to be discussing the meanings and declensions of the Latin verb \"contingo\" (to touch). Here is the cleaned text:\n\n\"excedit Constru. Contendit certum id est aliquis contendit dum certat. Et sic de alis. Contendit pro certare et conari est neutrum. Secundum alias duas significatioes est activum. & declinatur contendo dis. contendi dere. contetum tu. vel\nHic docet autor quod contingo gis duas significatioes. Nam ide est quod evenire. ut illud contigit mihi male. i.e. evenit. vel accidit. Et in eadem significatone sumitur aliquam impersonalem. i.e. contigit nobis vel vobis ire in campos vel contigit duro irem in campos\nItem continguere. i.e. tangere. Ut istud factum contigit personam vestram. Et est verbum activum et constructum cum acto casu. Sed in illa significatone e neutrum et constructur cum dativo.\n\nConstru. Hoc verbum contingo notat. i.e. significat evenimentum. i.e. idem quod evenit. et contingo notat tactum. i.e. idem quod tanggo gis. tetigi tangere. Et declinatur contingo gis. contigi media corrpta. contactum tu. in supinis. Et componitur de con et tango gis. tetigi tangere\"\n\nCleaned text:\n\n\"This text teaches that the word \"Constru.\" has the verb \"contingo,\" which has two meanings. The first meaning is \"to happen,\" as in \"it happened to me badly.\" The second meaning is \"to touch.\" In the first meaning, the verb is active and takes the accusative case. But in the second meaning, it is neutral and takes the dative case.\n\nThe word \"contingo\" itself signifies an event, the same as \"evenit.\" The infinitive form \"continguere\" signifies to touch, the same as \"tangere\" (tangere, tetigi, tangi). The accusative form \"contigit\" signifies \"it touched,\" and the passive participle \"contactum\" signifies \"touched.\" The supine form \"in supinis\" signifies \"while lying down.\" The word is formed from the prefix \"con\" and the root \"tango\" (tangere, tetigi, tangi).\" This text teaches the author, I care for three things. For to care is what it means to heal or cure. A doctor heals, i.e., cures. And to care is the same as to want, i.e., to desire. One who desires, I care for what he desires.\n\nFurthermore, to care is what it means to feed. A cat herdsman, you care for your family, i.e., feed.\n\nConstrues. I care for the verb \"to be.\" It signifies \"I heal,\" \"I want,\" \"I feed,\" \"you will heal.\" I have been healed, I have healed, I lay down the word. And it lacks circumlocution of the past. But it receives in return from the healer a loving gift.\n\nI feed, you feed little, you feed the cattle. In the supine, I act the word. And concerning this care, I also take care. &c.\n\nThis text gives three significations. The same thing is signified by the foot in Greek, which is called a dactylus in Latin. The dactylus, what is a foot in metre, yields one syllable and is followed by two short syllables. As in joys. The dactylus, what is a fruit of palms, is so called because it imitates the shape of fingers (like a glove and a date).\n\nConstrues. The text appears to be in Latin, and it seems to be discussing the declensions of certain words, specifically \"dactylus,\" \"dragma,\" and \"scrupulus.\" Here is the cleaned text:\n\nDactylus est digitus et pes metricus et fructus.\nHic ponit autor equivocatem id est ista dragma. Et post ponit drama inter dragma me. Femina genet. Prima declinatio est. Hoc dragma hoc est neutro genere. Tercia declinatio est. Dices quod hec dragma femina genet et prima declinatio sigit duo. Nam id est quod hic melos dis. Vel hoc melos indeclinabile, id est dulcis catilenavel, dulcis modulatio (alias a songe). Et sic tali modo stat dragma ibi. Vbi canit ecclesia. Frequentate nobis catica dragmatis. Dragmatis, id est dulcibus modulationibus.\n\nItem hoc dragma me. Quoddam podus. Ut scriptur Macheborum. Duodecim dragmas argenti misit Hierosolymam. Unus versus. Dat crupulus nummos tres dragmas sed octo. Uncia dat dragmas duodenas. Sed vncia libra.\n\nIsti versus docent certa pondera. Scrupulus est podus unius nummi. Dragma est podus trium nummorum. Vncia est podus octo dragmorum. Et duodecim constituunt una libra.\n\nSed hoc dragma matis neutro genere et tercie declinio. \"questio aut interrogatio. quoddramaticum quia fit interrogatio et responsio introducens personas. ut in Terentio.\n\nDrama est melos, id est dulcis cantilena vel modulatio, et est podus drame sit gutus eius. Et drama idem quod quaestio drame sit gutus.\n\nDrama notas podus. et item docet author quod drama quid est podus est quarta pers stateris.\n\nEt nota quod hic stater eris. (sm autor istu corripit penultima in gto.) Huguitio vodicit quod producit penultima in gto. in gto quinque denarii hic stater. unam hanc statera re. media producida. Et statera lingua trutina. Staters stateris est medietas uncie. Unus versus. Recte dicetur stater uncie simediet. Unus dragma est podustriorum denariorum. qui tres denarios sunt quarta pers duodecim denariorum. qui facit staterem.\" The text appears to be in Latin, and it seems to be about the meaning of the word \"dictator.\" Here is the cleaned text:\n\nDictator has two meanings. The first signifies one who dictates laws or exercises the office of a dictator, such as the papal dictator. This office existed in the Roman curia. The second meaning is a title of dignity. In ancient times, they called those who held this title dictators. Consequently, dictator signifies an office and an honor, as the word itself indicates.\n\nHere is the dictatorous name. The name is formed from the first supine of this verb dictare. In the ordinary form, one becomes dictator.\n\nThe author of this text states that dieta has two significations. The first is sufficient food for one day, whether for an old or infirm person or for someone with physical needs. The second meaning is demanding, requiring observance.\n\nThis text states that dies is equivocal and has two significations due to its gender. For example, \"this day I was in London.\" And the other meaning, uncertain, is indicated by the feminine gender, as in \"that day is uncertain.\" It can also be said that this or that day declines, but in the plural, it is in the masculine gender. This text appears to be written in an old Latin script with some English words interspersed. I will attempt to clean and translate it to modern English.\n\nThe text reads: \"quod innuitur cum draco. clarisque dies sunt, id est dies in plurali est masculini generis. Non clare, id est fei, in doctrinali cribit. Hic dabit hec ve dies. dant hi tantummodo plures.\n\nHic Ausonius quod discus habet sex signes. Nam est quidam ludus, quem in plumbeis ludebat, dicebat discus (anglic\u00e8 a coyte). Et est ideo quod lecternum, id est lectrum. Super quod clerici legunt in ecclesia elpas lectiones et hino. Et tunc discus draco de disco cis. Quia ibi discitur illud quod legitur.\n\nEt discus est mensa super quam comeditur. Hoc proprie sm Huguicis. Per figuram que dicitur Metonoponeret pro disco. Vel quod contenuitur continebat. Ut hic ubi discus ponitur pro mensa.\n\nItem discus est aurora. Tuco draco de disputatione. Quia tuco nebule discutiuant, id est dimouerant ab inuice.\n\nItem discus ponitur pro mappa (anglic\u00e8 a tabylcloth). Hoc improprie. Sic quia ponitur pro mensa.\n\nConstructio patet. Hic discus ci. Draco de hoc scus indeclinabilis, id est rotundus vel rotunditas.\"\n\nCleaned and translated text:\n\n\"This is said with a dragon and the clear days are, that is, the days in the masculine plural. Not clear, that is, fei, is in the doctrinal. He will give these very days. They give only more of these.\n\nAusonius has this discus with six signs. It is a certain game, which he played with lead, called discus (English: a coy). And it is called lectern, that is, lectrum. On which the clerics read in church elpas lessons and hino. And then the dragon of the discus is from the discus. Because that is taught there.\n\nThe discus is a table on which one eats. Properly, sm Huguicis. By the figure it is called Metonoponeret instead of the discus. Or what was contained in it contained. As here where the discus is put in place of the table.\n\nThe discus is the dawn. Tuco draco from disputation. Because tuco nebule discutiuant, that is, they moved away from the mists.\n\nThe discus is put for a map (English: a tabylcloth). This is improper. Since it is put for the table.\"\n\n\"Constructio patet. Hic discus ci. Draco de hoc scus indeclinabilis, id est rotundus vel rotunditas.\"\n\nThis part seems to be incomplete and unrelated to the previous text. It might be a mistake or an incomplete sentence.\n\nTherefore, the cleaned text is:\n\n\"This is said with a dragon and the clear days are, that is, the days in the masculine plural. Not clear, that is, fei, is in the doctrinal. He will give these very days. They give only more of these.\n\nAusonius has this discus with six signs. It is a certain game, which he played with lead, called discus (English: a coy). And it is called lectern, that is, lectrum. On which the clerics read in church elpas lessons and hino. And then the dragon of the discus is from the discus. Because that is taught there.\n\nThe discus is a table on which one eats. Properly, sm Huguicis. By the figure it is called Metonoponeret instead of the discus. Or what was contained in it contained. As here where the discus is put in place of the table.\n\nThe discus is the dawn. Tuco draco from disputation. Because tuco nebule discutiuant, that is, they moved away from the mists.\n\nThe discus is put for a map (English: a tabylcloth). This is improper. This text appears to be in Latin, and it seems to be a fragment from an ancient text, likely a scholarly or philosophical work. I will do my best to clean and translate it into modern English while maintaining its original meaning.\n\nHere is the cleaned text:\n\n\"Here is the parapsis of the parapsidis, by the side of Paris. And this apsis is called 'this side.' It is a quadrangular vessel and has four latriae. It is similar to the paribus absidis, i.e., the sides. And it is changed from b to per. And it is written with ps. Here a scutella is placed, which is properly called a discus. And that vessel is used on the table for meats or potages. or for humans. One Juvenal. He eats many great things in the parapsis.\n\nHere Au. teaches that this distinction has three sigtos. For division is the same as discrimination. To divide is the same as discrimination. This division is the onis, this discrimination is a scala, this periculum is persyncopam.\n\nHere Au. teaches that this dolus is equivocal to two things. For the same is what prudentia or ars egregie or subtiliter dolandi is. To deceive is the same as subtiliter scindere in ligno cum instrumento ferreo. And then the deception is more clearly exposed.\n\nAnd the deception, i.e., fraud, is dolosus a. um. like this deceiver, i.e., full of deceit.\" This text appears to be in an ancient Latin script, likely a scholarly or academic note. I will attempt to translate and clean the text to the best of my abilities while preserving the original content.\n\nThe text reads: \"fraudibus. & tunc dolus dicitur de doleo es. This author says that this house has two sigils. For the same reason, a room in which someone dwells is also a house. A house, i.e., a household. The whole household exited through one window, i.e., the whole family. Construction: A house is a room and a crowd of servants ministering to a master or lord. Ministers transient and absolute. For transient defect, it is the same as suffering a defect or being absent. To be wanting, i.e., to abandon or reject, as this man fails me or leaves me. One Horatius, in the Sectanian verses, lacks light nerves. In the first sigil, to be wanting, i.e., to suffer a defect or be absent, is neuter and absolute. But in the second sigil, it is transitive and passive. I shall be wanting, a defect, wanting, or abandoning. Construct: Let defect be a neuter verb, signifying that I deceive.\"\n\nCleaned text: \"fraudibus. & tunc dolus dicitur de doleo es. This author states that this house has two sigils. A house is a room and a crowd of servants ministering to a master or lord. The whole household exited through one window, i.e., the entire family. A house is a transient and absolute defect, the same as suffering a defect or being absent. To be wanting, i.e., to abandon or reject, as this man fails me or leaves me. One Horatius, in the Sectanian verses, lacks light nerves. In the first sigil, to be wanting is neuter and absolute. But in the second sigil, it is transitive and passive. I shall be wanting, a defect, wanting, or abandoning. Let defect be a neuter verb, signifying that I deceive.\" I. am confessing. The verb \"fessus sum\" means the same as \"desist\" or \"cease.\" Sedhug{is}. He says that we say \"fatisco,\" fatiscere. The ancients did not say this, but since we do, this is how it should be said here: \"fatisco,\" not \"fatiscor.\" \u00b6 After I reject, I leave it. That is, refute, abandon. \u00b6 I fail here. I have done it. ere. Your defect is composed of de and facio here. \u00b6 Here, Ausonius does. That is, I dedicate. Primo. That is, promise. I dedicate. In order to dedicate to you, I promise. \u00b6 And to dedicate, that is, to curse (in English, to curse), I dedicate as I curse. And Deuoueo is joined with \"ves.\" med. produced. dedotum tu. In a supine position. And in both meanings, it is active and is composed with de and voueo ves. vout vo\n\nI. confess, meaning the same as desist or cease. Sedhug{is}. We say \"fatisco,\" fatiscere, which the ancients did not. But since we do, it should be said as \"fatisco,\" not \"fatiscor.\" \u00b6 After I reject, I abandon, refute. \u00b6 I fail. I have done it. ere. Your defect is composed of de and facio here. \u00b6 Ausonius dedicates. Primo, meaning promise. I dedicate and promise. \u00b6 To dedicate is to curse. Deuoueo is joined with \"ves.\" med. produced. dedotum tu. In a supine position. And in both meanings, it is active and is composed with de and voueo ves. vout vo. This man is good, not arrogant. He is devout, humble, not above. He is the same as one who is execrated, cursed. Like the devil, he is devout, cursed.\n\nDevout, benign. He is like this devout one, benign.\n\nThe construction is clear. The devout one is drawn from the god. &c.\n\nThis author teaches that I am weaker than words. He equates it to three things. I am weaker because I tear apart. A king's camp is destroyed by the enemy. That is, he tears it down or defeats it.\n\nTo tear apart is to grind. Like my clothes are not molested by any moth, they are not torn.\n\nTo tear apart is to prepare. So that my enemy is destroyed by his plots.\n\nConstruct. This word \"demolior\" signifies these three things: to tear apart, to destroy, to grind and prepare, to contrive, to fabricate, to dispose, to make something with difficulty or ingeniously. I am a grinder, an artisan or fabricator. Whence Ovid, Metamorphoses. Iason was the first pirate and builder of ships. He who deceives in this word \"depono,\" as the author teaches equivocation. I wish to depose you in this matter, Iason, in Virgil's Bucolics. I would not dare to depose you with the herd. It is the same as commending, that is, placing in custody or protection. I have committed my things to be kept by you. This is called commending. The depositor and the commender are the same name, and I have deposited these things with you, that is, I have commended them to you in protection. Deponere means to minister, to give aid. A client ministering deposits the thing. We also say that to commend is to deposit one's words in someone's care. A powerful god can preserve the deposited. Meum. That is, by commendation or the thing commended to him in protection. A man is this Author.  eqiuocato\u0304ne\u0304 istius dicto\u0304is depositor Postea ponit diffe\u00a6rentiam inter hic depositor. & hic depositarius. Dicit ergo in primo {quod} depositor habet duas significationes Na\u0304 depositor in vna signi\u2223ficatione. est ille qui ponit fercula in mensa ante dn\u0304m suum qui alqd co\u0304mendator. vt su{per}ius exponitur Et depositarius est ille ante quem ponu\u0304tur fer\nDepono is. deponere depositu\u0304 tu. in supinis. actifi est sm huguitio\u00a6nem. Deponere id est deorsum a sede vel dignitate ponere.\n\u00b6 Hic docet autor {quod} hoc v{er}bu\u0304 dep\u0304cor he\u0304t duas s{ignifi}cato\u0304es. Nam dsig\u0304tide e\u0304idem quod orare. vel valde p\u0304caqd no\u0304 p\u0304cari vel odire vel p\u0304cari aliqid abesse. Et cau\u00a6sa istius diuerse sig\u0304tionis e\u0304 hec p\u0304positio de q\u0304 in compo\u0304ne veniens aliqn\u0304 auget s{ignifi}cato\u0304em dicto\u0304is cum qua componitur. & aliqn\u0304 minuit vel priuat s{ignifi}cato\u0304em. Un\u0304 in vna s{ignifi}catione dep\u0304cor .i. valde p\u0304cor & tunc ista p\u0304positio de auget s{ignifi}cato\u0304em illius v{er}bi in alia in isto vsu vtro{que} medo hoc v{er}bu\u0304 dep\u0304cor tenetur I. I construed it thus: I deeply grieve in my heart to die by the god of death. I, who have been supplicated to the gods for death, grieve for death itself, either because I hate death or because I grieve for the gods so that I may not die. And note that \"I grieve\" is constructed with a double accusative. For it is a very vehemently transitive verb.\n\nII. The author here teaches that \"destiny\" has three meanings. Destiny: to propose. I have determined to carry out this task. And to un-destiny: to commit. I commit this matter to you. And it is the destiny of that which is to be put. It satisfies the determination of what will be determined in the future. It can also be said that the author uses \"destiny\" in two senses: to propose and to commit. \"I commit\" are two words. And \"you construct\" should be understood as \"I determine\" for you. I determine for you that I give you a horse. And this pleases me more. Let others see this.\n\nIII. Hugo says that \"destiny\" means to bind, to commit, to appoint, to assign, and to signify. And it is put down with \"de\" interposed and \"teneo es\" added. This text appears to be written in an ancient or medieval Latin script. I will do my best to clean and translate it into modern English while staying faithful to the original content.\n\nThe text reads: \"Hic docet autor quod actm\u0304: Hic teach the author what actm\u0304 means. I say it confirms three things. Nam id e\u0304 quod confirmare, vt facta tua, id est confirmo. To say, to join. Un\u0304 ugilius. I will join in a stable marriage, which is the same as to consecrate. Co\u0304strue. I signify these things: confirmo, copulo, sacro. And it is declined. I say cas. caui. care. The first word spoken by the married couple is this actm\u0304. Huguitio says that to dicare is also the same as to volere. & corripit di, i.e., the first syllable. But I say cis. I said dicere produces this syllable, di.\n\nDigero: Hic docet autor quod hoc verbum digero digeris, i.e., this word digero means you digest. Nam digerere, i.e., to dispose. Un\u0304 ugilius. And he, the prudent man, will dispose of all things. Digerit, i.e., he disposes. Item digerere, i.e., to calculate. & proprie per digitos, as the Lombards do it. Ut computatista digerit, i.e., the calculator calculates. Et digerere, i.e., to digest food in the stomach. Hec digestio onis, i.e., this digestion is the solution of food. Est em\u0304 digestio, separatio puri ab impuro. Co\u0304strue. I digest while disposing.\"\n\nCleaned text: The author teaches what actm\u0304 means: I confirm three things with it. To confirm is the same as your deeds, which I do. To say and join are one thing. One wise man will dispose of all things and dispose them. To calculate is another aspect of digesting, as the Lombards do it. The calculator calculates. Digestion is the separation of pure from impure. I digest while disposing. et sic de alijs. Digere. This means to explain or describe in one, to order, arrange, evacuate, put an end to drunkenness. Digero ris. I have digested. In supinis. And it is actum. And it is put from the popone inseparabilis. Et gero geris. I perform or administer.\n\nHic dicit autor quod diluere is infirmare. Nam diluere id est deluare vel purgare vel commiscere vel distemperare. Liquare. Et coniugatur diluere, dilui, diluere, diluitu tu, penultima corrumpa vel dilutu tu, penultima produxa. Unum dilutus ta. Tum, penultima produxa. Et ea activa.\n\nConstrue. Hoc verbum diluit. I.e., this signifies infirmat et cetera.\n\nHic docet autor quod dispensare est equivocum ad duo. Nam dispensare id est providere. Disponere. Diuidere. Deliberare.\n\nItem dispensare est misereri. Indulgere. Unus such dispensation. And the dispensation due is almost a relaxation. Coming from my act, so that the lord pope may order one as a presbyter, bishop, or prelate.\n\nSomeone dispensing. Provides expenses, that is, expends them properly and fittingly.\n\nAnd someone dispensing, that is, having mercy, shows mercy to one.\n\nHere A. do. What I give you with this proposition (he runs). Or let us say, \"is this god, da tytire, know the words.\" I give, I am. I say, I am he.\n\nNote that this syllable \"da\" was corrected to \"dare.\" Giving, being about to give, gave, surrounding, surrounded, almost completed. \"Do das\" is acute.\n\nThis author teaches that giving has two signs. For the same thing is meant by both giving and providing. He himself gave to him, I see, he both gives and honors.\n\nNote the difference between ediles and ediles. Ediles, he says here, is the greater. He who presides over the ediles. But here and this ediles. This text appears to be in Latin, and it seems to be a fragment from a scholarly work discussing the meanings of certain words. I will translate it into modern English and remove unnecessary formatting and annotations.\n\nThe cleaned text is:\n\n\"An edile is an edible dish, the first of which begins with the letter 'e'. An edile is a custodian of a palace or manor of a nobleman. \u00b6An edile is from this curia (court). And he can be declined as 'this edile' or 'that edile' and 'this dish'. \u00b6This author teaches that an event has two significances. For it is both a case, as it happened to me from an event, a casual occurrence. \u00b6And it is the same as an end. For whoever thinks that certain things should be noted from an event, it is from the end. \u00b6An event is to you a casual occurrence. And an event is to you an end. \u00b6This author teaches that an electrum (a type of alloy) has three significances.\" Nam electrum quod fluit et stillat ab arboribus (guume), Ovidius in fluventes lachrymes stillatasque sole regit. In armis electrum novum. Et electrum quoddam est quod ex illo guume postquam celo solis fuerit induratum. Item electrum est quoddam metallum (peutre) habens tertiam partem auri et quartam argenti, quod aliiquis reperitur in venis terrae. Tunc drue naturale. Aliquis compositum est ex illis duobus metallis conjunctis, id est conjunctis adinvicem. Sed naturale logic melius est artificiali (vt dicit Isidore).\n\nElectrum notat guume et gemmam et metallum. Hoc guume indeclinabile generaliter est omne illud quod fluit et stillat ab arboribus. Et drue ab elio quod est sol, quia ad radium solis positus clarius auro et argento fulget et refulget.\n\nElencus. Hic ponit auctor equivocatomen istius dictis elencus elechi. Dicens quod equivocatur ad tria. Nam elencus drue titulus libri id est lux libri. quia illuminat libru. Et sic videtur quod littera sit corrupta. Quod dicit laus. Sed quisquam laus est vel lux. Intelligitur de titulo libri. Unum Euangelium sic intitulatur Evangelium Lucanum. Id est. Titulus et Elenchus. Et elenchus dicitur lapis preciosus positis in superficie ornamento. Quia illuminat et quicquid lapides preciosi in loco notabili positi dicuntur elenchis. Unde Iuvenalis. Auribus extensis magnos elenchos misit. Tuquod dictur de Helios, quod est sol. Sicut titulus a Titan. Quia titulus vel elenchus illuminat librum sicut sol illuminat mundum.\n\nEt elenchus in logica dicitur quoddam genus argumenti. Quod est contra et leris. Quod est sermo vel dictio, id est contradictio.\n\nElenchus est lux. Id est titulus libri. Et elenchus est syllogismus contradictorius. Et elenchus est lapis preciosus.\n\nSyllogismus constituitur asyndetically. Hic autor dicit quod hic habemus mi. Hoc est nomen proprietas quidam regis. Hemus est quidam montis in Thracia, Trax. I. The living being dwelling near that mountain. Hemus is a singer, that is, a speech or a melody. Hemus is a king. Hemus is a mountain. A certain one from Thrace lived there and was called Hemus, and Hemus is a singer, that is, a speech or a melody.\n\nThis author teaches. That this thing called element is composed of three signs. Element, indeed, is the same as letter and principle. Unius Statius. Progeneia ritusque tuos elementaque primum. Elementa, that is, principles.\n\nMoreover, the same is true of document. Horatius. It remains for me to rule and govern these elements.\n\nConcerning Lr\u0304a, principle and document, these are the elements.\n\nThis author teaches that erugo has two meanings. Erugo is a destructive storm of the air that ruins crops. Erugo is also a rust that consumes metals and other things. Ergo erugo is also eroditus, one who destroys crops and metals by eroding them. Hence eruginosus and um, that is, rusty.\n\nConstruct. Erugo is a destructive storm of the air (mildly) called erugo and also... This text appears to be in a mix of Latin and Old English, with some corrupted characters. I will do my best to clean and translate it while maintaining the original content as much as possible.\n\nThe text reads: \"et ergo est r. (This line seems incomplete and may be missing some characters.)\n\nAuthor here teaches that this is [heat]. It has three meanings. Elustus nam est ideo quod amor oris. Ut unus estu virginis accipio, id est amore. Et est ideo quod feruor seu fluxus maris. Unus Claudianus. Oceanus{que} per estum metitur. Per estum, id est fauorem vel fluxum. Et idem quod calor estatis. Ut campus calet magno estu, id est calore.\n\nConstruction is clear. (This line seems to be a note or instruction for the reader.)\n\nHere author teaches that examen sigit quattuor. Nam est collectio apud. (Approximately: \"This examination seeks out four. It is a collection from.\" - Old English)\n\nAnd the same is what is in gua in trutina or in bilance. (Approximately: \"And the same is what is in the balance or in the pan.\" - Old English)\n\nAnd it is the same as acies, id est exercitus. Unde illud. Examen christicola{rum} castra redit ad propria. (Approximately: \"And it is the same as the front line, that is, the army. Therefore, the Christian examination returns to its own.\" - Old English)\n\nAnd it is ideo quod iudicium. Ut vestro examine pendet, id est, urum iudicium. (Approximately: \"And it is the reason for judgment. Your examination depends on it, that is, your judgment.\" - Old English)\n\nConstruction is clear. Hoc examen misi, unum examino assum.\n\nAuthor here teaches that emulor aris sigit tria. Naemulari, id est inuidere. Emulari, id est sequi. Ut emulemur honestos, id est sequamur. Emulari, id est hortari. Ut Emulor vos dei emulatione, id est, hortor vos, moneto vos. (Approximately: \"Author here teaches that emulor (emulator) seeks three things. To emulate is to envy. To emulate is to follow. Let us emulate the honest, let us follow them. To emulate is to encourage. I, Emulator, encourage you, I urge you.\" - Old English)\n\nCleaned Text:\n\nAuthor here teaches that this is heat. It has three meanings. Elustus nam est ideo quod amor oris. Ut unus estu virginis accipio, id est amore. Et est ideo quod feruor seu fluxus maris. Unus Claudianus. Oceanus{que} per estum metitur. Per estum, id est fauorem vel fluxum. Et idem quod calor estatis. Ut campus calet magno estu, id est calore.\n\nConstruction is clear.\n\nHere author teaches that examination seeks out four. It is a collection from. And the same is what is in the balance or in the pan. And it is the same as the front line, that is, the army. Therefore, the Christian examination returns to its own.\n\nAnd it is the reason for judgment. Your examination depends on it, that is, your judgment.\n\nConstruction is clear. I send this examination, I assume one.\n\nAuthor here teaches that emulator seeks three things. To emulate is to envy. To emulate is to follow. Let us emulate the honest, let us follow them. To emulate is to encourage. I, Emulator, encourage you, I urge you. Sed ultra dicit Brito: idem est quod indignor. In the Gospel. Uos emulamini mihi, quia vestrum homine feci ianuam. Idem est quod amare, ut in epistola Pauli. Emulabamus contendere, ut in Psalmis: Noli emulari in malignantibus. Noli contra malignantes contendere emulos. Emulus et cetera. Hic dicit similiter: emulor duo inuidio. Et amorem amante. Et est locutio metonymica.\n\nHoc verbum adhuc (quod hoc est) habet sex significationes. Primo, idem pertinet, ut est magistrorum legere. Idem quod prodest, ut est legiuidit, id est contingit. Elementum diuiditur, id est contingit. Et idem est quod extat.\n\nExclusus classis habet tres significationes. Nam exclare idem est quod pati. vt exanco te facia whatever you wish. It is the same as to perfect. I have excluded this task. I am the same as having drawn it out. It is the same as having drunk this wine from a cup. I, exanco, signify this. I endure, I perform, I supervise, and I drink, I have drunk, I drink. And from exanco, I draw out from ex and this ancle, that is, the wheel of the drawers. Whoever draws water from a fountain, draws it with a drawstring.\n\nThis teaches the author that I exhibit this word, which has four meanings.\n\nThis teaches the author that I demand, you demand, the same thing is to exclude. To exclude,\n\nThis teaches the author that I expedite is the same as to provide. To provide there,\n\nThis teaches the author that I equip, you equip, is the same as to exclude. To exclude,\n\nThis teaches the author that I dispatch is the same as to provide for. There. Expedit unum moriatur [pro] populo. Et expedit, id est decet. Ut hic. Expedit insignem [pro] meruisse virum. Expedit, id est decet. Item expedit, i.e. manifestat. Ut expeduitse illis, id est manifestauit. Satis facilis est lra. Expedio compositum est de ex et hec pedica, quod e quoddam instrumentum capiendi pedes animalium.\n\nHic docet autor quod idem expono [quod] moestere (aut schivve. vel ley). Hic docet autor quod hoc dictio ergo quid significat causam acuit ultima syllaba et si iuveniatur aliter quam causative, tunc grauat ultimam et acuit primam, iuxta regulas traditas de accentu.\n\nEt nota quod apud antiquos declinabatur hoc ergo vngilius enei. Illius ergo veni, i.e. propter causam vel pro causa illius veni. Item Grecismus capi de tropicis in fine. Si quid dicatur ergo sui [sed] alius ibi, i.e. causa.\n\nConstrue ergo [pro] causa, i.e. quid ponitur causative et cetera.\n\nHic Autor docet quod ista coiunctio et aliqn ponitur expositive, id est. Unum Ouidius. God and a better nature (that is, God is a better nature). He calmed this strife (discord). And He holds it there and elsewhere. Judge me, God, and distinguish my cause. And this conjunction signifies three things. It can be posited triply, exposed, copulated, or equated and united.\n\nIn the part where the author treated of equivocations in those who use them, this follows, as he proceeds to treat of words beginning with F. First, concerning this word \"this sickle,\" he says it has three meanings. For this sickle is the instrument with which vintners cut or prune (English: wine knife) vines, or amputate vines. And it is to vintner, to cut or remove the grape cluster from the vine. Item this is a sickle, an instrument used by reapers (English: a hoe or a scythe). A sickle is an instrument used to mow meadows (English: a scythe). This sickle is called \"cis,\" and it is the fern-like plant (English: fern) that was first cut with a sickle.\n\nI translate: I believe this is \"amputate.\" Vine. That is, vines. With a sickle. I sow seeds, that is, crops. With a sickle. And I mow meadows with a sickle.\n\nThis author here does double duty. First, this flame is your tus, and this flame declines from the flame of the god. And he, from the ashes, becomes like a flame. Because he carried the remains hanging from threads.\n\nI translate: This flame is a flame. This is the flame. The priest of Jupiter spoke this inis. And there was a Faeselus.\n\nThis Faeselus here signifies two things. For it is that which is like a small boat (English: a cogboat). One Lucius. He calls it a legume because it is tenuously attached. tale semen quod fit legumen. Virgil. Si vero videtur transitus. Sed pro legume et mas generis dr\u0304 a phagyn quod est comedere.\n\nThis name faselus has two meanings. The first are two signs. The two are cymba and legume.\n\nThis legume is from this island in Greece and is the most abundant genus of leguminis there. And hence this faselarium, that is, the herb faselium. It can also be written per ph. velf. sm, considering its origin or reduction to Latin.\n\nThe author here teaches that these signs have a fate. Fate, that is, constellation. One rules the other, that is, constellations.\n\nAnd fate, that is, death, signifies this name faselus, this fate of fati.\n\nThe author here teaches that fedus has two meanings. First, it is the same as hic and hoc turpis. And then it declines as hic fedus, hoc feda, hoc fedum, and also turpis fetidus dum.\n\nIt is also the same as pignus oris. And then this fedus declines as hoc fedus deris. vincula pacis (English: a bond of love) and two parties (those who were to make a peace and concordatement) accepted one fee and a worthless pig. And the part (which was to be bound by the concordatement) stood on both sides of the pig. And she was killed in bad faith. That is, he who broke the peace bond was to be as wickedly killed as that pig was. \u00b6You, reader, understand this. This bond is the same as wicked or worthless. But this bond declines in this way. It is the same as this pledge, a confirmation or strengthening of love. \u00b6The author teaches here that the phoenix is some kind of tree. It is also called the palm (English: palm tree). And the phoenix is the name of certain men, that is, the brothers of Cadmus. Who were the sons of the Greek king, Phoenix and Cadmus. From whom Europa was born. Virgil. The readers understand the phoenix and the hard Ulixes. \u00b6The phoenix is a bird. In Arabia, and unique in the world, there lived a bird called the Phoenix. It lived for five hundred years and then burned itself. From its ashes, another Phoenix arose. It was one species of bird. And it was impossible for it to die completely. It was a wonder that such a bird could exist. One particular Phoenix was also called the Phoenix. Who would be amazed if it was considered a species?\n\nThe Phoenix was born in Phoenicia. And Phoenicia was its homeland. The Phoenix was also called the land or province, that is, the homeland, of the Phoenix.\n\nThe Phoenix was also an instrument, made in the Phoenician manner. It was a constable. The Phoenix was a tree, a man, a bird, and a people and province. And the Phoenix was said to be a genus of the lyre, that is, an instrument.\n\nHere is a herb that grows on Geranium mountain. Virgil speaks of it. He flattens the flourishing fennels and the large livestock. It can generally be taken as a herb that beats, that is, a healing herb (English: from a paddock stool). Unus uidius quadrupedem ferum alterum equum. Et dictur ferula a ferio percussus. Ferula, id est, percutere.\n\nConstrue. Ferula, hoc est, illa herba floscit. Et ferula, hoc est, palmatorius, percutit.\n\nAutor hic docet quod ficus aliqis est quidam morbus. Et tuc declinat hic ficus cus cui. Mas generis.\n\nHec ficus cus cui, est quidem arbor, & fructus illius arboris (aglece aglice a fygge or fyg tree). Sed pro arbore ficus est feminini generis & secundum declinatum. Unus Grecismus. Est ficus morbus. Est ficus fructus & arbor. Dic hic pro morbo. Sed dicas pro reliquis hec.\n\nUnde aliis. Arbore de fico maturas collige ficus. Sed tumidos ficus nullus mihi mi.\n\nHic autor docet quod quattuor modis durus finis. Nam finis dictur aliqis consumens. Ut ignis est finis destructoris vel consumatoris domus. & tuc finis tenetur ad modum forme.\n\nAliquid durans, id est, perficiens. Ut finis adest operi.\n\nEt finis est proprium nomen quidam mulieris.\n\nEt finis est actio alicuius rei. vt finis vini est inebriari potentem. This means that the end of wine is to intoxicate the drinker. Finis and so forth teach here that the plural of finis signifies regions, as there. Jesus passed through the middle regions of the Decapolis, that is, the middle regions. And this is the end.\n\nThe author here teaches that this focus is the same as an altar. Virgil Et munera libo intemerata focis. Libo id est offero munera intemerata. Id est, pura sacrificia. Here, understand focis as altars. And ceta.\n\nFocus is that place above which fire is made (agli. a herte). Et focus idem est quod ignis. Drinka a foueo uses. Quia fouet mebra frigida. Or, drinka a phos, which means \"that which lights up a room\" in Greek, or lux in Latin, because the focus sheds light around it. Construction.\n\nThe author here teaches that this forehead is equivocal to two things. Nam frons est idem quod folium. Vergilius Fronde super viridi. Et tuc facit frondis in genitivo. Et aliquando frons est pars capitis hominis sie alterius aliae. Fronte capillata post est occisio calua. Et tunc facit frontis in genitivo et est semper femineus CoSTRue. Froces facies frondis in genitivo est foltu. & froces facies frontis in genitivo estpars animalis. i.e. hominis vel alterius.\n\nHic docet autor quod fornix nicis habet duas significatones. Nam fornix est arcus lapideus. Sic dictus quia de tortura fornacis extraemitur vel quia curatus fit ut fornax. Et quia meretrices solent meretri cari in huiusmodi fornicibus ideo & fornix dr. lupanar. i.e. domus meretricum (Anglicely, a bordel house). Ideo dr. fornix quasi formam ne canit.i. anima. Quia anima est forma nostra. Et fornix corripit penultimam in genitivo. & est masculini generis. Hic fornix nicis. Penultima correpta. Unde iuvenalis. Lenonis pueri quicqued in fornice nati.\n\nItem differentia est inter fornix et fornax ut patet verum. Est fornix arcus. Sed fornax saxa perurat.\n\nConstrue.\n\nFornix est arcus templi. Que pro et et fornix est lupanar id e. domus meretricum. Et dictur fornix a fornax. &c.\n\nFornix est arcus triumphalis. The text appears to be in Latin and contains some errors likely due to OCR processing. Here's the cleaned version:\n\n\"vetus proverbium XX: Dissipa impios, rex sapientis, i.e. debes dissipare perturbatos bonum commune. Et incurva super eos arcus, i.e. arcuum triumphalem, quod antiquitus erigebatur post victoriam de inimicis.\n\nThis teaches the author that Fucus has two meanings. Namely, Fucus is not a honeybee, that is, after it has lost its stinger (English: a drone). And Fucus is a false and deceitful color. Unus Boecius. A woman anointed with Fucus. And another is put forth as deceptive. As in a hymn: Sunt multa fucis illisa, fucis, i.e., deceptis. Another one. No, it is not in many things that it has the virtue which seems to be. Deceptis fucis lumina sua.\n\nThis teaches the author that Fungus has two meanings. Namely, Fungus is id est Boletus (agli. paddostole). Or it is quod quid avis (agli. an ostrich), quia (ut aliqui dicerunt), ea comedit ferrea clava (agli. hor senayles). Fungus drus a fugore fungeris scdm vocem.\"\n\nTranslated to English:\n\n\"An old proverb says: Dissipate the impious, O wise king, i.e., you must disperse the disturbed members of the community. And bend arcs, i.e., the triumphal arcs, over them, which were erected anciently after victory over enemies.\n\nThis author teaches that Fucus has two meanings. Namely, Fucus is not a honeybee, that is, after it has lost its stinger (English: a drone). And Fucus is a false and deceitful color. One Boecius. A woman anointed with Fucus. And another is put forth as deceptive. As in a hymn: There are many things anointed with Fucus, Fucus, i.e., the deceived. Another one. No, it is not in many things that it has the virtue which seems to be. The deceived Fucus hides its own light.\n\nThis author teaches that Fungus has two meanings. Namely, Fungus is Boletus (agli. paddostole). Or it is quod quid avis (agli. an ostrich), quia (ut aliqui dicerunt), ea comedit ferrea clava (agli. hor senayles). Fungus drus a fugore fungeris scdm vocem.\" sed a defungor, defungeris: \"I am a defungor, you are a defungeris; that is, I die because we often die after eating fungi, as many do in distant lands. Therefore, Marcialis calls the dead \"defunctos.\" The cause of your death was bolets.\n\nFurfur: The author teaches that Furfur has two meanings. For Furfur is a certain bird with another name, furfurio. Because Furfur lives in filth. And Furfur is a purifying agent for grain and food, which is called brennius (agli, bran) in another name. And you, a man, are truly not like those whom this verses addresses. Furfur said \"furfuram semper vixit.\" Others say that furfur is for purifying grain and always was called gen. In resoluto, it is written in Vesice as scabies victa by furfura.\n\nThe author teaches that \"hic et hec\" are empty and this is empty: \"Futilis\" refers to a man who is empty or superfluous, a talkative loquax.\n\nFutilis: \"Futilis\" refers to a thing or vessel that cannot hold anything and is easily poured out. From this, \"Futilis\" is translated as a vain or empty man. qui nihil scit celare. Nec audita potest retinere. Et dicitur futilis ab his futis tis. Ti. Et futis est quoddam vas hunc os latum et amplum. Fundum vero acutissimum adeo, quod stare non potest. Construe. Hoc vas. Illud vas est futile, quod refundit cuncta, id est omnia recepta in eo. Sic homo ille est futilis, qui dissipat id dissipando loquitur omne illud quod ipse audit ab alis.\n\nHic do. Author quod facio cis. Habet tres significatones. Nam facere idem est quod libare. Unius Vergilius. Cuus facio vitulae. Pro frugibus ipse venio. Euus facio. I. Cui sacrifico.\n\nItem idem est quod coire. Unus ouid. Medea facit ad scelus oe manus. Facit ibi. I. Coierunt.\n\nEt facio. I. Nocero. Unus ouid Per venere misero q facieda tela. Facieda id e noceatia.\n\nItem drus est inter facere et creare. Facere est aliquem componere ex praecedentibus materiis. Sed creare est aliquid facere ex nihilo. Unde quidam ex aliquo facere sunt, ex nihiloque creo.\n\nHic Author docet quod facinus habet tres signatones. Nam aliqquis submits to good sight. This is a fact, and this is distinguished from what is added or coming next in construction, to make it pleasing. And this deed is called a crime, a sin, a wrongdoing, and the same as nefarious or malevolence. And this deed is also called a crime from the face, from the face of the doer. Therefore, say that this is a deed. And likewise, say that this is a crime, a sin, a wrongdoing, a malefact, and also say that this is a nefarious deed.\n\nHere the Author teaches that this faculty signifies three things. For it is the same as art or science. For it renders a man easily and powerfully able to respond to obstacles presented to him.\n\nAnd Faculty is the abundance of riches. As there, among many possessions, there is no faculty with me in London or Paris.\n\nAnd Faculty, that is, right or possibility.\n\nConstruct: the word Faculty signifies three things: art or science, riches or abundance of riches, right or possibility. This author, Fallo, has two significances. Fallo. For it is false to act or to speak falsely. Fallere means to deceive someone in words. I, a deceiver, am the participle. And \"falsus\" is the name. But \"falsus\" is the participle of one who deceives. I am not the deceiver, but the one who is deceived. \"Falsus\" is the name of the one who deceives. And that one is not false who deceives and deceives those who believe his words. What are the many who are cultivated in deceit? Fallo. lis. fefelli. lere. falsum su. in supino. verbum actuum. cuius actio frequently occurs among the rich in modern days and we experience its passion.\n\nThis author teaches that Fero is equivocated to four. Fero, first, means to suffer. One suffers when we endure what is inflicted upon us. The penultimate letter corrects the last, and it is the same as suffering. Second, we carry or bear it, and the penultimate letter produces it, and it is the same as inflicting it. From the giver is.\n\nAnd Fero, first, means to bear. That is not it. Mediusque per equora ponis feris: iste gerit vel portat. (I.e., this one among waves carries or bears.) Fero, tuli, latu, verbum actu et anomalum.\n\n(This author teaches the equivocation of the word Effero: the first of the four things given by Fero. Of which mention was made above. And he says that Effero effers has three significations. Naam, efferre is to extol, exalt, as in the case of a virgin. With what praises shall I extol or exalt you, who are raised above him, arrogant?)\n\nEfferre, i.e., to carry a funeral. corpus mortuum expeditur extra dormuum ad tumulum. et tuco ab co deruatur elatus. A um. i. mortuus a u.\n\nEfferre. i. terminare. Unus Priscianus. Nomen tercie declinationis effert actum in eum. Et copitur Effero de ex et fero, fers extuli, efferre. elatu tu. verbum activum.\n\nConstruo. Hoc verbum effert dat ista. s. extollit. ferit funus. & terminat.\n\nMortuus et cetera. hic dicit quod ab affero (quod est fero funus) venit elatus a um. i. mortuus. a u. que pro et elatus sit supra bons. quod dru de effero quod idem est quod extollo.\n\nHic au. agit de sigtione secundae verbi, quod copitur a Fero. s. confero. Dice quod confero habet tres sigtiones. Primo. i. proficere. ut hic. Nil confert quicquidquid petis. nil confert. i. nil proficit. Hec medicina confert ad salute corporis.\n\nConferre. i. dare vel donare. Ut ibi. Confer mihi Christe salutis munera perpetue. i. da vel dona.\n\nConferre. i. l\n\nHic docet auctor de equivocatis tertiae copositionis. accuso as. &c. Defero is neutral in this expression and has different meanings in other contexts. It is explained here that the author uses \"defero\" in the sense of \"differ\" when it means \"to put off\" in the past. \"Differo\" is active in this sense, but neutral in another.\n\nThe author of equivocations teaches that \"differo\" in this word refers to the fact that it is put with reference to a thing and \"fero\" means \"to bear\" or \"to carry.\" You say \"as in the last example,\"\n\nFurthermore, \"galla\" is the fruit of the oak, that is, the acorn, or rather \"galla\" is the gall that forms on the oak or any other tree.\n\n\"Gallus\" means \"someone from Gaul,\" and this woman, \"galla,\" is the crest on the rooster's head (or comb). Therefore, it should be construed as follows: \"Gallus\" is the bird that has a gall, that is, a crest. And \"sutor\" has a gall, that is, a shoemaker. \"Ilex,\" which means oak, also has a gall, that is, a gallnut. This text teaches that a glass has two meanings. The glass is either a round stone that is thrown against the ground, or it is plums in a mass formed to resemble a gland that is thrown from the ground. One is a status. Neither slow nor sluggish is the arch, nor are glands poured.\n\nThe glass is also the acorn (or chestnut) fruit of the oak tree (or hazel), which the ancients used to eat before the cultivation of grapes.\n\nThis author teaches that these things, namely this liquid, this horse, and this potter's clay, can be determined by the properties above.\n\nThis is powdery matter. The persona drains it. It is authentic. The voice is the liquid. It is heavy. And so this and these and this are heavy. I am heavy. Authentic is he.\n\nThis text teaches that these heavy things, namely the cause, are not casual as you think. And so I act in favor of the grammar, I expect a favor from the grammar. Et idem, quod meritum ut magnum beneficium vrae gratia meretur. Id est vestrum meritum et gratia, id est dilectio. Hic Au. docet quod gratus a homine habet duas signiones. Primo, id est acceptus a homine vel hoc hic acceptabilis. Grata superveniet, quae no sperabitur hora. Grata hora, id est accepta vel acceptabilis hora. Et gratus memor beneficij accepti, id est remunerator beneficij accepti. Et gratuos, id est gratia servans, placitus, gratiosus a homine.\n\nExpositio: Gratus idem est quod acceptus a homine. Id est bonus a homine vel placitus a homine. Vel hic et hec utilis et hoc le. Et gratus est recordaris beneficiorum. Id est memor beneficiorum acceptorum.\n\nAutor docet hoc verbo deponens gratulor aris. Equivocat ad duo. Primo, id est letari vel gaudere. Et idem quod agere grates. Exemplum pro gaudere. De vestra prosperitate et statu inquid letor. Aris et gratulor, id est idem quod ago grates. Et drus de gratus ar. This text appears to be written in an ancient Latin or Latinized script, with some elements of Old English. I will attempt to clean and translate it to modern English as faithfully as possible.\n\nThe text discusses the concept of \"genus\" in logic, distinguishing it from \"species.\" Here is the cleaned text:\n\n\"This puts the author in doubt about this genus, which is called 'quod predicatur de pluribus differentibus specie in eo quod quid est.' For example, animals form one genus but not one species, as they differ in species. Another species is human, another is leonine, equine, and asinine. Or, a genus is a collection of certain masculine things. A constructed genus is in a species, i.e., a genus is a nature that is in diverse things, a mode or condition. A genus is a stock or lineage, progeny, or ancestry. Furthermore, a genus is an accident, i.e., it is an accidental part of an individual.\n\nAnd besides these things, the genus is blood or origin or substantial quality.\n\nFero. I carry or bear it. Medius and equora place it before you. Fero bears or carries it.\n\nFero ergo tuli latu latu verbum actuum et anomalum.\n\nThis author doubts what Fero gives in the fourfold position, each of which is equivocal by itself.\" Et sunt illa Effero. I confero, differo, & defero. Quas signitiones inferius hic patebunt.\n\nConstrue. Hoc verbum Fero ertum signifcat \"facio,\" et copositione dat bis duo, id est quattuor verba. Polisenus a uu. copitur de polis, quod est pluralitas et senes grece, quod est sensus latine. Quarum quattuor verba posita sunt ista: sc effert, con- (et cetera).\n\nHic Autor docet efferc quod est primum de quattuor copitis a Fero. De quibus mentio supra. Et dicit quod effero offert habet tres significationes. Na efferre: extollere, exaltare, ut ibi de virgine. Quibus te laudibus effera nescio: extollem vel exaltem. Tuus autem ab eo elatus, arrogans.\n\nEfferre: portare funus, id est corpus mortuum, extra domum ad tumulum. Tuus ab eo deriuatur elatus, a um, id est mortuus a um.\n\nEfferre: terminare. Unus Priscianus. Nomine tercie declinationis effert actum casum in cm, id est terminat actum in em. Et copiatur: I carry away and bear away, I have been driven out, I carry off. You elevate, active word. \u00b6Construc. This verb is the same as extol. \u00b6He who acts concerning the signification of the word when it is to be put forth by Fero, is Diceas, who has three significations. First, to profit, as here. He confers nothing whatever you seek. He confers nothing, first, nothing profits. This medicine confers for the body's health. \u00b6To confer, to give or bestow. There, confer on me, O Christ, the gifts of salvation. \u00b6To confer, to speak, as in the Gospel. Which are the sermons which you confer on me and others? \u00b6Confer. I have taken up, it is laid down, it is collected. \u00b6Construc. This word \"confer\" signifies these three things: it profits, it gives, it speaks and so on. \u00b6He here teaches the author of the equivocation the third, Defero eris. This \"defer\" is equivocal to three things. For to defer is to accuse. As he defers, he accuses. Here the accuser constructs this signification for himself, in order to defer to you, I confer on you (with honor) and am joined to you. Defero is a verb that means to carry, transfer, or delay in the first person. It is neutral in the passive voice and active in other significations.\n\nThe author of equivocations teaches that I differ in the sense that I have removed something in the past in this signification, in Boethius's \"Of Consolation.\"\n\nTo differ is to prevent honor in the first person and to signify something different in other significations.\n\nThe author of equivocations refers to the word \"cooperate\" that the one who differs is compelled concerning the matter and bears or carries. You say that to refer signifies four significations: the same as to carry back, to recite, to renounce, and to relate. This relation is to the prior thing and repeated cognition.\n\nFurthermore, gall is the fruit of the elm tree. Quercus (oak or elm tree) is either a gall or gallnut. It forms when it becomes charred or grows on another tree. Translate: A gall is a certain woman from Gaul. Or, the crest on the head of a rooster (oak tree) is called a gall, and construct as follows: A gall is a rooster. And a gall is the crest of a rooster. A shoemaker has a gall, that is, a sole. And an oak tree (oak) has a gall, that is, an acorn.\n\nThis teaches that the word \"glans\" has two meanings. For \"glans\" is a round stone thrown at the target. Or, the acorns, made of plum-like mass, are thrown from the trees. One station. Neither soft nor slowly bend the bow or pour out acorns.\n\nFurthermore, \"glans\" is the fruit of the oak (oak acorn) with which the ancients used to eat before the use of agriculture.\n\nThis author teaches that these words \"guis,\" \"this,\" and \"this\" can all be omitted from the above-mentioned substances presented in the visible form above. He is a heavyweight. The text appears to be in Latin, and it seems to be a fragment of a Latin text discussing the concept of gratitude. Here's the cleaned version:\n\nautenticus ca cu.\nThis teaches the author that these things are pleasing to him. Nam graeam. i.e., causas ut faciam hoc quod iubetis.\nAnd indeed, I do this because I desire your favor. Et ideo quod meritum Ut magnum beneficium vobis gratia promeretur. id est vestrum meritum et gratia. i.e., dilectio. ut isti sint fraterna gratia.\n\nThis author teaches that the grateful person has two signs. First, the person is accepted by others or this is acceptable to them, as Horace says, \"Grata superveniet quae nobs sperabitur hora.\" Grata hora. i.e., accepta vel acceptabilis hora.\n\nAnd the grateful person is one who remembers the benefits received. id est memor beneficiorum acceptorum.\n\nThe author teaches that the word \"gratulor\" should be removed and equivocates to two things. First, letare vel gaudere.\n\nTherefore, the grateful person is the same as the one who is accepted by others, good, pleasing, or useful, and who remembers the benefits received. Et idem quod gratias agere. Exempli gratia gaudere. De vestra prosperitate et statu inquiram. Aris et gratulor idem quod ago gratias. Et de grato a. Unum est genus, quod predicatur de pluribus differentibus speciebus in eo quod quid est. Et sic omnis animalia fit unum genus, sed non una specie. Alia enim est species humana, et alia species leonina, et equina, et asinina. Vel Genus est collectio aliquorum descendentium ab uno principio. Et Genus est modus, id est maneries. Hic est responsdeo masculini. Construendum est genus, id est, in specie. Genus est cois natura, quod est in rebus diversarum specierum. Et Genus est modus, id est manvl condition. Et Genus est stirps, id est progenies, prosapia. Atque Genus accidit, id est est accidens partium orium. Et Genus praeter sigitiones istas est sanguis. The text appears to be written in Old Latin, and it seems to be discussing the multiple meanings of the word \"glis,\" which translates to \"dormouse\" in English. Here is the cleaned text:\n\n\"vel origo vel qualitas substanitalis\nAuthor here teaches equivocation of this word glis. He says it equivocates to three. And it takes a different signification and declination. Glis is that animal which sleeps through the entire winter and appears dead to those looking at it (in English, a dormouse), and itself in its sleep becomes plump. It speaks of itself in personification, saying, \"I am entirely asleep and fatter than others.\" The animal is called. And glis is called terra tenax. And glis is called lappa. The animal laughs, that is, gliris in gto. And the earth is called tenax. It has sis, that is, glissis in gto. And lappa is called. Him, that is, glitis in gto.\n\nThis animal, the same dormouse, is masculine in gender, as this dormouse, gliris. And the earth is feminine, as this dormouse, glissis. And lappa is also feminine, as this dormouse, glitis.\n\nHere, Author teaches about the equivocation of this word glis in this verse.\" Et primo docet causam sue equivocatorum proprietates, quasda2 propter primitivum quod est glis ris. Primo igitur dicit quod glires sunt quasda2 alia derivant a glis liris. Et glis idem est cresco cis. Qui glis dum dormit crescit pinguedine.\n\nIte2 glires, i.e. splendere, i.e. nitere. Et hoc ideo quia glires hunc pellis splendida2. Et sunt glires (ut aliqui dicunt) vermes splendentes in nocte. Qui alio nocte dicunt noctilucae. Quasi nocte lucentes, i.e. splendetes. Io2 glires (quod ab eo derivat) est pelle nitere, i.e. spledere.\n\nEt sic patet quod gliscere het duas significatones, scilicet crescere et splendere.\n\nGlisco cis. Caret praterito et supinis gliscere.\nItem glisco prater hanc significatones. Hoc significat alias. Na2 gliscere, i.e. cupere vel desiderare / ardere / tumescere / pinguescere / superbire vel indignari. Videant isti verses. Et glisco cupere. Spledere. Crescere. Sicque Ardet. Pinguescit. Tumet. Indignasque superbit.\n\nGlires dicti sunt. \"vocati aliali exiguis corporis stertuere. Igitur et igitur propter causas assignatas, hoc verbum glisco notat, significat hoc duo: spledeo des et cresco cis.\n\nHic docet auctor quod glos hettres sigtoes. Nam glos est vetus in nocte Spaciani in silvis (agice. globerte). Et tuc declinatur hic glos glossis in gto.\n\nItem glos glossis est lingua duplicissima. Unquidam. Os frangit glossa. Tnin habet ossa. Et de hoc glos glossis vel de hoc glossa glossae derivatur hec glosa se. Per simplicissima s. Et e glosa expositio sensetie alicuius libri lram continuida flos qui sm quosdam vocatur (agice poste crovvne) & inde sm istu autore derivatur hec gloria gloriae. Scdm vo hugu. Gloria derivatur a glorium ra.\n\nItem hec glos gloria est femina fris tui. Id ea vocatus. Unquidam dixit. Cui sociatus adest frater tuus hec tua glos.\n\nCostrue. O lector, discite, disquire, cognosce. Quid hoc nomen glos sit.\" \"quia a linum vel femina vel flos. Quod glos iste glossis id est lingua linguae, et hoc derivatur ex hoc quod dicit in lra. Glosa vel glossae eius filia. Id est, derivatum a glos tanquam filia a matre. Vel videtur quod iste versus sic: glos glossis lingua. &c. Non est versus huius libri, quia autor non facit mentionem de tali significatione, quod glos glossis idem est quod lingua, nisi tres significatioes esse de glos. De quorum numero glos pro lingua non est. Glos gloris. &c. Costruere. Glos facies gloris, quidam flos. Et gloria est eius, id est datum seu derivatum ab eo. Et item glos facies gloris dicetur femina, id est uxor fratris. Hic docet autor quod gerere geris gessere. Hec tres significationes. Nam idem est quod portare, et hoc in propria significatione. Unde componitur nugiger gera. Gerum id est portans nugas de loco ad locum. Et gerero.\" i. repeto. I take back a person of an actor, that is, I repeat. And I do this. Thence comes this deed, that is, this fact. Unus gallus iam ad xadreide. Thus begins. Gesta ducis Macedonum. &c.\n\nConstrue. This word I bear, I. signify these three things, that is, these three significations: porteras &c. And it is joined thus. Gero ris. gessi ere. gestum tu. in supinis verbum agito.\n\nItem gerere, I. administer. Scio huguitoneum.\n\nHic ponit auctor equivocatum in illo vbo gestio gestis gestui stire. Dices quod equivocat ad duo. Nam gestire, I. cupio. Ut hic. Multa gestimus propter quae saepe perimus. gestimus ibi, id est cupimus.\n\nItem gestire, id est gaudere. Sed prius id est malorum gaudere bonorum. Unde gestire est motu corporis gaudia repentare. et facere quod sapientem non decet. Unde notentur isti verses.\n\nGaude, sed noli, fili, gestire benignus. Gaudet corde malus. corpore gestit ite.\n\nConstrue. I place this word gestio for cupio, cupis. And I place this word gestio for gaudio, des. Finita illa parte inquam, autor post Et si obijcatur de H figura media iter G et I, dicat H non es. Iste autor non facit caput de ca.\n\nPonit equivocatio in hoc dictu ibis, equivocatur ad duos. Primo ibis equivocatur. Quidam avis cum longo rostro (agli astorka) de qua loquitur Horatius dices. Si quis rapit rostrata vidimus ibim.\n\nEt ibis avis immuta, quia in veteri testamento prohibita comedi. Uniscribitur Leuitici .xi. caput Bubone et iugulum, ibim non comedetis. Et quidem aliquos drue aves que vivunt ex cadaueribus falsum est. Manifestum est ibim non vivere cadaueribus.\n\nItem ibis ponitur pro inuido. Unde Ovidius scripsit unum librium quem illus Autorem est genus serpentis. The text appears to be in a mix of Latin and ancient English, with some OCR errors. Here's the cleaned text:\n\nThe true Hugucis genus is that of a quadruped, namely a goat (which is called Dorcas by another name). It is said to be ibices, if birds that are like eagles and lofty dwell in high places. And when it bears horns, it is a goat. Dorcas is called ibex in Greek. Ibis is a bird. Ibex is Dorcas or a serpent. But Dorcas is preferred. And Ibis is envious.\n\nIbis and the like teach that the aforementioned names change in the oblique case. For instance, Ibis, which is a bird, declines as this ibis, this ibidis. S says that ibis or ibidis makes a genitive. And ibex declines as this ibex, ibicis, the penultimate letter corrected in the genitive. And ibis, instead of inuidus, declines as this ibis, this ibis in the genitive.\n\nIbicu\u0304 corrects the middle syllable, or produces it. This ibex ibicis produces the middle syllable in the obliques. And it is an animal of the deer genus.\n\nIbex is the goat that is like a bird, dwelling near flowing water. It is said to inhabit. The text reads: \"rostro suo vilia purgat. ibis cum facit ibis. Tunc est avis ibi. Ibis inuidus. Quod notat ibicis ibex. Notat ibidis ibis. Est ibex quadrupes. Avis ibis. Inuidus ibis. Here, the gloss may be produced or corrected in this place. It can be explained regarding a bird or a quadruped. But it is more suitable to correct it as a quadruped. Unus quidam magnus magister dixit. Cornua ferunt ibex. Iob testis. Et ibidis inde.\n\nThis Author teaches that the horse is girded with three yokes. First, the yokes are the peaks or summits. And the yokes are those rods with which they bind or attach textile instruments. Iuga sunt colubaria bovis or equorum trahunt in curru.\" \"And these yokes are harnessed to the chariots. This yoke is called gi. I bind it with rods. The rods weave these yokes (in English, a Webbe), and these are the instruments of the chariot or plow.\n\u00b6Augustine teaches that this name has this meaning. First, succus (juice). Make this when the order of the law requires it. \u00b6And note the difference between law and right. Law is human. But right is divine. To pass through another's land is right, but it is not law. \u00b6And law and justice differ. Law is the art of the good and the equitable. But justice is a constant and perpetual will to render one's own law to others. (Regarding justice and law. In the beginning.) \u00b6And law is itself the power of the law. I can transfer my law, that is, my power of the law, to you. \u00b6And law is a place where law is exercised. A cleric is established in the law, that is, in the place of the law, before you. \u00b6Constructed law is succus, law is right, law is itself the power of the law, and law is cause, and law is place where cause is decided. Law derives from iubeo es.\" This author places here. (That) this name is fire, a equivocation for six. Fire denotes heat, and here it is quenched and gradually consumed by it, i.e., love. (Item) this fire, i.e., the fire among us, is more elemental than an element. For it is not pure fire except in its sphere, and there it is pure element. And thus of other elements you can say the same. (That) these which we see are elemental and not elemental. (Fire) is the heat of the sun. (Here) it checks fires. (Fire) is the pure element of its sphere. (Construe.) Fire gives heat, (and) fire gives light, (and) fire is an element. For it is that which warms and sustains us, and it is also what is called the fourth element. And the author here teaches that this name is taken individually in four ways. Namely, a body, small because of its size, which does not receive division, like an atom. \"That is the smallest tuft of grass that appears in the sun's rays. And a Thomas is a division or section. Without division or section. And no grass is individual because it cannot be divided without durability, and if it can be, it is with great difficulty. As Adamas diamonds (from diamonds) do not break (as Isidorus says) unless with recent hog's blood.\n\nSomething individual is bound by the ardent love of someone. There is no Ovidius. My mind and yours are individual.\n\nFurthermore, individual things cannot be said to be bound by love too much, that is, because of the magnitude of love. The individual is put down from within and individual is up.\n\nHere the Author teaches that the Inuestis have these signs. First, someone or something is without vestments. That is, without vestments, (in English, naked)\n\nIuestis is someone or something without hairs. A woman is without vestments. And the same is true when unbound from above.\" This author teaches that the term \"ingratus\" is used in two ways. First, it refers to someone who is not worthy of being received or admitted into the society or friendship of a good man, due to wickedness or a similar vice. Second, it refers to someone who, having received benefits, does not remember. An ingrate is a non-acceptable, ungrateful person. He is called \"ingratus\" who is forgetful of a benefit received from a friend. The term \"ingratus\" is also used to mean one who is in debt and \"gratus\" means one who is not in debt.\n\nThe author also teaches that the terms \"hic\" and \"hec\" are meaningless and empty, as in \"hic et hec inanis,\" which means \"this and these are empty.\" Similarly, \"terra erat inanis,\" meaning \"the earth was empty and void.\" The term \"inanis\" can also mean \"hollow\" or \"concave,\" as in the firmament being \"inane,\" meaning \"hollow\" or \"concave.\" It is also used to mean \"light\" or \"unsubstantial,\" as in a woman being \"moueatur inanis,\" meaning \"moved by nothing.\"\n\nTherefore, the term \"illud est inane quod manet\" can be translated as \"that is empty which remains.\" est vacuum et illud est inanum, quod est cauum. Et illud dictur inanis, quod leve est. Inanis componitur de in et vanus, vana, vanum.\n\nImmanis. Hic autor docet quod hic et haec immanis. Hoc nec duas sigtiones. Nam immanis, ferus aum vel crudelis vel immansuetus. Et idem est quod nocens, non bonus vel sine bono. Et quia magna solent esse crudelia, feria, et terribilia. Immanis ergo invenitur pro magno et grandi.\n\nConstrue. Immanis est magnus et cetera. Et compositum est de in et mane graece, quod est bonum latine, quasi nobile.\n\nHic autor docet quod hic et haec immunis. Hoc nec habet significationes. Nam immunis est ille, qui nihil ab alio recipit et respondit. Et immunis est ille, cui nil datur cum alis aliquid tribuitur. Item immunis, expers vel consors. Idem est ut iste, qui sibi imponitur, est immunis, expers vel exsors (anglice guiltless). Et immunis, carens officio. Virgilius in Georgics. Immunisque et aliena ad pabula fucus. Et compositum est (sm Hugis) ab in. & this is a debt or obligation or gift. And dr._ Immunis, that is, without a debt or tribute. scilicet a free man who owes nothing\nUn._ & the immunis is often poor. alienus. without property. sepe immi no._ make duties. i.e., do not perform an office. but empty of privilege and gift. vicious. lazy. indulging in gluttony. And he is built up as a baseborn man\nAutor teaches here that an improper person has three signs. First, deceitful. Virgil in Georgics. Labor deceitful conquers, i.e., labor is deceitful, and the same is true of a good person. Virg. in Aeneid. He washed improper face with blood. improper, i.e., very good.\nAnd it is the same as crude. i.e., cruel (Old English: frovvarde) Un._ what is said of Dionysius the tyrant of Sicily. Dionysius was an improper and impious man. Et dr._ of the unjust and the just.\nHere the author teaches that this and these are significant and this is significant. equivocates to two. Na._ the same as noble. Un._ Theodolus. The noble vitulu._ was inflamed with a significant fire. significant, i.e., noble.\nAnd it is the same as shameful. a._ are called at the hour of the ides. significant hour, i.e. The ignominious hour. It was called Barrabas. Famous, or infamous. And it is recorded in the inscriptions, and this sign is one of them:\n\nFirst, there is the garment that ancient matrons used to wear. (English: an anglican rochet) One called Ouidius. What covers the middle with long feet?\n\nAnd when the dead men bind their feet with cords, it is read that Lazarus was bound in the monument. These are the inscriptions. Drink from the insta as. Instit and so on.\n\nThe author teaches here that this word, thrown out as aspersio, has two significations. First, to throw. As, for example, to throw a stone.\n\nAnd to throw oneself beyond measure or beyond what one should (English: to boast or be proud). As you throw yourself, I too praise myself excessively. And it is frequently corrupted from the last syllable of this word iacio, ieci, iactu, iactu. u in o becomes iacto. as. And alterations have made it iactita tas taui, tare, in this same sense, sacto.\n\nTo throw or to be thrown (sm hugely). The text appears to be in an ancient or medieval Latin script, likely with some errors introduced during OCR processing. I will attempt to clean and translate it to modern English as faithfully as possible.\n\nThe original text reads:\n) {pro} gloriari ponitur laudare\n\u00b6This teaches the author {that} I indulge in three things. For the same thing, one gives. One uncaught. Do not indulge in giving to the glutton, lest a friend be vexed. Do not give overindulgence to the glutton. And indulgence is to pardon. May God indulge me in my sins, i.e., remit and grant me pardon for my sins. And the same thing is to increase pardon. May God indulge us in His mercy, i.e., increase or give us His mercy.\n\u00b6It is constructed from in and I indulge and give. Interposed d and a, changed to u and coalesced.\n\u00b6This author teaches {that} infected [it] has two significations. For infected, it is not made. A house is not infected, it is not made. Horace says, \"It is good to be infected with a disease that preserves the mind.\" There, it is not made. And infected means tainted, violated, or corrupted, like the air that is infected, violated, or corrupted. Ovid's Mos was infected with the madness of various beasts. Mos was tainted with the madness.\n\nCleaned and translated text:\nThe author teaches that to indulge in three things is to give, one uncaught, not to friends' vexation. Do not give overindulgence to the glutton. Indulgence means pardon; may God pardon my sins. The same is to increase pardon, granting mercy.\nConstruction: It comes from in, indulging and giving. Interposed d and a, changed to u and coalesced.\nThe author teaches that \"infected\" has two meanings. Infected is not made, as a house is not infected. Horace says, \"It is good to be infected with a disease that preserves the mind.\" Infected means tainted, violated, or corrupted, like infected air. Ovid's Mos was infected with the madness of various beasts. Mos was tainted with the madness. ocisione varia fera. I. diversa bestiae. Construe. Infectus sonat id quod non factus que pro, et infectus idem quod tinctus ta. tu.\n\u00b6Hic do au. Quod inde aliqquod significat in ordine. Ut hic iste sedet primus, et ille inde.\n\u00b6Item significat locum. Ut ego veni inde. I. de illo loco.\n\u00b6Et aliquando significat tempus. Ut ego veni primo et ille inde id ea in illo tempore.\n\u00b6Et aliquando cam. Ut comedi crudas carnes, et inde eger sum. I. eadem causa.\n\u00b6Construe Ordo notatur id est ab inde id est ab isto adversive.\n\u00b6Autor hic docet quod hic aliqquid significat tempus. Unus Virgilius. Hic mihi nescio quid trepidam mihi numen amicum. Hic ibi. I. tunc.\n\u00b6Hic aliqquid significat locum. Unus Alanus in anticlaud. Hic superos civibus proprio precellit honore. Virgo que propria pariendi lege pudorem. Non perdens matris meruit cum virgine nomen. (Hic. I. in illo loco.) The text appears to be in Latin, and it seems to be about the concept of \"lar,\" which is a Roman household god. I'll translate and clean the text as faithfully as possible to the original.\n\nadverbium loci.\nThis author teaches that lar has four stations. Na\u0304 was not the name of some king. And tu\u0304c was the name of the lar. They used to say that lares were from the fire, for whom they were. Ho\u0301rum images had gentiles next to the fire, behind it. One and the posterior part of the hearth was dr\u0304 lar. \u00b6Item lar is one, the god or fire or house. And lar is one, the food or house. One ancient proverb says, \"In laribus lartis I saw a lar, that is, I saw a fire in laribus, that is, in houses. And lar from largior, that is, from abundant, or from largus, that is, from the laribus proceeds largitas. And this lar lartis declines in name for its own sake. & Here lar laris signifies something else for others. \u00b6Construe. Lar, maker of laribus, is the proprietary name of the king. According to lar, maker of laris, is a god or fire or house.\n\nThis author teaches that latex is equated with two things. First, latex is wine, and then it is said to be lates from lateo, that is, it hides in wine. \u00b6Item latex is one, water. And then it is said to be lates from lateo. Latex is called equivoque wine and nymph. Latex is so called wine because it is hidden (quia latet ivua). And Latex is so called nymph because it is the water that is hidden in the deep earth or in the depths of the earth. Latex is of the masculine gender.\n\nThis is done by the equivocation of this word \"Latus.\" And then he sets forth the difference between this side (latus) and the other side (eris). In the genitive case, this side (later) declines, and the side (lateris) similarly declines in the genitive case.\n\nFurthermore, he sets forth the difference between the side (latus), which is corrected earlier, and the side (latus), which is produced earlier. He says that the side i. is the costa (English side) and corrects this syllable la. in the word later.\n\nFurthermore, the side is a participle of feror fereris. And tuum is the same as portatus. And it has these meanings. Just as fero declines into latus, lata, latum.\n\nFurthermore, the side is a nomen adjectivum, spacious, ample. Ouidius Partis maris and the side (latus) of sudden fields of water. There it is (latus ibi). This text appears to be written in an old Latin script with some English words interspersed. I will attempt to clean and translate it to modern English as faithfully as possible.\n\nspacious or broad. And then he produces this syllable \u03bb\u03b1. Whether it is a participle or an adjective, it is our turn to use this name in the accusative and the genitive in any case.\n\nItem, note that Priscianus says this name is deficient in all singular and plural cases except for the singular form of the noun \"nuerus.\" We use this name in the nominative and the genitive in both cases.\n\nItem, note that this nature of lateris is such that the more it is abluted, the more it becomes rough and deteriorates. Unknown word predicas to a fool. And when asked what he did, he replied. Litus (ar)o. I clean (the) laterem. While I speak evil, another said. Words sow the wind that speaks infatuated.\n\nConstruct. Lateris (faciens), i.e., costa or tegula (i.e., covering or roofing of a house). He gives a side (litera). This side lateris. And the side a um (asportatus a um) becomes larger. a um (participium). quoque pro and others\n\nThis broad side lateris and the side ta tum derive from lateo es. And later lateris dr\u0304 a latus a um participium. This text teaches that the word \"lena\" signifies a mantle or cloak for covering oneself, and a prostitute. A leno, or pimp, does not love a lena without a purse. Figuratively, a purse (which is a bursa) is put for money that it contains.\n\nTranslate: Lena is to you a mantle. And lena is a consiliatrix of lewdness, a prostitute (anglicely, a bawd).\n\nThis text also teaches the equivocation in the name Lens. Lens is a small worm that is often found in the heads of men, especially the poor (anglicely, in the night). And lens making lentis in Gaul, is a kind of legume, especially used in Lent (anglicely, rice potage), and is written with a \"t\" in Gaul.\n\nTranslate: Lens making lentis in Gaul convenes with capon. Lens making lentis in Gaul convenes with ou, to be led. Lens perdu in Gaul mordet serpens and if lens catches t. mordet in comeditur.\nAuthor teaches here that a lentil has three signotations. For a lentil is a certain vessel in which oil is poured (in English, a pot for oil). And a lentil is also a spot on a man's face (in English, a spot or a freckle). And hence comes the term lentilous, freckled. And it occurs in the sun's heat, causing this most of all in red or swarthy men and much in fair men. And it is not a sign of good disposition. And this spot is called by other names, sc. lentigo, neuus, ui, cesia, cesie, and Lenticula le. is a diminutive of the legume lens, which is exposed above.\nAuthor teaches here equivocation in lentil. And the difference between lentere and lentere. And then he uses equivocation in the word lentus (derived from the verb lentare).\nHe therefore says that to bend (lento) is like bending (as. au. are). Or curving (as. are). As I bend (lento) my bow, my bow bends. Whence in Alexandreide, Nu\u0304c commands to bend lentere the bow. eu\u0304c to melt glands. He now teaches him lentere to bend the bow by pulling it.\nLentus is (lento). The text appears to be in Old English with some Latin interspersed. Here's the cleaned version:\n\n\"I. 'to be slow or hesitant and stop'\n'slow' has all three meanings. For the same is 'flexible' (Anglicely, 'linen' or 'plying'). Before fearful of swift, it was suitable for the slow. There, the slow are 'flexible'.\n'slow' also means 'lazy'. Where the same. A slow tiger was 'lazy'. Slow. That is, 'slothful'.\n'slow' also means 'idle'. Therefore, you alone, Pompilius, spread out slowly under the shade. And slow, 'plentiful'. Then, 'shining' or 'luminous'. I construct. I bend my bows slowly. While I bend them slowly. I am slow or tardy. And I am slow when I cease or do idle things. These three meanings the name 'lenious' has. 'Lenious' is 'flexible' and 'lazy', and 'lenious' has 'idle' meaning.\nThis author teaches that 'lenious' has two meanings. For 'lenious' I. is 'joyful' or 'merry'. What else. I am not 'lenious'. I am 'filled with languor'.\n'lenious' is also 'fertile'. As Virgil in the Georgics.\" Letus: iocundus and fecundus, and from the former comes the fertilizer, the mucke or dung, which enriches the earth.\n\nThe author teaches that a letus man has two sigitions, caused by the diversity of his primitiae. For from this letus thing, death derives. A letus man is the same as a mortificatus or mortuus man, such as Ouidius. Just as a letus man saw corpses in a nut, so he was not letus when he saw the torment of death.\n\nAnd a letus man did not let go of letor, but was made letus, rejoicing.\n\nLetus becomes i.e. derives from leto, that is, death. A letus man is the same as a mortificatus, and when a letus man becomes letaris, i.e. departing, he has letus from leticia, i.e. joy. Letus sum in these things that were said to me.\n\nThe author distinguishes between these luxuries for him and these libidos diei. He says that these luxuries signify some superfluity, not only in food but also in coitu and vestitu and other things. This text appears to be written in Old Latin, and it seems to be a fragment from a philosophical or theological treatise. I will translate it into modern English while preserving the original meaning as much as possible.\n\nConsuetude. Luxuries note that is, signify that, factu, that is, itself, a sin. And libido notes affectus, that is, voluptas, peccat. Libido is that which delights in the person, and not in the thing. Libido is free, and a free person is one who is born of free parents, not of slaves or a slave and not of a free woman or a freedman, but both parents must be free. And similarly, it makes a free person in the womb. This freedom is not sold for gold.\n\nItem, liber is also the cortex, that is, the inner part of the bark that adheres to the wood. It is called liber, because it liberates, that is, defends, the wood inside. One is Ovidius. Soft things are dyed with a thin, tender liver.\n\nAnd note that liber is also for Bacchus, that is, the god of wine. It produces this syllable, li, for Bacchus. Unroms and the book with Castor, for you, the innocent one. Who fears will not be my book but there for the codex. The cleric drinks waters through sieves, without books there. Without a book, the tree cannot grow as much as without bark.\n\nPart one. &c. The author places this drama between the bark and the cork (Liber, the bark; suber, the pit or heart; suber, that which is intermediate between the wood, English: the pitch or the heart).\n\nCork, that is, Bacchus or a man born without a yoke, without servitude. And the book, the codex upon which we read, was stolen from the tree. The first, that is, for Bacchus and the innocent, make berries in the goat's womb, as here the libra, the book, does. And the second, for the codex and the bark, makes berries.\n\nHere the author teaches that this scale, the book, has three meanings. Na, the scale, is:\n\nThe scale for Bacchus. A balance (English: a balance) is a foot of twelve inches and a perfect power. Because it stands as one month in a year. And a balance is called free. And collected weights precede or follow, larger or smaller.\nItem, a balance is a sign in the sky. As the balance is the sun.\nConstruct. A balance is a balance. A balance is a foot. A balance is a sign in the sky.\nThis teaches the author that this lictor has two meanings. The lictor is he who, in his duty, bears a sword or a axe, not for a king or emperor or judge, but to be present for weighing criminals and those who are subject to the king or judge for punishment.\nSister to the lictor, he who bears corpses, i.e., bodies, to the grave.\nConstruct. A lictor is a servant or slave of the praetor. That is, of the judge or a greater one. And a lictor is a servant of the funeral. i. Any body of the dead may carry it to bury it. And you, servant, follow the master's orders.\nliquor. Here the author teaches that liquor has three remaining effects. A certain something resembles a star there. As it was yesterday, the liquor shone there, i.e., the star shone yesterday.\nIt is a lyre. And you, servant, from a lyre in Greek. Since it is diverse or varied in Latin, it makes various and diverse sounds.\nFurthermore, the lyre is a furrow and, properly, a plow (English: furrow). And you, servant, from a lyre in Greek, the lyre is a furrow.\nNote that the lyre corrects the first syllable in \"cythara\" and produces \"lyra\" instead. And I, the author, make the lyre with my thumb and plow the lyre with a plowshare.\ni. This loculus is the same as a pouch. Et compositur cum plenus et diluens. I.e., having full and spacious containers. A container is a diminutive form of this, being small or minute. II. A container is also libitina, i.e., for beer, where funerals are carried to the tomb. Unus accessit Jesus et tactus est loculam. I.e., the libitina.\n\nHic autem docet quod lucar aris. This has a productive middle, bearing two sigilla. Na is preciously called a luco. I.e., a wooded place or grove. And then it is said of this luco, lucis. I.e., a wood or forest that is the same.\n\nLucar, i.e., a fenestra or foramen, through which the sun or light enters a house. Or lucar is foramen per gallinaceum.\n\nHic autem docet quod hoc nomen lupus piscis habet tres sigilla. Nam lupus est quoddam animal masculinum apostoma, vul in cruribus, et est vermis magnus. Ut quidam dicunt, similis muri.\n\nLupus quidem piscis quia, sicut lupus devorat animalia in terra, ita ille devorat pisces in aqua. Et inde hic lupillus et ex sola rapina vivit. The text appears to be in Latin, and it seems to be discussing the meaning of the verb \"legere\" (to read). Here is the cleaned text:\n\nNam laudare id est commendare. Laudat, commendat, illud laudat, nominat, autorem autore autores. Et est verbum activum.\n\nHic docet, autor quod legere est mittere, mandare. Rex legavit istum in Franciam, legare, aliqid in testamento alicui dimittere. Hoc legatum, id quod dimittitur. Lego, a lego legis, vel a praeterito legi, fit lego are, producit priorem syllabam. Unus versus. Uiuens scripta lego, moriens mea munera lego.\n\nHic docet, autor quod legere legis habet sex sigilla. Que satis patet per expositionem illorum duorum.\n\nClericus legit authenticos libros. Nauta legit transit vel nauigat mare. Deus legit elegit meliores homines. Fur legit furatur es pecunia vel argentum. Virgo, puella legit colligit flores. This text appears to be written in Old Latin, and it seems to be a fragment of a religious or philosophical text. Here is the cleaned text:\n\nUiator is he who passes by the way. He takes or receives the journey, that is, his own way. Nota: I read, you read. And all composed thus\n\nThis Author teaches that libo has two sigions. For idee is it to sacrifice (in English, to do sacrifice) and properly wine in the cup. We immolate the bread. We drink from the cup. And from this libame is this isis. It is wine. But this sacrificium is carnium\n\nAnd to libare, that is, to taste or touch. I tasted this wine on that day. And dr\u014d libo as. are. a liber liberi. Quod idem est quod Bacchus bacchi. I.e., the god of wine\n\nThis Author teaches that luo luis has four sigions. For luo I redeem or quit out, as vulgarly dr\u014d acquicto (in English, to quit out). I luo pignus meum cre. I redeem or quit pignus meum. I vado meum ere. I call.\n\nAnd luo I endure or sustain. As luo penas in cruce, I endure penas in cruce\n\nAnd luo I purge or delete. As luo tenebras luce, I purge tenebras. Or delete with light. I.e., through light.\n\nThis is to luxuriare. And it is properly verue cu\u0113. Arietum. They behave like rams in the act of love. That is, they come together out of love or are driven by the desire to come together. Arietes are commonly called rams, that is, in their desire to come together.\n\nTranslate: And this verse is explained as follows. And this word \"arietare\" is derived from the verb \"salire.\" It is a neuter and absolute verb. \"Salire\" is also what is commonly called \"arietare,\" that is, when an animal salts. And it applies to irrational animals. It is an active verb. No one salts a cow or heifer, but only a ram or a bull.\n\nLustrum. This author teaches that this lustrum has three sigils. For a lustrum is a space of five years. Six lustra have already been completed.\n\nAnd a lustrum is a cave inhabited by beasts (Anglo-Saxon: \"a denne\"). Whence Auvianus. But a bear is born in its lustra, that is, in its caves.\n\nGo around the lustrum, that is, circumnavigate. Lustrum. That is, purification. Lupanar meretricorum. Et dicitur a lustro. As \"to purge, go around, encircle, light, keep.\" and the like.\n\nLustra are five-year periods, that is, obscure hiding places or cubicles for animals. Lustra is a circuit, and it is a purgation and a brothel.\n\nThe author here teaches that lustra has two meanings. Na is the same as purgare and circuire, as the passage above.\n\nLustra purgando aliquid, ego lustro circueo, that is, while I go around, I purge something.\n\nThe author puts an equivocation in this word lutu. Lutum, whose first letter is corrected, is the same as cenum, that is, filth (in English, cley). But lutum, whose first letter is produced, is the accusative case of this word lutus here. It is a certain yellow or red mud that, as they say, scarlatina tinges and derives from luo. is.\n\nI say that lutum, whose first letter is corrected, is the same as cenum, that is, filth. I. I say that luteus is the color.\nII. This author teaches that the two names luteus (whose first letter is long) and luteus (whose first letter is short) are derived from the aforementioned names. He uses luteus instead of color. And luteus is also akin to rubeus or croceus. The first syllable in luteus is lu.\nIII. And from this luteus, luteus (whose first letter is long) is derived from ceno. Luteus is also lutosus, sordid, full of mud.\nIV. Translate. Luteus (whose first letter is long) and luteus are strengthened to mean the same thing, that is, the meaning or significance of luto (instead of ceno).\nV. Note here other verses. He puts a distinction between the names (Luteus is red. Luteus is also sordid. Flos rubor is lutus. Wet earth is lutum).\nVI. Once that chapter or that part is concluded, the author intends to treat of equivocations. Here he begins to throw great stones at enemies (which he also calls ingenuity, that is, agile or Gallic or yngyne).\nVII. Item, Machina is what is called a rotating machine. Upon which blessed Catherine was placed. Et machina forma. Una machina mudia. Ite machina potest dicir qualsevol cosa ingeniosament concebida. Construe. Machina res pugni, id est forma et machina queuis, quamvis subtilitas ingenij sensus humani fecerit.\n\nAutor ponit equivocacion en esta diccion: hec macula. Macula tabes, id est, una mancha (en ingles, una mancha) suficiente para cubrirla con un sencillo tegumento de linos. Macula foramen retis. Idem Retia cum potu mantenerse distinta de las manchas.\n\nHic autor ense\u00f1a que las manos tienen mas significados. Nam manus id est gratia. Ut omnia contingebant illis in manu, id est, en su gracia. Et manus vindicta. Cum sit nemo qui de manu tua pueda escapar, id est, de tu venganza. Et manus cetus armatorum, id est, sociedad. Unde Lucanus. Hec manus oceanos domuit post terga reliquit. Hec manus hic cetus. The text appears to be in Latin with some English interjections. I will translate it into modern English while preserving the original content as much as possible.\n\nManus est sociatas armatorum. Et manus est quod potestas. There is a hand in it. In tuas manus, Domine commendo spe meam. That is, in tuas potestates. Et similiter Ovidius. Nescis longas regibus esse manus?\n\nA hand is a society of armed men. And a hand is what power is. There, in your hands, Lord, I commit my hope. That is, in your power. And similarly, Ovid. Do you not know that hands are long for kings?\n\nManus enim, quoddam membruum corporis humani, illud id est quo ori cibum ministramus, facimus et dispensamus, omnia damus et aptamus et accipimus. (Anglice, a hand.)\n\nA hand is an organ of the human body, that is, the one by which we bring food to the mouth, make and distribute, give and prepare, and receive. (English, a hand.)\n\nManus et exercitus (Anglice, an ostium ominum) et tuum derivatur manus, quia manet in bello et non fugit. Sed manus pro membro darium, quod est munio munis, i.e., defendit corpus. Sed pro gratia dr\u0113, quod est bonlatine, Scdm Huguitione manus dicitur de hoc munus muneris.\n\nA hand and an army (English, an entrance for all) and your hand, the hand derives from man, because it remains in war and does not flee. But a hand is a defense for the body, a gift and a grace, which is called the gift and the service of Huguion.\n\nManus est gratia et vindicta et cetus et potestas, quod vocamus in arma contra hostes. Munio nisi, niui, ire, es, mansi, ere, vel manis grece, quod est bonlatine, sit etus origo. Sit manus.\n\nA hand is grace and vengeance and the crowd and power, which we call to arms against enemies. Munio nisi, niui, ire, es, mansi, ere, vel manis grece, quod est bonlatine, sit etus origo. Be the hand.\n\nHic autor docet quod hec manica habet duas sigtotones.\n\nThis author teaches that this glove has two sigils. The text is in Latin and does not contain any unreadable or meaningless content. It appears to be a passage from a Latin text discussing the meaning of the word \"manipulus.\" Here is the cleaned text:\n\nThe manica is the iron chain by which the hands are bound there. For the bound feet, the nobles have them in their manicles. And the manica is that part of the clothing which governs the arm and reaches to the hands. For the manica that is broken, my hand has often been drawn back, in English, a sleeve. A coste. You say, therefore, that manicas are manacles for the hands, and manicas are vestments, parts of clothing, which cover the arms.\n\nThis author teaches equivocation in this name, maniplus, which is maniplus, through syncope, and also for metrical reasons. Manipulus is as large as a sheaf or a bushel, what the hand can carry. And in this meaning, it is put together from hec manus, nui, and plico, which signifies plicat in manu.\n\nAnd manipulus is a ferrous claw with which one fights in a duel, in English, a mace, and it is similar to or composed of hands and plico.\n\nAnd manipulus is a client bellator. But then manipulus is put on the hands, and this pilum pili. And there are pilum arma with which romaui pugnabat. Manipulus is a part of a garment. Since many manipuli make a garment, and manipulus is also a iron key with which one fights, and a manipulus is a client armed with a shield and spear.\n\nEst merges (Old English: a sheaf). This author repeats that the word manipulus, which is derived from manus (hand) and plico (fold), has a different meaning and derivation for each of its uses. He says manipulus is a sheaf, a part of a harvest. So called because many hands fold it.\n\nAnd manipulus is ferrous, an iron key. But the origin of its derivation does not change, for it is still derived from manus and plico. But the meaning of the derivation changes when it is repeated on the left side, that is, it is repeated on the left side of the hands. in leuo latere, that is, on the left side, so that he can receive it when necessary. For a man is called a manipulus for this reason, or because he lets go with his hand, that is, a missile in war.\n\nThe author puts equivocation in this word \"mena\" here, for it signifies two things. For \"mena\" is that which is called a fish (Anglicely, a pen or a menuv), and so it is called \"mena\" in Greek, because it increases and decreases monthly, that is, the moon.\n\nMena was the name of someone who was called this. (Who was also called Vulteus. And it is clear that he was a binomius, that is, having two names, two natures.)\n\nConstruct. I say that it is a fish. And I say that \"mena\" is the Vulteus nature. This \"mena\" is the fish. This \"mena\" is for its own name.\n\nThe author teaches here that merges has two signtiones. First, indeed, it is that bird which is aquatic and frequently dives into the ice, gelima. And merges is the same as garba (which is called gelima or ice bound to the knee and tied with the hand). For it is tied with the hand placed on the knee. \"And the merchant brings this. A merchant is bound and thrown into the earth, that is, cast from the hand to the ground. Garba. This merchant is called a Mergus, or a fork with which he is borne to the chariot (Anglicely, a pitchfork. Mergus.). \u00b6 Note that the merchant is as much for the grain as they want. The merchantess is seized in the penultimate [corrected from Gto\u0304 to Go\u0304] go. An error in Greek occurred. It says, \"Merga / Merges is called mergetis, the grain is called vocatur.\" \u00b6 Here this Mergus is found, with the same name as the one who brings it. And this Mergus is a bird, or a vessel (a bucket) from which it draws water at the fountain. Unless it is a Mergus genitivus. Merges gives it to you as grain. The fork is called situla, known as suitable for merging. Merges merges himself or is like it, as you will know truly. And it is given to the sea as grain, noted in the Mergine. \u00b6 The author here sets a distinction between this thousand and that thousand, which he calls milia, and the thousand dr\u0304 from mille. Or dr\u0304 grains of salt. \u00b6 But milia are those weights. One Horatius says, \"If four hundred sixty-seven thousands are lacking\".\" Et milia sunt miliaria apud gallicos leuce apud grecos stadia dicuntur. Et quod milia sunt eadeam quae miliaria, per ouidiu de remedijs. Nec quot transieris quam tibi. quaeres supersunt milia, id est, miliaria.\n\nMilia est nomen numerale. Draco de mille. Declinatur pluraliter. Hec milia, milium. Hoc milia. O milia. A milibus. Neutri generis.\n\nTamen iuxta et intra cum masculino, feminino et neutro, Ut milia viri, milia mulieres, milia animalia.\n\nNota quod mille scribetur per duos l.\n\nAutor hic equivocat in hoc novo mito. Est differentia inter mitos (cuius prius corrumpitur et mitos, cuius prius producitur). Na mitos grece prima corrumpeta est filum latine. Unum examinatum quod est vestis sacerdotalis. Sed mitos prima produceta est fabula et est grecum. Vel dr hic mitus, latine unum, fabula iocosa et relatu dulcis. Vel mitus componitur cum logos, id est sermo. Dr mitologia, id est sermo fabulosus. Item mitos, in Greek (previously called dr\u0304 etia\u0304), is translated to Latin as \"mythos\" and means good story. And it comes from the word calamity. Mythos is a genre of electuaries (if you know another name for storax) and is also called good story. Mythos is put together with a city when there is plurality. And the man who tells the myth is called a polymathe, since he has many colors.\n\nConstruct. Mythos is believed to be a thread. Or mythos is a fable. Exit comes from mythos (whose beginning is corrected). From mythos comes mythology (whose beginning is produced). But beware, reader. Be careful lest calamity deceives you. For mythos in Greek is translated to \"mythos\" in Latin, and hence calamity, the polymathe's garment.\n\nItem note that here and here calamity is called scriptor. And you are composed of calor asis, which is ponus is. And mythos is put into the encaustic reed.\n\nHere the author teaches that this mode is called quadruple. Mode one is maneries, as in Serua maneriem. There is a mode in things and so on. It is the verses of Horatius.\n\nAnd mode is a measure. As this modius. The text appears to be in Latin with some English translations. I will translate it into modern English and remove unnecessary formatting.\n\ndic et cohin modium vigintiduos sextarios. Et modus, id est terminus vel finis. Noli modum egredi ronis, id est finem vel terminum rationis. Et modus, id est metrum. Unus Boethius de conson. In primo: Flebilis heu mestos cogor intromodos, id est tristia metra et dolorosa.\n\nThis author teaches that the word \"molaris\" has two meanings. For \"molaris\" is a large stone according to the measure of a millstone (English: a mylestone), and \"molaris\" is a dense maxillary stone. Or, another meaning: A dense maxillary stone is to be called \"molaris.\" O tu lector, dic molares esse magnos lapides et dic molares esse dentes, id est maxillares. Et sunt maxillares dentia qui sint in maxilla a retro. Hec maxilla mometu.\n\nThis author says that this name \"momentum\" has three significations. For \"momentum\" is motion. Unus Persius: Memento temperexits and so on. And momentum is a part of an hour (English: a stand or a while), and there, no est vestrum nosce momenta quae pater posuit quadraginta momenta in hora. Et momentum est pondus, dimidia uncia. (Isidorus says) Et de momento movetur us.\nThis author teaches that this coin signifies two things. First, it is a numisma, that is, money, and drachma from moneta, lest there be fraud in the metal or weight. As here, Henrici leta noce mens absque moneta.\nMoneta is called Iuno, the goddess, lest the Romans read it inanime.\nThis coin is called numenis and numetuum.\nThis numen is written or cyrographic, by which one is obligated to another in debt or any condition (Ang. an indenture).\nBut numetuum is a sepulcrum mortuorum. lest the minds of the living be reminded of the dead.\nAlso, numen and monumenta have this in common, that they remind us of the past and bring it back to memory. And also, judgments of love, for example, are left to us in signa and are called monumenta. Et drachma est moneo es.\nThis author teaches that mudus has three sigilla. Mundus is taken from the superior and nobler part of the world. It is called so because it is made up of the firmament, primarily for its excellent modifications and that which consists of the four elements in a spherical form. And it is said thus: for as long as it is in motion, the world is called by that name.\n\nThe name mundus is given to those who love the world. One. The world itself was made. And man knew it. The world was placed first. This world is designated as Insecudo, a place for lovers of the world. And they are called mudus, for it is always in motion.\n\nConstruct: Mundus is the firmament. That is, it is very worldly and pure. And the mudus minor is man. And mudus is the machine of this mudus.\n\nThe author teaches here that the verb miror, when it is separated, I marvel at each thing. Co. This verb miror signifies the four things: in a mirror, I look, and so on.\n\nThe author teaches here that misceo is. Mis to me. Cere. Mixtum thou. It is the same as when one brings diverse things together through mixture (English: to mingle).\n\nAnd miscere, that is, to mingle or to mix, is from Theodolus. He drank with them while mixing the cups of death. I. miscedo.i. propinado vel pondo. (I mix. I prepare or pour out various things. I mix wine or drink.)\nII. costo. Ego tuco misco in unum. (I spend. I collect various things. I mix.)\nIII. misco.i. propino vinum. (I mix. I serve wine.)\nIV. misco.i. est neutrum. (Misco is neuter. It has another meaning in the active voice.)\nV. Author says moror aris. (The author says moror is like appreciating or praising.)\nVI. Et moror ponitur active.i. transitivum. (And moror is passive.i. active.transitive.)\nVII. Moror ponitur aliqquid absolute. (Moror is something absolute. It means to stay or make a delay.)\nVIII. Morari aliqquid est impedire. (Morari is something that impedes. Alanus in anticlaudianus. He does not give out riches often, lest they excite the spirits or the majesty's honor. He bends the laws and the rights, and he impedes.)\nIX. Moror in passiva sigto. (I am delayed or impeded in passive state by you.)\nX. Construo. Ego apprecio.i. laudo moror. (I construct. I appreciate. I praise moror. And I moror here. I remain or stay here. And I moror. I detain or delay or impede these. And I moror by you. And so, moror (I impede you) is active and transitive. And I say moror hic. It is neuter.absolute.)\nXI. Et sic coe verbum. (And so it is the word.) I. qndico. I mourn with him. I mourn for them. & I mourn from you.\nmusso. This teaches that to mussare is to murmur. Galterus in Alexandreide, the whole cohort, i.e., murmurs. And indeed, when in doubt. Virgil Stat pes oe mutu. They murmur and iiuence murmurs. They murmur, i.e., doubt.\nCo.\n\nII. Here the Author teaches that this adverb is used very little. Something is the same as not we here. Iohannem citatu coram nobis quia minime copere curavit denunciare contumace. Not at all. I. not at all. Nor is it a small matter, as he ate not at all this day.\nEostre. Not at all is it a sign that not. quod pro et mime significat parum. For it is what is called parum.\n\nIII. [Finished chapter on letter M. Here begins chapter on letter N. And first, he puts an equivocation in this name, hic, hec, hoc, nequaquam]\n\nThe Author says that nequicia is a sin or wickedness. Ut Iste accusatur nequicie qua commitit.\n\nNequicia. i.e., luxuria.\n\nII. Here the Author teaches that Nepos had two signs. The first, my cognatus meus. i.e., filius filiorum meorum. \"And Tucdrus is called a nephew, as if born after. The nephew, if a nebulous one, or a glutton. And Tucdrus, the nephew, is from this one, nepa, nepe. (The serpent's kind dies in childbirth.) And the nepa is like a dying one giving birth. Another, a viper, giving birth. Un. Concepta mortua parit equam viperam sorte.\n\nTranslate: I call him a nephew by relation. My nephew. And I call him a nephew by nebulousness. This nephew, {for} nebulonis, is from this one, hec nepa. And he, {for} cognatus. Comes from the born.\n\nThis says that the name Nisus has three significations. First, a bird. Another, an asparagus.\n\nNisus, a name. In a hymn, let us sing sweetly, Nisibus, the attempts. Nisibus, the attempts.\n\nNisus was {once} a private name of a certain king who imitated the interpreter of his fables. But this Nisus, {for} his own name, and {for} the bird, declines here as Nisus, not otherwise. Second, Nisus, {for} his attempt or endeavor. Declines here as Nisus, his own. Fourth. And this is what the king says, Nisus is a bird {if} you please.\" note: this text teaches you the meaning of the term. It has multiple significations. Note. i.e. information. And Note. i.e. sign. These signs are called notes by singers, and they use these signs to indicate how to sing. And note. i.e. letter. Note. i.e. error or flaw. As this one has a flaw on his face. i.e. spot. Note. i.e. title of praise or dignity. As this one is notable. Or note. i.e. title as written in books of singers or sung ones. Note. i.e. distinction. And note. i.e. sign, as I previously said. And note is a flaw.\n\nNote is information. And note is sign. And note is letter. And note is flaw.\n\nNote note. And so on.\n\nI do not fully believe this about this book. Or its sense is the same as before. Or it is defective in meter, or the note there produces a previous syllable. And it should be construed thus: Note is title. Note is distinction. Note is flaw or obloquy.\n\nHe equivocates in this word \"notus\" as \"are.\" Et frequentatio nosco cis. Formatus ab ultimo suo supino. Sc notu. U in o. Fit notus tas. Et quamuis notu tu, tu producis hanc syllabam no. Tn\u0304 notos as. Ea\u0304 corripit per.\n\nEt notare, i.e. notificare. Ut notabo tibi hanc rem.\n\nEt notare, i.e. scribere.\n\nEt notare, i.e. reprehendere. Et idem est quod demonstrare, significare, designare, frequenter noscere. Sm Hugis.\n\nAutor ponit hic equivocatione in istoc noxi, quod idem est quod culpa. Unus noxus a. Um, i.e. noxius, culpabilis, malus.\n\nNoxa i. nocentum. Hoc fecit mihi noxam, i.e. nocentum.\n\nNoxa est quidam morbus. Hoc genus gerenoxa, i.e. infirmitas cerebro. Et quidem dicunt quod est epilepsia. Et dr\u0113 de hyera, quod est sacer quasisacra noxa, i.e. sacer morbus. Quia est in sacra pertinax, i.e. in corpore. In capite.\n\nNoxa, i.e. epyaltes, vel epyalta, i.e. supra premis. Sed vere vanitas est (the nyght mare).\n\nDicit hic quod nudus a. Um habet tres significationes. Na\u0304 nudus, i.e. pauper. Iuuenalis. Inquisitores agerent cu\u0304 remige nudo, i.e. pauper.\n\nEt nudus. expertes vestibus - those without clothes. A Catholic Infant was naked &c. Nudus - I am naked & inexperienced. And a virgin, a girl, walks with naked, uncombed, unadorned hair.\n\nThis man here says that this name here, Verus, has four significations. The number. I, Virgil, hold numbers and meters.\n\nAnd the number, the modulus, the rhythm in music through art and thesis, through depression and elevation.\n\nAnd number is distinction. Boethius. He who binds numbers, separates them. And number is a heel, a foot. Ovid. Or he plays with dice, or he bathes ebony ones, made of ebony.\n\nThis expression can be taken in various ways. Firstly, it is a causal conjunction. It also prohibits something for some. So that you do not speak evil. And it separates. \"puts it definitively and swears that I order and summon you not to do this. And someone else is put on trial interrogatively, as this. It is not that there is an evil one who persistently harms me. He confirms it. I want this pact not to be violated. And not even this either. No one. Nor does my Sarmatian cloak cover my bones alone. And someone is put on trial for this, and not for that. Nor does he usually do what is not. Claudianus, on the rapture of the serpent. He cannot dissolve firm laws of peace. Construct this. These words do not cause a. there is a causal conjunction or it is put in the interrogative. And he does not permit. It is an adverb of prohibition or it is put in the prohibitive orative. And he does not dissuade. There is a disjunctive or definite conjunction. Or he swears that I swear, put in the orative. I put it in the interrogative, put in the interrogative or interrogative. And you do not corrupt and produce it in others. There it is. It is not that the good one harms himself.\" Materia quid fit impius ovis amans. Et ne confirmat, id est ponitur in orbe confirmatio, etiamne est significatus neque Et ne, id est, nedum. Quinnimmo in illa parte finita, ubi autor tractavit de equivocis incipientibus ab o. lettera, primo agitatio huisdictionis hoc est: quod hoc oda de. Hoc est, oda est cantus et pater, quid est unus Horatii libri intitulatus in odis, id est cantibus.\n\nItem odas, id est via, quasi via ex transverso ducta, hoc probat per hoc nomen. Quod copitur a metha, quod est trans et odas, quod est via ex transverso ducta. Et est methodus compendiosa via directio per quam vitatur viae obliquitas (ang. a pathe). Unum dialecticum est methodus. Quidem sola enim dialectica probabiliter disputat de principiis huius. Et est methodus didacticus generis.\n\nItem odisses probavit quod odas sit via. Et est odisses liber factus de erroribus vulgis. In via postquam reversus est de Troia capta. Erarut after ten years and many tribulations. Then he came to his homeland. There was written one book about the error of Ulysses. It was called Odyssey. In it contained one ode, the first of which were praises of the god Odysseus. And a synod approved that it was an ode, for a synod was a gathering of synod, ode, or congregation of presbyters. And especially the elderly man praised and honored the god. And it was a woman's generation. She corrected the penultimate one. What did she say? Sepius returned to the synod without a knot.\n\nThis word ode is equivocal, meaning horse, voice, way, and praise of men. Hence, ode derives from ode, that is, a way of traveling and a straight path. Odyssey, that is, a book containing odes. And Ulysses, the synod, that is, the congregation of clerics.\n\nHere the author teaches that this name of the office has three signs. It is not the same as the introitus missae. Unus: Salue sancta parens, draco officii virginis. Et officium, that is, beneficium or benefactum. \"And this letter is superior to the document. Furthermore, there is an office or ministry. One is not bound by office to perform sacred duties. And this office is not harmful to anyone, it does not harm.\nThis author teaches that there are two occasions. The first is a case or chance. In front, a shaven head after this occasion is bald. And the occasion is that which asks whether it wants to withdraw from a friend.\nMoreover, this occasion is also a faculty, abundance, power, condition, time, place.\nThis author teaches that Olympus has two significations. First, it is a mountain of great height in Greece. Ovid called it Mount Olympus. Tuccar, the all-powerful father, broke it long ago and established a house, the underworld, beneath it, a place ablaze with divine light and in love of God.\nHere is an equivocation in this word 'hortus'. And there is a difference between the author of this.\" \"Although some good authors wanted to write about the birth [of something], not with this author, in what way or manner soever. Therefore, I do not estimate these verses to be composed by the author himself, but inserted by someone else. Whatever it is. But there was always something blooming there. And there was no fruit lacking. This little sprout is called an ortulus, not a Ovidius. The ortulus bears small, gentle fruit, and from this ortulus comes the ortulanus. This ortulanus is not called a gardener [in Latin], but [in English] a tore or a rydyng rope. Construe: O reader, say that a cilium is a smallest os, a parvus os. And say that an oculus is a plaything, a chord. Wherever or in what a girl carries herself, according to custom or habit.\" The author teaches that a vacuous and subtle man is the orator. He instructs that one orates, that is, is caused to orate and act as a cause before a judge, or is placated (to plead). One orates, that is, supplicates. A maximianus is the orator, known as a clarus orator orator-causator. And I orate that it is not clear what it is to supplicate. This oration derives from me, the speaker. I am the cause and placito, and I am the same one who supplicates. The two things, orator and that oration, do not derive from the word ora oras. The author teaches that this oracle contains three signs. The oracle is a place where speech is given and received, and thus is a temple. The oracle is also a mystic sleep or dream. Oracles are divine things. This text appears to be in Latin with some irregular characters. I will first translate it to modern Latin and then to English. I will also correct some errors based on the context.\n\nInput Text: \"quoqueque pro et. et oracula sunt templica in quibus dant et accipiunt oracula. et dicas oracula esse somnia.\n[hic poni]t equatio in ista dictione hoc hora re. et potest esse di primo horas invenit.\nEt hoc orariu rij. lymbus quid apponitur ore. i. mergini. vel extremitati alicuius vestimenti causa ornatus. (anglice a seme)\nConstrue mudus habet oras. i. provincias vel regiones vel fines. Noctis hm horas. Et clamys.i. mantellus habet oras. id e. limbos vel extremitates.\nEt nota alios versus. Aspirans horam tempus tibi significabit. Si non aspiras lymbus dabit et regionem.\nAutor docet hic quod hoc verbum obeo is. habet quattuor signtiones, nam obire i. obuiare. et tuum contrarium conponitur de ob. qd est contra. et eo is ire quasi contra ire.\nEt obire est alloqui. Et obire i. mori. ut bonorum hominum. Et obire i. circuire vel circumire. et tuum circu quod e. circu. et e.\nAutor ponit differentiam inter oblitus a.\"\n\nCleaned Text: \"quoqueque pro et. Et in quibusdam locis dant et accipiunt oracula. Dicas, oracula sunt somnia.\n[Hic poni]st equatio in hoc verbo hora re. Potest dius primus invenire horas.\nHoc orarium rij. Lymbus quid apponitur ore, id est mergini vel extremitatis alicuius vestimenti causa ornatus. (Anglice a seme)\nMudus habet oras, id est provincias vel regiones vel fines. Noctis horas. Et clamys, id est mantellus, habet oras, id est limbos vel extremitates.\nAspirans horam, tempus tibi significat. Si non aspiras, lymbus dabit et regionem.\nHic autor docet quod hoc verbum obeo is, habet quattuor significationes. Obire, i.e., obuiare. Et tuum contrarium conponitur de ob. Quod est contra. Et eo is iri quam contra iri.\nObire est alloqui. Obire, i.e., mori. Ut bonorum hominum. Obire, i.e., circumire vel circumire. Et tuum circu quod est circu. Et e.\"\n\nEnglish Translation: \"Everywhere and in certain places they give and receive oracles. You say, oracles are dreams.\n[This word] sets an equation in the word hour re. The god can be the first to find hours.\nThis hourly boundary, the lymph that is put on the mouth, that is, the mergine or the extremity of any garment as an ornament. (Anglice a seme)\nMud has boundaries, that is, provinces, regions, or limits. The night's hours. And the cloak, that is, the mantle, has boundaries, that is, limits or extremities.\nAspiring for the hour, time signifies it to you. If you do not aspire, the lymph will give and the region.\nThis author teaches that this word obeo is, has four meanings. To be present, i.e., to be present. And your opposite is composed of ob. What is against it. And go to it as if against it.\nTo be present is to speak. To be present, i.e., to die. Like good men. To be present, i.e., to surround or encircle. And your encircling is what is encircled. And e.\" media corrupted. And forgotten a.u. produced. Forgotten (whose media is corrupted) is the same as infected or stained. Or defiled (Anglicism: dyed) and is the participle of the past tense. You forget or are forgotten. ere. forgotten you. & composed of linen linis\nBut forgotten (whose media is produced) and is the participle descending from the deponent verb obluiscor. eris. I have forgotten. forgetting.\nAnd this author says that this verb occurro is is. ere. I have two significations. Nam occurrere means to come to mind for someone. As No\u0304 occurs to me because I have thought about it.\nAnd occurrere also\nThis author teaches by the figure of speech in this verb occupo: as occupo has these significations. Nam occupare means to bind. Ut occupat ora loqui: he binds.\nAnd the same is true for tenere. As he occupies my place: he holds.\nAnd occupare also means to impede. As I am so occupied with secular business that I cannot attend to literary studies. This text appears to be in Latin, and it seems to be a fragment of a Latin text with some errors and abbreviations. I will attempt to clean and translate it to modern English as faithfully as possible.\n\noccupatus. I am occupied. Here the author teaches that one should fear. He, the man, shuddered. His head recoiled. I. fear or dread. And shudder. When one is red or blushing. There, he holds swords, red or burning.\n\nItem, one should shudder. I. when Horrentes, the fair-haired one, laughed at the thorny bushes. I. the thorny bushes shuddered.\n\nAnd one should shudder. I. when I am alone in the darkness.\n\nAliquis metuens te, horret. I. am afraid of you, he shudders. & aliquis asper horret. & aliquis horrens horret. Et conjugat sic. horreo res, rui, horrere, caret supino. & est neutro.\n\nHere the author teaches how this letter O is put, you say O, or another is a sign of pain. As \"O wretched one, truly, to you no good things remain.\"\n\nIte, o, is put exclamatively. As there. O, he who perpetually governs with mild reason.\n\nAliquid est signum stuporis. As there. O admirable commerce:\n\nIte, aliquid est signum indignationis. & hoc yronice) as such. O quam laudabilis eloquit. Optatus est Lucanus. Utina summi curuet curia malorum. Vel utina essem talis qualis fuit ille. Aliqquam est signum timoris. Ut ibi. Quam timet ipse mori. Hic. Male vicinus vocat, id est vocat vocatiue. Au. do quod hoc adversive sigit tempus praesens. Unus virgilius iam seras posuit satis vivida fores. Olim peteritu ut ibi. Magnanimus Troia bellauit Achilles. Aliqquam futurum tempus. Ut ibimus olim.\n\nMilo transposituet tria tempora, scilicet praesentia, praeterita, et futura. Hic in primordiali vel priori usu ponitur equivocatio: hoc nomine hec palma me. Et in secundo usu ponitur differentia inter palma et victoria.\n\nPrimo dicit quod palma est manus extensa, cui contrarius est pugnus (angl. the palm of the hand) et pugnus quidem manus est clausa. Unus Ovidius. Illa manus labitur patriis et matribus dat oscula palmas. Unam hec palula levem. The palm extends far, like the size of a palm. A palm is an instrument with three or four or more branches, because it has extended branches like a palm. Here, the palm is a tree. (a palm tree)\nFrom Virgil. Palms or great olive trees are covered in victory's cloak and so on. The palm signifies praise of war. Victory signifies the end of war.\nHere, Palpo touches the onyx. First, the blind one Ceccus touches it. And Ceccus touches it. This is one of the eyelids, a small sinus of the eyes.\nAnd Palpo is an adulator. Persius. He has power over himself. He is called Palpo, the adulator.\nConstruct. The palm signifies sight. These two Sigs have the power to see and the adulator flatters and smooths the palm.\nThe author teaches here that this planet. It has two significations. First, it is a loose garment around the waist, and it smooths over errors of the lips, wandering as it is.\nAnd the planet is a wandering star. One may call it the seven planets. Sun, moon. Mercurius, Mars, Jupiter, Venus, Saturnus. These are the planets, which do not err in their own motions. But they cause us to err concerning their motions. And note that a planet is a noble vestment. A planet is a wandering star. That is, it wanders or introduces error.\n\nPlanet is a noble part. And planet is a star that wanders.\n\nThis author teaches that this plant has two signs. The first is the part that is under the foot, the flat part that is broad and wide. Whence Statius, about Achilles, says, \"He struck the tessellated floor with his foot.\"\n\nAnd plant can be called anything that grows in a garden.\n\nPart is put in various ways. It is the part that informs something else, such as color or texture, which informs the bread.\n\nAnd part is that which adorns some thing. As the foot is a part of the body, which sets up and sustains the body, so part is that which adorns some thing. The text appears to be in Latin with some irregularities. I will do my best to clean and translate it to modern English while staying faithful to the original content.\n\nvt vestis partem corporis et ornat corporem. Et pars subiecta est, sicut alia quae est pars generis, subjicitur generi. Un leo est sub animali. Et lapis est sub substantia.\nIte est partem progressivam. Vel butyru est partem lactis, quae progredit a lacte.\nConstruere. Color informans. Sc pannum est partem panis. Et pes statuas est subsistens vel sustentans. Sc corpus est partem corporis. Et vestis ornans corporis est partem adornativa corporis. Et leo, hoc est talis species, est partem subiecta, hoc est subjeta generi, si est aeuale. Et butyrum est partem progressiva lactis, hoc est progredies de lacte.\n\nAutor hic ponit quod hoc nomen parens significat equivocally patre et matri, ita quod mater est pars generis et pater est pars generis. Et tamen licet pater dicat parere, non ideo parit. Sed quia dat causam matri ut pariat puerum. Pater est pars generis pueri.\n\nConstruere. Hoc nomen parens est communis patri simul et matri, hoc est genitrici. Et est pars nostra, quia parit, hoc est potest parere. This text appears to be written in Latin, and it seems to be a fragment of an ancient text discussing the concept of a father. Here is the cleaned text:\n\nsed quod est causa partus pueri, hic et haec parens entis corripit primam.\nThis author teaches that a father receives in various ways. For some, a father is one who lives such a life. Therefore, he is rightly called a father of gods or fathers, or abbot. A father is a natural father in the carnal sense, just as he generates sons and is their father.\n\nFor some, a father is advanced in years. An old man is often called father.\n\nFor some, a father is in doctrine. Like a teacher or guardian of the church, he is a spiritual father. He generates his sons in good and holy morals and in an honest life, just as a natural father does in the flesh.\n\nCreation is called father by the Greeks. For it created the eggs.\n\nNote: In these verses, the same figure of speech is used as in this verse. Life, nature, father, and so on. But it is more clearly declared in these verses.\n\nThis author teaches through the equivocation of this word \"hic,\" meaning here and this, a comb or something similar. Horace and Priscianus and other authors say this in their Doctrinale.\n\nThis teaches that the author uses the word \"hic\" ambiguously, meaning here and this, like a comb or something similar. Horace and Priscianus and other authors say this in their Doctrinale. En this gives it. But here the shell gives a comb and liver both. Translate. A comb is seen in this inscribed {for} an actor's use and for metrical purposes. Therefore, he placed it materially, and the weaver has a comb. And the lyre-player has a comb. And this comb is a pubescent boy. It is a fish. And the order of the chorus is a chorus.\nAuthor states that here Pelignus had two sigons. Pelignus was a people from which Ovid was born. Tucius was born from Peliga. And Pelex was the one who holds the woman before marriage from someone. And afterwards, the woman is driven out of the house by the husband. And there was a quarrel between the people and Peliga. Or the people were called Pelignians from Peliga.\nAuthor teaches here that the Penates have plural meanings.\nNam Penates. That is, the household gods. Whence Statius mentions the Penates being purified.\nAnd Penates. That is, the private gods. In which case,\nAnd they call Penates as if they were near us, as in ancient times, whoever had a god {for} himself was called Penates.\nAuthor teaches here that Perseus has two meanings. Primo perniciosus. cruel. derideas de perneco, penultima corriga in gto. Et pernix, velox. derideas de pernitor, eris penultima producida. Et hoc est quod autor dicit in lutera, declinat hic hec hoc pernix, icis, penultima producida, veloci.\n\nSed melius dicit Eberardus in suo greco. et Luculecius et clarius declarat tractas de pernix. Dicit quod pernix icis, penultima producida, idem est quod velox. Et drue de nitor eris. Sed perniciosis, penultima cor, idem est quam peruersus a um. Et drue de pernico cas.\n\nCuiusmodi sunt versus isti? Pernix pro velox casus producit ubiquo. Pernitor quoque caput illius dicitur esse. Si brevi casus tuus est nota perditionis. Ast eius ceptum drue perneco verbum.\n\nAuthor here puts that this name periculus can be derived from diverse words. & thus it has diverse meaning in its derivation. The text reads: \"Nam pericula potest deriver from experior iris, when composed of ex and pario. Peripuum est idem quod experimentum, for neuter gender, i.e. proof. Item periculum potest deriver from pereo. Periculum vel perij, perire (Anglicely to perish or to spille), and tucidem is the same as periculum in coi significato. Tucidum deriver from perio peris periui. Perire, i.e. docere, instructe, or probare, when not in use. Huius Hugui, sed peritus mediacae productae. Participium illius remanet in vsu, i.e. doctus, i.e. instructus. Unum. Non tendit peritum qui vult audire peritum. Inde hoc peritia. E.i. scientia.\n\nConstructed thusly, Pericula dicta a pario, i.e. from experio: (quod compositur de ex & pario), are experiments. And Pericula dicta, i.e. derivered from pereo, is pericula, i.e. periui, discrimina, and tucidum is taken in vsu significatione.\"\n\nCleaned text: Pericula can be derived from experior iris when composed of ex and pario. Peripuum is the same as experimentum for neuter gender, i.e. proof. Periculum can be derived from pereo. Periculum or perij, perire (Anglicely to perish or to spille), and tucidem are the same as periculum in coi significato. Tucidum is derived from perio peris periui. Perire, i.e. docere, instructe, or probare, when not in use. Huius Hugui's mediacae productae remain in vsu, i.e. doctus, i.e. instructus. One. A peritus does not tend to listen to another peritus. Therefore, this is peritia. E.i. scientia.\n\nConstructed thusly, Pericula derived from pario, i.e. experio: (quod compositur de ex & pario), are experiments. And Pericula, i.e. derived from pereo, are pericula, i.e. periui, discrimina, and tucidum is taken in vsu significatione. This text appears to be written in Old English or Latin, with some errors and irregularities. I will attempt to clean and translate it to modern English as faithfully as possible.\n\nThe text reads: \"Et pr\u00e6s est sponsor. i.e. fideiussor. & h\u00e6c signio tracta est a priori. Quod divites solent esse fideiussores. Id est. sponsores et ebisides. Et pr\u00e6s. i. media vel mediator. Unquidam pr\u00e6s. pr\u00e6dis divus mediator & obsessus. Et copitur cu\u012b inter. & dr hic et h\u00e6c interpres. Qui diversa genera lingua{rum} novit. Et quae una lingua exponit per alia. Vel quae una lingua transultit libros Aristotelis de greco in latina. Similiter Hieronymus, qui transultit totam bibliam de hebreo in latinum. Etiam septuaginta interpretes.\n\nAutor hic docet quod hoc nomen presul presulis duas significationes. Et sic utraque illarum significationem eius derivatio variat vel diversificatur. Quia presul idem est quod epulus et tuum copulatur sine derivatis de pr\u00e6. Et hi salii saliorum. Et fuere salii sacerdotis Martis. Sic dictis aliendo sacrificabant. Et ille qui praefuit illis in ministerio & officio illa significationem derivat de pr\u00e6. Ipsum pr\u00e6stabat ceteris existentibus in solo suo. i.e. in terra sua.\n\nConstrue\"\n\nTranslation: \"And pr\u00e6s is a sponsor. That is, a guarantor. And this matter was treated before. For the rich are accustomed to be guarantors. That is, sponsors and sureties. And pr\u00e6s is a mediator or intermediary. Some pr\u00e6s is a divine mediator and an obsessor. And it is put between them. And he, who knows various kinds of languages, and one language explains another, or one language translates the works of Aristotle from Greek into Latin. Similarly, Jerome, who translated the entire Bible from Hebrew into Latin. And also the seventy interpreters.\n\nThis author teaches that the name presul of presbyters has two meanings. And both meanings are derived or diversified from this. For presul is the same as epulus, and it is joined without derivatives from pr\u00e6. And the salii were salii of the priests of Mars. They sacrificed in this way, by uttering certain words. And he who presided over their ministry and office derived this meaning from pr\u00e6. He himself provided for the others, existing in his own land. i.e. in his own territory.\" Presul quid derivaatur de pre et sacerdotibus. Id est, sacerdotibus tuus idem quod episcopus. Et presul quid de pre, solum uno ante et solvitur. Tuus dicitur princeps.\n\nAut alternatively, hic et hec presul idem est quod episcopus. Quia pre est sacerdotibus. Et idem est quod hic et hec princeps. Et tuus derivaatur de pre et hoc solo. Quia pre est solo terre. Et est cois generis duorum.\n\nHic salius salius sacerdos. Hic saltus tuus. Tuus (adlice a lepyng). Et pluribus salij vel sales liui dicuntur sacerdotes Martis. A salto lis salui vel saliui salire. Saltu tu. Id est, saltu facere. Quia saltando Marti sacrificabant. Et sales possunt dici ioculatores.\n\nNota (quod) in sequentia (Ad est nobis &c. In festis sanctorum Egidii et Hieronymi. Eduardi regis et confessorum. Aue inclyte presul Hieronyme Eduardi. Et sic de ceteris, nisi (inclyte confessor in ecclesia). Protul in libello (Crede mihi) &c.\n\nHic Author docet equivocatione in hoc signo hoc pignus noris. Deine Differenzen zwischen these two are: pignus, as impignus, obpignus, ras. He says that this pledge has three signs. For it is the same as a son, or love, or judgment, or confession, or confirmation of love. And it makes the pledge of the pledge a bond, that is, a confederation or confirmation of love for something given, so that it can be recalled later. It is commonly said that it is better to pledge in a pledge than to act in person. One does not impignus, that is, give or receive in a pledge. But one pignus, that is, puts or holds in a pledge. Obpignus, that is, takes or arranges for a pledge for some reason. Redimere, this author teaches, makes a pledge a vadimonium. I, giving something in a pledge, impignus. I, holding books that I take in a pledge, and I, redeeming books, obpignus books.\n\nThis author teaches that a ball has five signs. For a ball, that is, the ball of a bridge. A ball is what is played with, and what is played on (ang). a ball, called Pila, is a taberna or tavern, and the instrument used to grind it in a mortar or the mortar itself. Pila is a neuter noun of the third person and plural number, from the Latin word for ball, pilum. However, these forms differ in spelling and production. For example, pila is sometimes called the pila of the bridge, taberna, instrument, or balls. The first is produced, and the second is corrected in another signification, as is clear in the given letter. As it appears in the text, pila means a hair or a ball (in English, a here).\n\nThe author teaches here that this pisa has two significations. First, it was a city in Greece, called Pis in Greek, aurum in Latin. Second, pisa is a kind of legume.\n\nSome say that these pisa are pisorum, the plural form of the Latin word for beans, which Huguitio rejected. But I believe that pisa, in this sense, is a plural and neuter noun. And thus is the name of the hero clitus. Master Peter of Blessings receives Pisa in plurality in his book, holding greater authority than Hugh. However, Pisa, according to raw law, increases. Fei, son of Gis, is in it as well as in the new one. It is called Pisa, a city of the Tusci. You came to build that city from Greek city. A city of Pisa came to it from Greek city.\n\nThis Author teaches. That which is taken in four ways is first in time. For instance, this man came first\n\nThis Author teaches. What meaning does this Polypus, polypus have, and where does it derive from? He says that polypus is a fetor, that is, a foul smell emitted through the nose. And then polypus, as pus, is a foul smell polluting the air, the breath. Or polypus, because it produces many pores (in English, a canker).\n\nPolypus is properly a foul smell that is in a city. But it is put for any foul smell. And it is composed of polis, which is a city, and pus, which is putridity of the city.\n\nFurthermore, Polypus is called a certain fish enclosed or enclosed, having many feet like cancer or a multitude of feet. Polius is the stink of the nose, i.e., a nose's stink. It pollutes the air, i.e., the atmosphere. From the nose, which is close to the mouth.\nThis author teaches that the people have three meanings. For the people are a certain bird. And then it is of the masculine gender. And it produces the first syllable. This Author (in English, a shoeler) teaches that the people are also a noble or ignoble congregation. And from polis, which is a city, or from polis, which is a plurality.\nFurthermore, the people are a certain tree and produce the first syllable (in English, a popeltree). And these signified things correct the first syllable more. And the people, instead of an arbor, are the genus of fei. And from polis, which is a plurality, multitude sprouts from the root.\nThe author teaches how the nearest is taken or how one makes another nearest. Saying that one is nearest by natural condition. Like a father is nearest to a son.  Ite\u0304 aliqis po\u0304t esse {pro}ximus suis inimicis {con}uertendo illos de mala {con}uersatione ad bona\u0304 vitam. et sic sanctus Paulus fuit {pro}ximus iudeis qi eum {per}sequeba\u0304tur. & tu\u0304 non cessauit. qm\u0304 {pro} eo{rum} {con}uersione sollicite laborauit \u00b6Item aliqis dicit{ur} {pro}ximus mihi. qui e\u0304 de stirpe mea .i. {pro}sapia genitus. vt frater me{us} vel ne pos. {pro}nepos. \u00b6Item amicus meus est {pro}ximus meus. qui mihi indigenti de bonis suis largius im{per}tit. \u00b6Ite\u0304 vicinus meus dr\u0304 {pro}ximus meus. {pro}ut habet co\u0304is modus loquendi. \u00b6 Construe\u25aa Quiuis .i. qilibet est {pro}ximus natura {con}ditionis .i. naturali {con}ditione vt bonus homo est {pro}ximus hosti suo. spe {con}uertendi eu\u0304 a malo ad bonu\u0304. Et ite{rum} ille est {pro}ximus. qi {con}stat .i. est {pro}pinquus alituiuis presentans .i. exhibens. mihi. bene\u00a6factu\u0304 .i. beneficiu\u0304. est {pro}ximus mihi. & {con}finis meus est {pro}xim{us} mihi. vt vsus .i. {con}suetudo. probat.\n\u00b6Autor hic docet {quod} puer dr\u0304 tribus modis A boy is in a certain condition. He is a servant or slave to someone for a boy. And a boy is from a crate. He is an octogenarian or decenarian. A boy is active. He behaves childishly and is called an unwritten Maledictus boy. And a boy is pure from impurity of the flesh and without pubes, the first beard.\n\nNotes on a boy: in nativity, as our boy; in age, novenis or decemnis; in obedience and faith purity, as the Lord to Jeremiah. My boy, do not touch.\n\nNote that there are six properties of boys. These are apparent through their faces.\n\nBoys are pure and small, easily satisfied. They play and grow up quickly. Their childhood lasts up to seven years. Adolescence lasts up to fourteen years. The third is youth, lasting up to twenty-five years. The fourth is manhood, lasting up to fifty years. The fifth is old age, lasting up to eighty years. The sixth is extreme old age, lasting until the end of life.\n\nSimilarly, the ages of the world correspond to these. Prima ab Adam until the second night, from the second night until Abraham. Third, from Abraham until David. Fourth, from David until the Babylonian exile. Fifth, from the Babylonian exile until Christ. Sixth, from Christ until the end of the world, that is, the final judgment.\n\nThis author teaches that a chick has three signs. A chick is not born old, that is, not a fool or a colt. And the chick, which is newly hatched, is a chick in these two signs. And the chick is black, black in color. Virgil advises not to soil the chick's down with filth. The down of the dirty chick is black, with black spots. And the chick is small or very small.\n\nHe teaches that pus has two signs. For pus is either decay or some infirmity that makes a person decay and stink from the putridity. And you are from the putrid one, that is, from the fetid one, and incurable. Horace, Rutilius, pus and poison.\n\nAnd these are the pus's purifications. One. Others, when placed in purity, I alone escaped in purity. And the pus is pure. This author teaches that a pubescent boy has two signs. For a boy is one who is without pubes, that is, without down, which is located below the genitals. And then this boy's and her pubes decline. The pubes are also a collection of juvenile down. And this boy's pubes decline, of this boy's pubes, and so on.\n\nThe author says that you will pacify [him/it]. I have made a pact. Pacifying, I will take three sips. I pacify, that is, to seek something for the pact there. In order that my delay be preserved by virtue, I pacify.\n\nAnd pacifying, I give [something] for the pact there. Life\n\nThe author says that a palus has five significations, derived in no place has it a seat of its own. A wandering palus, whatever wanders, but the palatium, which does not have a certain dwelling place. However, this palatium is a spacious house in which many can wander. And this palatium is the superior part of the face inside. There, the tongue palates, that is, wanders.\n\nAnd palate, that is, care for. Forge (Anglicely, to bore). This palate le, that is, This text appears to be in Old Latin, and it seems to be discussing various uses of the word \"pangere\" in Latin. Here is the cleaned text:\n\nille locus coccaus in anulo in quo lapis piciosus ponitur (the red-hot place in the ring where the pitch-covered stone is placed.) \u00b6Purgare. i.e. purge. This palea lee. purgamentis segetis s. illus, quod eiccit (a chaffing of the crops, when it is driven away from the crops.) \u00b6Purgare. i.e. give. Manifestare aperire. Unus hic palus (a stake, or one that is driven both in and out and is publicly displayed. Unus palam adversiuum. i.e. openly. Manifeste. \u00b6Item apo palo pro cauo. hoc pale pale. instrumentum. quo domus purgatur. \u00b6Item palam pale. est ventilabrum. i.e. a fan. And palam est instrumentum ferreum latum ad opus aptum.\n\u00b6Author teaches here that \"pangere\" has three different meanings and one of them is different in the past tense. Nam pangere. i.e. sing or make music. Unde in hymno. Pange lingua gloriosi corporis mysterium. & illam significationem pango facit panis in praeterito. & caret supinis. \u00b6Item pangere. i.e. push or press. Unde Iob Ossidus et neruis copulasti me. i.e. you joined me, Job, with your bones. Tu pango facis pegi in praeterito & pactum tu. in supino. Itee pango in paciscor. Tuuc facit preterituuc pepigi. Supinuuc pactuuc tu. Unus Iob. Pepigi feudus cum oculis meis ne virginem cohobiscerem\n\u00b6This teacher explains. {That} parare has four meanings. Nam parare, i.e., acquiro. et parare, i.e., mudare. et parare, i.e., emere. Unde para, quod possis vendere, i.e., eme, quod possis vendere. Et parare, i.e., tollere peripsima pomi (Anglicely, the paring of the appleperipsima).\n\u00b6This teacher explains {that} parco es has two meanings. Na\u0304 parere, i.e., patere, apparere, manifestare. Et tuuc facit paritum tu in illa signo, et in illa situ coponitur cum ad. Dr\u0304 appareo res, apparui. Unus Apparuit gratia dei saluatoris et cetera. Unus hic apparitor, i.e., servies, quod apparet ut videat et prestos est ad obsequium domino suo. Vel apparitores eos vocamus, qui reos apparere faciunt i\u012b {con}spectu iudicis. Et pareo es, producit pa.\n\nCatho Temporibus peccata latent et parent. N\u014d patent. vt quidam habent libros. Et pareter is, obedire, et tucu caret supino. Construe. Quis is, aliquis pareter, is, obedit, et qui se manifestat, pareter.\n\nHic docet auctor quod patro as, hm duas significatioes. Na patare i. luxuriare. vel opus venereo consummare. Unde persius. Patranti fractus oculo, i. luxuranti oculo, i. oculo. Inde hoc patratio onisieuit die septimo ab omni operi quod patrarat. Similiter magister Matheus unum.\n\nHic docet quod hoc verbum plecto hm duas significationes. Na est ide quod flecto, tis. vel aliquid ex virgis flectendo coponere. Unum in Dnii passione. Et plectentes coronam de spinis imposuerunt capiti eius, i. flectendo componentes coronam de spinis. Unum hoc plectrum fluit huc et illuc. Vnum hoc plectillum li. diminutivum.\n\nItem a plecto pro flecto drhec plecta te. Quilibet nexus ex virgis factus.\n\nEt plectere, i. punire, verberare. Horatius. Quicquid delirant reges plectunt achini. I. quicquid Dnii peccant semper pauperes puniuntur. Et est plecto tis, plexi vel plexui, ere. This text appears to be written in an ancient Latin script, and it seems to be a fragment of a Latin text discussing the meaning of the verb \"pendere\" (to hang or to owe). Here is the cleaned text:\n\n\"Plexum xu. verbum active.\nAuthor hic docet. Quod hoc Verbum pendo discre. Habet tres significationes. Nam pendere I. trutinare. Et prie est pensum ad trutina ponere &c. Malignus vult pendere. I. esse suspensus. Na\u0304 pendo es. Pependi. Dere. Verbum secu\u0304de conjugationis. Significat passionem intrinsecus natam. I.e. esse vel fieri pensum. Un\u0304 Pendo suspensus. Pendo dum subleuo podus. Ita. Pendo do penas. Sed pendeo suffero penas.\nPendere. I. exsoluere. Redere. Tribuere. Et conjugatur pendo dis. Pependi. Dere. Pensum su. Verbum tercie. Et pendo es. Secu\u0304de conjugationis. Habet simile praeteritum et supinum. Et est pendo actiuu\u0304 cum obis suis coposis.\n\nConstruc. Ego pendo cu\u0304 trutino (to weigh) & ego pendo dum do. Infero penas. I.e. suspendo furem. & ego pendo debita. Dum solvo debita\n\nAuthor dicit quod presumo mis. Aliquis sumitur in mala significatione. Aliquis in bona. In mala significatioe sumit quidam quis credit se facere quod non potest facere. Tu\u0304c potest dici de tali quod presumit quasi male\"\n\nTranslation:\n\n\"This word 'pendere' is an active verb.\nThe author teaches. That this word 'pende' has three meanings. Namely, to weigh, and it is proper to put the weight on the scale and so on. A malicious person wants to hang, i.e., to be suspended. I do not hang myself, have hung, have been hung, or am hanging. The verb 'pendere' from the third conjugation has a similar past and supine. And it is 'pendere' in the active voice with its objects put together.\n\nConstruc. I weigh with a scale (to weigh) and I hang while I give. I impose penalties. I.e., I suspend the thief. And I hang debts. While I pay debts\n\nThe author says that 'mis' (to send) is presumed in a bad sense. Someone is taken in a bad sense in a bad meaning. In a bad meaning, someone who believes he can do what he cannot do is taken. You can be called malicious towards such a person\" A person is supposed to have a benefit. Some have it, others deserve to have it. Not everyone who desires the benefit deserves to have it. And this is clear: to presume is taken in a good sense, and to trust or firmly consider is also used in this sense, as stated by Blessed Gregory in Homily 34. He warns them not to presume in a bad sense. Later, he adds, \"Sinners, trust in God's mercy. That is, firmly believe and trust.\" And \"Presume\" is used as a verb, \"presumpsi,\" and \"presume tu,\" and it is active. It is derived from \"pre.\" And I am he who presumes.\n\nThis author here uses equivocation regarding this word \"presto.\" He explains that it has two meanings. For \"to presume,\" that is, \"to stand before\" or \"to pledge.\" As in, \"This man is a presumer,\" that is, \"he is a superior man,\" and \"presto\" is used in the sense of \"pre.\" \"And this stands still. And it is a neutral word.\nItem, to prepare or provide. To give is simpler. Here the auctioneer says that this word I place signifies three things. To place is the same as to expose. As to place dishes, so to expose dishes. That is, food.\nAnd to place, to produce. As a hen places eggs, so it produces eggs.\nAnd to place, to dispose. And furthermore, to establish. I place, I bring forth dishes that the bird places. And those dishes are eggs. And so you will dispose yourself well with them, by eating them.\nHere the author teaches an equivocation in this word prod. He says that prod, dis, and dere are the same. And the difference between prod, a verb of the third conjugation (which is composed of pro and do), and prodire, a verb of the fourth conjugation (which is composed of pro and ire, with interposed d and dr, prodeo, prodis, produi, or prodire).\nFurthermore, there is an equivocation in this word proditor. It is formed from the first supine of the verb. Therefore, prod, dis, and dere are the same.\" This text appears to be written in Latin with some Latinized English words. I will translate it into modern English while preserving the original meaning as much as possible. I will also correct any obvious errors.\n\nseducere. decepe. Unde quid aedis? Hoc mea mens odit. Sic qui me male providit. I.e., seducit vel decipit. \u00b6 Et prodere. I.e., monstrare. Ut hic. Prode precor quid odit te quaeris amare Et produs est activus. & Coniugatur Produs Prodis prodidi. proditu proditu. in supino. Penultima correpta. & Componitur de prod et do as. \u00b6 Et prodire idem est quod exire. Unus in hymno. Uexilla regis produeant. I.e., exeunt. Et coniugatur Prodeo Prodis proiui prodire prodendi. do. Dum sicut superius dr. & Facit proditu proditu. In supino penultima correpta. Sicut produs Unus derivatur hic proditor. I.e., antequam seductor vel deceptor (anglicely, a traitor). Unus Iudas proditor dictus. Eo quod prodidit dominum & proditor monstratur.\n\nTranslated text:\n\nThis word \"prodere.\" means \"to seduce.\" Id est, it is the same as \"decipere,\" which means \"to deceive\" and \"to show.\" But \"prodire\" means \"to go out,\" as \"prodi a me\" means \"go out from me,\" and this name \"proditor\" (which is verbal) is sought. That is, it is formed from two verbs.\n\nAnd this word \"prodere.\" is the same as \"exire.\" One in a hymn. The soldiers of the king produeant, that is, they go out. And \"coniugatur Prodeo Prodis proiui prodire prodendi,\" meaning \"it is joined to Prodeo, Prodis, proiui, prodire, prodendi.\" Do. While it is like the one above dr. And it makes \"proditu proditu\" in supino, penultima correpta. Like produs, one is derived as hic proditor. That is, before the seducer or deceiver (anglicely, a traitor). One Judas was called proditor. Because he prodidit dominum and the proditor is shown. Quid enuncias ista litera. Assignant differentia in humana potestate et divina volontate. Sed hoc verum est nihil. Quod autem iste autor ponit differentia in vocabulo, quod quidem habet quaedam similitudinem, sicut inter pignerum per eum et pignorum per oleum, et inter prodere et prodire. Quae ovis incipient ab eadem terminant in tas. Sed quid inde?\n\nUnum ego dico, hic Equivocatio ponitur in hoc verbo potestas tatis. Nona potestas, id est vis vel fortitudo humana. Ut hic Faciedi hoc. Non habeo potestate, id est virium vel fortitudinem.\n\nEt potestas, id est natura humana vel naturalis vigor vel potentia, ut sunt multa quae humana natura subjacet, ita patus est ipsum posse. Quod potest aliquis vel aliqid.\n\nIte potestas est officium et nomen officij. Ut maior civitatis est nomen quoddam officij. Ille qui vocat maiorem Londoniam. Vocat potestas Bononia. Et in pluribus alis civitatibus Italiae.\n\nVel potestas est quiddam officium angelorum. Ut ibi. You have provided a text written in Old Latin, which I will translate into modern English while maintaining the original content as faithfully as possible. I will also correct any Optical Character Recognition (OCR) errors.\n\nThe text reads:\n\n\"To you, celi and all powers, and so on. The power is, that is, the will of God. Construct it thus: Power exists when it wills, that is, strength or potentiality exists when nature, that is, natural vigor, gives things the ability to act according to their nature. And power exists in office. It gives merit the right to be called or avoided according to this office. And power exists as divine will. It gives sex, that is, discretion, in matters. For one thing distinguishes and separates from another by species. Power (as Huguicio says) is that which someone has over it or he who has power over it.\n\nThis author teaches here that Poto has two significations. For potare means both to give potum and to drink potum. He who drinks from the torrent of voluptas will give them a drink from the torrent of voluptas. And the construction is made in the accusative case. Potus te, that is, I give you a drink. Potus me, that is, give me a drink. And then it is an active verb.\n\nAnd potare means both to drink potum or bibere. And then it is a neuter verb. For example, potus cerevisiae or vinum.\"\n\nCleaned text:\n\nThe power is the will of God. It exists when it wills, and strength or potentiality exists when nature, with its natural vigor, gives things the ability to act according to their nature. Power also exists in office, granting merit the right to be called or avoided according to this office. Power is also divine will, granting sex and discretion in matters. One thing distinguishes and separates from another by species, and power is that which someone has over it or he who has power over it.\n\nThis author explains that Poto has two meanings. Potare means both to give potum and to drink potum. He who drinks from the torrent of voluptas will give them a drink from the torrent of voluptas. The construction is made in the accusative case: Potus te (I give you a drink), Potus me (give me a drink). And then it is an active verb.\n\nPotare also means both to drink potum or bibere. It is then a neuter verb. For example, potus cerevisiae or vinum. This text appears to be written in Old Latin, and it seems to be a fragment from a scholarly work discussing the meanings of certain words. Here is the cleaned text:\n\n\"It is said that I drink in a stream and not at a cup. In frequent use, they have drunk me with vinegar. The author states that 'putare' has two meanings. For 'putare' is to estimate or to have in mind, or to cut, as it is written there: 'I cut with a knife and so on.' One is put together with 'am' and is called 'amputo,' and 'amputare' means to circumcise. 'Hoc verbum puto putas' denotes 'significat,' estimates and cuts. Therefore, 'amputat' derives from 'coponor' in a larger sense, and 'copiur' from 'timor.' When the mind and 'dror' are involved, we estimate, appreciate, or consider, and 'tucor' is put together with 'ex.' and 'dror,' and 'existimo' is 'putare.' It can be said that in the previous signature, 'x' changed to 's.'\n\nAfter finishing the chapter on equivocations beginning with 'p,' the author here treats of equivocations beginning with 'q.' First, he states that this name 'quaestus' derives from 'quero,' which is the same as 'lucru.' As is clear from its composition, 'conquestus' means 'lucratio' or 'lucru.' Just as a king has acquired this 'regnum' through 'conquestus.'\" This text appears to be in Latin, and it seems to be discussing the declension of the Latin word \"quostus,\" which means \"who\" or \"which\" in English. Here is the cleaned text:\n\n\"lucriuq vel iucrationem. Et questus quid deruqdat deponens est idem quod querelari. Et tuquests idem quod querela. Ut iste fecit nobis querulam. Et declinatur hic questus stus. stui. quartae declinatiois. Item habet questus quaestum et tuquec est participium de quero: quereris questus sum. queri. ut ibi. Talis questus est nobis. Autor docet quod hoc nomen Quotus a umque est nomen ordinarium, principali significatione ordine, secundario numerum. Et sunt nomina ordinaria ista: primus, secundus, tertius, quartus et cetera. Et Quotus derivatur a Quo. Cetera patet in expositione litterae. Eoqstue. Numerus signat, et ordo, id est, per hoc nomen Quotus. Si tu quaeras, Quotus iste, id est aliquis, venit, id est accedit ad villam, tunc tu signas mihi numerum per hoc nomen Quotus. Et si quaeras Quotus istus sedet in mensa vel alibi, tunc notatur ordo per ly Quotus. Iste Quotus est et cetera. In his duobus versus docet quom respondeat alicui querienti. Quotus venit iste ad villam.\" \"That man sits next to him at the table, at the costr. The man called Quotus came, i.e., approached, i.e., to the villa. He was rendered the fourth in the fifth, sixth, or seventh place, while it existed. He came to the villa, i.e., with four or more. But if one asks which that man sits next to me willingly, the response is the fourth, fifth, or sixth, and so on.\nThis author teaches that this word is received in various ways. Some permit it electively. It is better to serve in the lord than in the princes. It is so that he does not hope in the princes. And the other part selects and denies and refutes.\nSome are put collectively. This is comparatively. You are stronger than I.\nSome join or hold together. This is copulatively. Peter is as holy as Paul.\nSome negate. He denies it. It is better to trust in that place than in Bonu. Some infinitives are put infinitively. You do not know how badly that man speaks of you.\" \"Aliqua assimilis is as beautiful as a queen. And she asks, that is, interrogates, how well you love me. And another is referred to, that is, relatively. Ut Sortes currit tam bienne as Plato. Or I love you as much as myself. Or thus, about those two. She asks and is referred to. It can be explained.\n\nAnd what can be in the interrogative nominal case? Ut quam causam habes contra me. Or it can be in the relative nominal case. Ut video rem quam tu vidis\n\nThe author says that this word refers, that is, is put relatively. Ut ego veni quam tu eras solus\n\nWhen she asks what, that is, interrogatively, what is it. For example, Quando venisti ad villam. As Virgil in the tenth Aeneid. Harshly, natura loci dimittere quia idem Virgil in primo Aeneid. Here I will tell you when this concern troubles you. That is, I will tell you because this concern troubles you &c & these are the words of Jupiter to Venus.\" The author states that this conjunction, i.e. \"bulu\u0304,\" is like a letter that leads the reader on, as if it were a connector. It holds things together, as does \"coniuctio,\" which connects and explains. The author also states that \"aliqun\u0304 tenet copulatve,\" meaning that some things are held together copulatively, such as \"Petrus et Andreas,\" who are glossed and explained together. The title and name of the book are the same. Some things are put for others, such as \"qui legere huius amoris,\" and \"ibi,\" and \"legerat huius amor titulu\u0304 nomeque libelli.\" Some things are put for \"vel,\" such as \"ut Thomas Robertus legit,\" and \"quoque.\"\n\nThis conjunction is used in various ways, according to the author. One way is admiratively, as when someone in perplexity asks, \"Quis in complexitate positis dicat quo euadat?\" If he were to answer, I don't know. Ponitur dubitans: When did you do this? Ponitur similiter: I marvel that you did this. Quid aliiquis est signum doloris: Where is the sign of pain? Quo ponitur increpans: Why did you have yourself put to death, justly? quod si di: if the gods. Quo ponitur interrogans: Where is this thing that I do not know.\n\nHic docet autor: This adverb \"quonda\" denotes the present tense, as Virgil does. Quonda etiam victis redit in precordia vtus: Even the conquered return to their own hearts. Item, praeterito: Unius Tullius. Quonda fuit ista in hac republica virtus: When was this virtue in this republic? Et notat futurum: And Virgil notes the future tense. Quonda tuas dicere facta tempus erit: And you will tell of your deeds in due time. Et similiter dicit Autor de his adverbis mo: and the author also says of these adverbs \"mo\" and \"dudum.\"\n\nConstrue: This adverb \"quonda\" notes the present, past, and future tenses. Sic quodlibet, id est, utraque pars, adverbiorum, modo dudum indicat: Each adverb, that is, both parts, indicates, in the sense of \"dudum,\" the meaning of the time. \"You construct thus. According to the second line. I will explain this as follows. I have explained this once before. It notes the present and the like. Afterwards, I add this, that he who teaches this. Whatever hour you consider, that is, once upon a time and long ago. It notes three things. That is, the tenses, the present, past, and future.\nThe author teaches that this word is also used uncertainly. Some take it as certain. For example, \"I think that all I want to say is this, and I do not want to say to all what I think.\" And that which is put for one is Uncius Puscianus. That which is put for etia and per is \"he receives as copulated,\" Unius Virgilius. You, too, lictors, call Enia nurse. There it is put that for etiam or et. \"Go,\" he says, \"that which is put similarly is also received.\" In this example of Virgil's, many things would have happened to him both in war and in the city. Here, that which is put similarly is necessary to be received as follows and whatever comes next in the same oration.\nThis conjunction denotes, that is, certainly and similarly.\" This text teaches the author that the term \"rancor\" has two significations: a corruption of the flesh (in English, the rottenness of flesh), and the carnes are called \"rancid\" if they fail to heal. Just as bread is called \"moulded\" (in English, \"moulded\"), but wine is called \"sour,\" and oil is called \"flaxed\" when it becomes like eggs, so too is rancor a corruption of the mind, that is, anger.\n\nThis text teaches the author that the term \"rancor\" has two meanings: a corruption of the mind, that is, anger.\n\nThis text teaches the author that the term \"radius\" has four significations. For the first, radius pertains to the wheel, that is, the spoke of a wheel.\n\nFor the second, radius is the sun.\n\nFor the third, radius is that wood which has been cut. Ovid says that this radius runs through the spokes of the wheel with a comb.\n\nFurthermore, radius is the rod of a geometer with which he draws figures in the sand or measures the height and depth of any body.\n\nThis text teaches the author that the term \"regula\" (rule) has three significations. For the first, regula is a sermo (sermon). The text is in Latin and appears to be a scholarly annotation on the meaning of the term \"regula\" (rule) in the writings of St. Augustine. Here is the cleaned text:\n\n\"vt iste addiscit regulam sancti Augustini. Ite regula, norma quia corrigit et reducit ad rectitudinem. Dicit quod nomen registri stri habet duas siglas. Navis in quo plures libri sunt. Et registri est quod corrigis per.\n\nAutor docet quod Reticulum libellus equivocatur ad duo. Nam est diminutio hoc retis. Et Reticulum est ornamentum puellarum in capite. Construe. Reticulum est omonime. Drabus ab omonimo, quod est simile et onoma quod est nomen. Quod in dictione equivocat est similitudo quamuis sit diversitas in sigla. Vel omonimum drabus a monos, si unum divisum vel distinctum.\n\nAutor dicit quod Rudis habet tres significatones.\"\n\nThis text discusses the meaning of the term \"regula\" (rule) in the works of St. Augustine. The text explains that the term \"regula\" is likened to a wooden or iron ruler, and that the term \"registrum\" (register) has two sigils. The text also explains that the term \"Reticulum\" is a diminutive of \"retis\" and is used as an ornament for girls' heads. The text also notes that \"Reticulum\" is an omonym, and that \"drabus\" is related to it as a similar and related term. The text concludes by stating that the term \"Rudis\" has three meanings. Nam rudis est virga pretoriis cuique percutiebatur in capite quibus fiebant liberi de servis quibus praeter percutiendo sic diceret: \"Aio te liberum.\" Et tu declinat. Hec rudis rudis ruis est et substanituum. Horatius in libro sermonis I. Spectatus satis et donatus iam rudus queris.\n\nEt rudis, id est indoctus, ut iste rusticus, rudis ut bos communiter. Et Rudis, id est novellus, unius Claudianus in minore. Et in illis duabus significationibus rudis est adiectum. Et declinat hic hec rudis. Hoc et copulatur rudis rudior rudissimus.\n\nAutor hic ponit quod restat as. Hoc est superesse vel superflue. Expendi pecuniam meam ut non restat inde unus denarius. Restat, id est superest vel superfluit.\n\nRestat, id est constat, ut quod hoc est aiam.\n\nRestat, id est oportet, ut restat me scribere. Et tunc est verbum impersonale.\n\nConstrue. Hoc verbum Restat. This is significant. It is established and necessary. And Resto is restored. I am restored. I have been restored to you. In supinis. And it is composed of re and sto. I am and e\u0304 are neutral.\n\nThis author explains that the preposition is inadvisable (re) in compositions in various ways. Some things signify it in composition. For example, in the verb recedo, it means \"than to go.\" Pamphilus says, \"I will not hide the way back to you or anyone.\"\n\nSome things are placed behind. As is clear in this word. Recalcitro means \"to retro calcitro.\" C\u016b calce means \"heel.\"\n\nRe holds some things prior in composition, as in recludo ostium, meaning \"I do not close, but open.\"\n\nAnd Re increases. It is put augmentatively, as in this dictum. Recurvus a means \"very curved.\" Vel relido means \"very led.\" Dis\n\nAfter finishing the chapter on R, the author teaches about beginnings from S.\n\nHe says that this name sacer equivocates to two things. First, scusus, meaning to sanctify. A sacerdos, if sanctifying, is sacer. A u\u0304 is i. execrabilis, exco\u0304icatus. Virgilius. Quid mortalia pectora cohortat auri sacra fames. Sacra, i.e. execrable.\nHere the au. states that three sigils are signified by the name sagana, which is the name of a priestess, i.e. a witch. Stagnum.\nThis author teaches that the name stagnu does not signify two sigils. For,\nThis author teaches. Sal, i.e. condimentum, and sal signifies the same as sapientia sigillum in the plural, whose s. is salis and is declined in the plural as sales.\nHere author teaches that sanguis signifies four sigils. Nam progenies. One Galfridus, author of this book, says, \"Egregius sanctus confert Bartholomei.\" And sanguis, that red humor, is well known in the bodies. Sanguis, i.e. peccatum, as there. Liberia me de sanguinibus deus - God delivers me from bloods, i.e., sins. And blood marks life. Here the author teaches that this station has three meanings. For station, it is a place where ships stay at anchor. But it is a natural and perpetual port. One Lucanus. He who solves his raft from everyone's station, i.e., this life, here we stay for a time. We do not have this here remaining city, but we inquire about the future.\n\nStation. i.e., a station and it is taken for that stall in which ecclesiastics stand in the choir. And from a stoat, it stares.\n\nThe author says that species can be taken in various ways. For species, it is beauty or form. That which is worthy of the first [place], i.e., the beauty or form of the first [thing]. And the species of the last is predicable in logic as predicating of numerous numbers different from one another. And the species of the last is called the phoenix, and it is a unique bird of a certain kind. Unique. The phoenix is a unique bird in kind. Quis no longer wonders if a thing appears to be or is regarded as,, and an appearance is a preparation for physicians or apothecaries that suits the sick and the infirm. ,,An appearance is also that which happens accidentally to an ornament or a drug. This name \"man\" is the primary species. ,,An appearance is an occasion or a cause. ,,An appearance is the manner of things. For example, an herb of this species is in my garden. ,,An appearance is a proper form, that is, a proper shape or configuration that is recognized from the conjunction and disposition of things, ,,An appearance is a decent form, that is, beauty. ,,An appearance is one thing predicated of many different things. ,,The phoenix bird is an example of a species, that is, a species-making thing. And an appearance makes a thing sick or infirm and healthy and safe, and we know primary and derived species.\n\nThis author teaches that this name is equivocated in four senses. The first sense is that by which we sense. What are the five senses? As plainly as possible, they are taste, smell, hearing, sight, and touch. ,,A sense is also a meaning or opinion of words or speech. Sensus is intellect. One who has a good sense, that is, a good intellect. Sense is signification. Tell me the sense of this word, that is, its meaning.\n\nConstruct thus: Sensus is this, that is, through which you sense, and sense is sentiment. Sense is intellect, or rather, signification.\n\nThis teaches the author that the name \"signum\" has multiple meanings. Signum is a flag (English: a banner). Lucan: Signs are equal to eagles and threatening darts.\n\nAnd signum is also simulacrum, that is, an image. I saw the sign of Saint John in the church, that is, a sign of the cross or an image.\n\nSignum is also stella. Quidius in the fasts. Lapsa under the earth and arisen signs, that is, stars.\n\nSignum is sigillum. A notary or tabellion says: this is my signum, that is, sigillum, Horatius. He stamps these signs on tablets, that is, sigilla.\n\nSignum is figuratio crucis, whose power we endure trials by.\n\nThis is a plain construction.\n\nThis teaches the author that the strigilis has multiple meanings. A strigilis is an instrument used for scrubbing and sweating the body. It is also called a strigilis lis, a ferrous crate or patella ferrea (English: a cresset). A strigilis is an instrument used for cleansing horses (English: a horscombe). A strigilis is an anxious or harmful crate. It has spurs and is the instrument used to mount a horse. A strigilis is a scansile or mounting instrument, made of wood or iron. A strigilis is a flexible and convenient tool for the religious foot.\n\nThis author teaches that the term \"simple\" is sometimes used in a good sense and sometimes in a bad. And similarly, the name \"simplicity\" is derived from it. For someone is called simple who is good. And someone is called simple who is foolish or stupid and of no literature. The simplex is one who is good to none, and simplicity is found in both meanings [of the word]. The simplex is called good and just, and simplicity is called foolishness [when the simplex is foolish]. Simplicity is good [when the simplex is good], but simplicity is evil [when the simplex is foolish].\n\nThis teacher explains that this sinus has four openings. For sinus is a harbor (in English, a haven) where ships gather, and sinus is that which is a cure or a harbor, [when it is] a harbor for the sick or a harbor for the sickly.\n\nAnd sinus is a sail or a sailcloth, which is extended by the wind or that bulge of the sail which is filled with winds (in English, the sailcloth of a ship). Unhanus loosened all the reins [of the ships].\n\nAnd sinus is an arch, a certain arching of a bridge.\n\nThis teacher explains that the name spinx is equivocated in three ways. For spinx is a monstrous and fictitious thing, like the chimera, as the verse says. Spinx is winged, with feathers. Spinx is serpentine, with a foot. Spinx is a cruel beast of the earth. (velvet quid dicut) spinx is a kind of shaggy creature.\nAuthor states that this name has two meanings: one, progeny or lineage, as in this is of my lineage (Anglicely, of my kin) and then it is of the feminine gender. The other, root, of trees. Virgil and stirps bore shoots and tucal eos mas. ge. ost. stirps is progeny. stirps dr is the root of a tree.\nSecondly, the author teaches that the name is a substance akin to equus. For some, it is put forth as an abstract form. As in this dictum albedo, which signifies both white and whiteness.\nSubstance is put forth as materia informis, which does not receive form.\nSubstance is also put forth as one composed of form and matter, as we Latins are of these three, of each of these, except for one name, which is substantia. The Greeks called three things regarding the same matter, which they called formless matter. This is called substance below, and stability above. Substance is that which is under, and stability is that which stands. The substance is called matter alone, and form is called that which is without matter and form is called compact substance from matter and form.\n\nTranslate: Substance is equated with the voice of \"equa.\" Regarding form and matter, and regarding the composite. That is, regarding matter and form. But the Greeks distinguish this notion thus. This name \"substance\" is itself the matter alone. And \"form\" is the composite of form and matter.\n\nIt is said that \"supera\" has two meanings. For \"supera\" are the sails or things that bind to them so that they may receive the wind more freely. Lucanus. And \"supera\" is called the clothes of women. At other times it is called \"teristra,\" \"ateron,\" which is the ether. For the clothes are seasonal. (Anglicely rochet) And further, \"superus\" or \"supera\" here. in pluralibus numero hi superi vel isa supera superorum eteroclytum genere. Construe. Supera sunt velorum sc placet. Et supera sunt mulierum. Sc queda vestes.\n\nHic autor dicit quod summus a.u. idem est quod supremus a.u. ut ibi Asummo celo egressio eius. Summus, id est extremus. Ut is summo die iudicii, id est in extremo die. Et summus, id est altus vel altitudine. Ut ibi, Ad mentis summa coescendit, id est ad altitudine. Et summus est superlatius gradus de supra. Construe. Summuum notat supremum et notat extremum. Et notat simul altum, id est altitudinem.\n\nHic autor docet quod suspensus a.u. duas sigilla habet. Primo, tacitus. Ut is sedet suspensus, id est tacitus. Et suspensus est ille qui pendet calofurcis. Sc latro dignus cuique non potest celebrare. Construe. Dic suspensum esse tacitum. Et dic aliique latroni ligatum cuique fune et pendente esse suspensum. Et est suppeus participium de suspendere.\n\nHic docet au quod scandalizas as habet duas sigillae Na scandalizare. Unum malum exemplum demonstrare or exhibite a bad example. And there is a scandal when there is a bad example. There. And to scandalize, that is, to ridicule. There. Who ridicules one of these little ones who scandals me, that is, ridicules me, and scandal (from which derives) is what ridicule is.\n\nConstruct. O reader, you say that to scandalize is to exemplify. And scandalizing is said to be deriding. Is. Deride.\n\nThe author teaches here that this herb, sapio, has two meanings. First, to give a good taste. There. A delicate sapid has a good taste or is mixed with pis and sapiui or ere and pitum, you, me. It makes pteritum and supinum in the manner of a fourth conjugation verb. Whence it is turned. I desire, I seek, I press. The fourth perfect and supine verbs retain the fourth perfect and supine. And these are the words of the third conjugation that have perfect and supine in the manner of the fourth conjugation. &c. Sapio is neuter with all its composites. The author states that the word \"stello\" or \"stellaui\" is ancient and has four significations. It means to send, to dispatch, or to conceal and fill and adorn. However, it is not in our usage, except here.\n\nThe author teaches that \"sterno\" means to calm or pacify (the seas), as the sea calms or pacifies. Or to tranquilize, reduce from rage, or tame.\n\nAnd to adorn a saddle, as a horse is adorned with a saddle.\n\nAnd to adorn a house with straw or reeds. A house is adorned with straw.\n\nAnd to throw down, to tread underfoot, or to trample. A guest is thrown down or trampled underfoot.\n\nIn this meaning, \"sterno\" is active. \"Sterno sternis straui sternere stratum stratu,\" translates to \"I sterno sternis straui sternere stratum stratu,\" which means \"I trample, tread, or press down a layer or stratum with a layer or stratum.\"\n\nI solve the problem with three significations. First, to render or pay back what is owed. I render or repay a debt. And to release, to free one detained in prison. I. I undertake to solve in my own person what I undertake to do. I undertake to loosen a knot or that which is bound (in English, a knot).\nII. I confirm. I have confirmed. He, the giver of the word, does the same. In each pledge, I am the sponsor and surety.\nIII. I pledge. I promise, and Plecius is the surety. He pledges and guarantees for the poor man who has done the deed.\nIV. He says that Subigius subdued Gis. I subdued him. And in each pledge, he is the sponsor and surety for the principal and surety.\nV. Concerning Theodolus, nature gave him the ability to subdue Susanna. He subdued her, that is, he overpowered her.\nVI. And to subdue is also to support. As Subigius subdued the woman, he supported her.\nVII. Clericus subdued his wife with the reward of a cloak. Clericus subdued her, that is, he supported her.\nVIII. And to subdue is also to cultivate. In order that these things may be subdued, they must be cultivated. arata: Subigere, cogere, impellere, subiugare, & componitur de sub et ago gis.\n Et subigere, i.e., efferre, i.e., exaltare.\n\nAutor hic docet quod suffio has duas significatoes: Na\u0304 suffire, i.e., suffumigare, & fumu\u0304 facere. Et suffire, i.e., subministrare.\n Et compositum est de sub et fio, est acriuu\u0304, & producit hanc syllabam fi.sicut fio.\n\nConstrue. Suffio, i.e., facio fumu\u0304. & suffio, i.e., ministro. Hoc e\u0304 exhibeo. Vel ministro, i.e., subministro, i.e., substituo vel observo et sm hoc suffio est neutrum.\n\nAutor hic ponit quod sufficio cis duo sigt. Primo, i.e., substituere. Et ego sufficio te in loco meo, i.e., substituo & tu\u0304c est activum.\n Sufficere, i.e., satis est, & tu\u0304c est neutrum. Sufficio cis, suffeci, ere, suffectu\u0304 tu. supi\u0304o.\n\nConstrue. Hoc verbum sufficit, facit, i.e., sigt, ista. Sustinuit & sat.\n\nSuggero, sugessi, ere, suggestum tu. Habet plures sigtoes. Nam suggere pertinet ad bonum, ut ibi. Et suggeret vobis oi\u0304a quaequae dixero vobis, i.e., docebit vos.\n\nSuggere, i.e. latenter aliquid alicui consulere. And prie causa nocendi. Suggest. Submit. Subtract. Or subministre. Or iudicare. Or dicere. Or suadere. Et componitur de sub et gero geris gerere. Gessi. Gestum gestu. In supino.\n\nSupero. As. Aui. Equivocatur ad quattuor. Nam superare, id est superesse. Virgilius. Quid astamus superat ne, id est vivere? Et superare, id est vincere. Unus Catho. Quem superare potes interdum cede sodali.\n\nSuperare. Id est abudare. Ideus Catho. Cum tibi diutiae superant in fine senectus. Id est abundant.\n\nConstrue. Ille superat. Qui superest &c.\n\nSuspicio. Cis. Spexi. Ere. Hm duas sigitiones. Na. I. Suprum aspicio & componitur desursum & specio. Sicut in littera dr. Et specio cis. Quod idem quod video. Sed non est in usu. Sed in compositis. Ut aspicio despicio.\n\nSuspicere. Id est habere vel gerere suspicione. Unus drus iste suspectus criminis. (anglice suspecte)\n\nSuppeto tis. (vt autor dicit) Componitur de sub. Et peto tis. Et habet tres sigitiones. Suppetere. This text appears to be written in Old Latin, and it seems to be a fragment of a philosophical or theological treatise. Here is the cleaned text:\n\nsufficere. vt hoc sufficit, et idem quod abundat. Suppetere, subuenire vel prestare opem, et idem quod iuuare, est activum. In alis significatis omnis est neutrum.\n\nConstrue. Hoc verbum sufficere significat quod hoc verbum sufficit et idem quod abundat. Et hic, ille mihi suppetit, qui mihi prestat opem. Suppeto tis, suppecij, ere, suppetitum tu, penultimum productum.\n\nHic auctor docet quod hec coniunctio Sic tenetur multis modis. Nam aliqas tenet dubitatiue, ut hic: Nescio si moriar vel sic, si licet sabbatum curare, si an, vel nuquid.\n\nThis text translates to:\n\nTo suffice means that it is sufficient, and the same as it abundantly provides. To support means to come to aid or provide help, and the same as to assist, is active. In other meanings, it is all neuter.\n\nInterpret. This word \"suffice\" signifies that this word \"suffices,\" and the same as it \"abounds.\" And this, he who supports me, supplies me with help. I support you, you support me, your support is almost completed.\n\nThis author teaches that this conjunction \"Sic\" is held in many ways. For some it is doubtful, as here: I do not know whether I shall live or not, whether it is allowed to care for the Sabbath, whether or not. If this is a causal connection. For instance, if God is the soul. If Jupiter in the Aeneid asks, \"Is there piety in the heavens that cares for such things?\" If he puts it optatively, as in the sixth book of Aeneid by Virgil. If that golden branch is offered to us by that man, if only it were so. If it is put negatively, as in the Psalms, \"With whom have I taken an oath in my anger, that I should not enter my rest?\" If it is put for someone else, \"As if you were to strike me, I would not resist.\" If it is put adversatively, \"If you inspect the lives of men and deny their morals, it is said that if you are such-and-such, you will have your reward.\" And if it is put with \"cum,\" \"If I am exalted, I will draw all things to myself.\" But the author sometimes puts \"sinautem\" for \"sedsi,\" as in Cathone, \"If only it were so, if only it were you.\" And \"sinaute\u0304\" for \"sino\u0304,\" as in Cathone. Comfortably, you will carry many things for the one who spurs you on. Carry it there in place of Sinon. This expression \"carrying for\" is derived from \"sin\" and \"autem.\" If, however, one counts and places Remigius as an ass, and does not omit \"per apocope,\" it is simple and is placed as \"carrying for.\" One Catho.\n\nThis is the care for you. And \"carrying for\" can be the unique term for \"sedes\" or \"duae\" and so on. Then construct it thus: \"autem prosed.\" sin \"pro\"s\n\n[End of Chapter on S.] Here begins the chapter on T.\n\nHe says that Talus the leper has two sigils. For Talus, that is, the heel (decus), as it is there. To play the fool like Talus is not a spiritual matter.\n\nAnd Talus is the last part of the foot, toward the heel (anglicely, the heel).\n\nThe author teaches equivocation in this dictum taxus and sets a distinction between these taxus. This text appears to be written in Old Latin, with some Anglicized words. I will translate it into modern English while removing unnecessary elements and correcting errors.\n\nThe text reads: \"And this taxus tree. By the explanation of these words, the taxus tree is hostile to bees. It intoxicates and kills them (in English, it is called 'ewe' and is of the yew genus). As in this example of Virgil. Thus your greens and so on are superior to this. And the taxus tree is also called 'quodda\u0304 ai\u0304al,' which in English is 'a brock or a grey,' and it is male. Taxum XI is the trunk of this tree or from which the bow was made. Therefore, it is called 'du\u0304taxat,' which means 'only to that extent,' and is an adverb used in trade. And 'dr\u0304 de dum' means 'therefore,' and 'taxus' means 'instead of a tree.' You will have this for such a price. As if he were saying, 'if I lie, I will die like a bee from the sap of the taxus.' Taxo as. are is the price of the thing.\n\nConstruct. This taxus tree is the tree. And I say this taxum. It is a male animal, as is the melota\u0304 (mellotus, meaning honey-loving). This taxum is the trunk. That is, the wood of the taxus. And from this, the adverb 'du\u0304taxat' comes. And he or someone else wants to sell those things which he taxes differently from that.\n\nThe author teaches how many sig\u0304tiones this tessera (tessera sigilli, meaning seal token) contains. Na\u0304 e\u0304 mensura contains four smaller measures\"\n\nCleaned text:\n\nThe taxus tree is hostile to bees, intoxicating and killing them. It is called 'ewe' in English and is of the yew genus. In Virgil's example, your greens are superior. The taxus tree is also called 'quodda\u0304 ai\u0304al,' meaning 'a brock or a grey,' and is male. Taxum XI is the trunk of this tree or where the bow was made. It is called 'du\u0304taxat,' an adverb used in trade, meaning 'only to that extent.' 'Dr\u0304 de dum' means 'therefore,' and 'taxus' means 'instead of a tree.' You will pay this price as if saying, 'if I lie, I will die like a bee from the sap of the taxus.' The price of the thing is taxo as. are.\n\nConstruct. The taxus tree is the tree. This taxum is the male animal, as is the melota\u0304 or honey-loving animal. The taxum is the trunk, that is, the wood of the taxus. From this comes the adverb 'du\u0304taxat.' The author teaches that the tessera, a seal token, contains na\u0304 e\u0304 mensura, which holds four smaller measures. Tessera is a Greek term. Four things are denoted by it. One Tessera is a tuba, making warriors sharper for battle. Another Tessera is a sign on a standard. Tessera is also a game. Obtains and reverses the missives sent.\n\nHectestudo is an island with four statues. One is a lyre, an instrument of music. Quidius. Solatus sits enthroned in a shell with love. Testudo is a turning, a secret part of a house. It was there. Ebore and Testudine had three chambers adorned. Some (others) also had\n\nAnd Testudo is a limax (a snail), Un\u0304 Avi\u0304anus. Pennates fly above when the testudo spoke.\n\nAnd testitudo is what kind of fish, a conch (English, a whelk).\n\nConstruct Testudo is a lyra. And Testudo is a volva covered (English, an arch). And Testudo is a limax repens. And it is a fish swimming in a river or sea.\n\nHere the author teaches the difference between these Thetis, the Thetids, produced before the sea (Mother of the Ocean) and the Thetis Thetids. The former was or is the mother of Achilles. The construction is clear.\n\nThe text has two statues. One is a cover, written in a book. This text appears to be in Latin, and it seems to be a part of a scholarly or academic work, possibly related to etymology or linguistics. I will attempt to clean and translate it into modern English as faithfully as possible.\n\nThe text reads: \"And this text is called a 'tuc' by the Constitutions. The text is said to be covered by the 'tego' [cover]. The text is the head, i.e., the origin of the series of books.\n\nThis 'tribulus' is the genus of the pine [cones] (from 'bere' [bearing]). Whence 'tribulus' is inflicted or suffered [with tribulation]. 'Tribulus' is a flagellum [whip]. Depositing it in this sense, 'tribulus' is the thorn [carduus] and the flagellum.\n\n'Trica' is a plurality of sigilla [signs]. First, fraud or deception. 'Trica' is the root, 'Trica' is the knot of hairs [heretace Trica is the hair of the harlot Trica, Trica is the impediment or delay]. I say that 'trica' is fraud and root and knot of hairs.\n\nOr the author teaches the difference between 'intricare' [to entangle] and 'extricare' [to extract]. He compares 'in trico' [in a tangled situation] and 'ex trico' [out of a tangled situation]. And 'trica' is from this 'trica ce' [tangled situation]. But whoever is simple and unlearned treats of equivocation and sigilla posita [placed signs] and deriva [derived signs].\" This text appears to be written in an ancient language, likely Latin, with some errors in transcription. I will attempt to clean and translate it to modern English as faithfully as possible.\n\nThe text reads: \"He says that it is a sign that intrudes, hinders, and impedes. And similarly, it extracts two signs, signifies expediting and perishing. Construe this. This word intricates signifies. Ipedit: to hinder. Nor is it only that, but also envelops. Que: also it extracts. Sapit: it signifies expediting. Aperit: it signifies expediting and opening.\n\nTygris has two meanings. First, it signifies a river in Mesopotamia, which flows against the Assyrians. After many turns, it ends in the sea. It is also called this name because of its incredible swiftness, as Isidore says, and it is the tiger in the Ganges. This is the tigridis. It is a beast and a tiger. The Indian tiger makes peace with the tigeress. Isidore says that it is called a tiger because of its swift flight. It is called a Persian and Median arrow. It is a distinct beast with various spots. And it is marvelous in strength and swiftness. From its name, the river is called the tiger.\"\n\nCleaned text: He says it signifies intruding, hindering, and impeding. It also signifies extracting two signs: expediting and perishing. This word intricates, hinders (Ipedit), and envelops (que). It signifies expediting (sapit) and opening (aperit).\n\nTygris has two meanings. First, it refers to a Mesopotamian river that flows against the Assyrians and ends in the sea after many turns. It is called a tiger because of its incredible swiftness, as Isidore says, and it is the tiger in the Ganges. This is the tigridis. It is a beast and a tiger. The Indian tiger makes peace with the tigeress. Isidore says it is called a tiger because of its swift flight. It is also known as a Persian and Median arrow. It is a distinct beast with various spots. Its strength and swiftness are marvelous. From its name, the river is called the tiger. The author states that a type is called \"equiuvocatus\" and means four things. There is a certain herb that is born in water and inflates in water. It is pleasant to both water-dwelling creatures and to those living near water, which are naturally cold. The fever, or that which is called a \"typus drus,\" takes its name from this. The herb that is a \"typus drus\" (in English, a hellebore) is also that which is a form and that which is the same as a fever. It can take or receive a name from this, for the form is a \"typus\" from excess and recession. The fever, which is a \"typus,\" afflicts those who are ill and suffering from such fevers. It compels them to change colors, various and diverse colors. You will say that this is the type that we call a figure.\n\nThe author places here that a tripod is called \"equiuvocatus\" and means three things. A tripod is a consecrated table or chest of Apollo, on which they gave responses from Apollo. In new poetry, tripods of Phoebus and Sibyl.\n\nTripos I. laurus, that is, the herb called \"typus drus\" (as they say). If this text is supposed to be about a sleeping person, it only refers to true dreams. The tripos is an instrument placed on the table (Anglicized as a trestle) we eat from. The tripos is the table. It is also called the table of Phoebus or Apollo, the sun, and the laurel, and the tripos is also the furniture, from suppleo, for supplying the lack in a house. The tripos is the furniture on the table, Anglicized as the \"supper table.\"\n\nThis author teaches that this name has three sigils. For a title is a description of the book. Therefore, it is called the title of the book. And the title is also laud, as Maleficarum's title is obscurely called four times. And Esopus adorns himself with titles shamefully in his fables. Title. That is, laud.\n\nFurthermore, title is an epigram. And there is an epigram title that we write above the letters of someone's name, and perhaps it should be written \"per ig\" in Greek.\n\nHere Thorus ri. has four sigils. The first is paliare. That text appears to be in Latin and contains several errors, likely due to Optical Character Recognition (OCR). Here's a cleaned version of the text:\n\n\"Quod est illa replicatio cohortis que est circa collum bouis et torum. Id est brachium. Unus Maximianus Implauit validis lubrica membra thoris et torum, i.e., lectus. Quidius. Proque thoro terre nosper gramene habenti. Infelix filia ycani incubat. Thorum i. mensam. In qua solent antiqui discutere. Construe. Dicas thoros esse paliaria et brachia et lectos. Etia dicas thoros esse mensas aliquas.\n\nDicit quod is torax acis habet tres significationes. Nam torax est pectus vel illa pars corporis, que est a colo ibi sit aranum et eminentes pulpae mamille. Inter quas pars illa ossea, draco pecius. Et torax draco lorica, illa que tantum extenditur quod toracem defendat (anglice a breastplate). Et torax est quidam liquor et draco de toro ri.\n\nAutor dicit quod tumidus auem habet duas signtiones. Primo, id est inflatus. Quiqui inflatur et ingrossatur intus in corpore potest dici inflatus. Et inflatus i. superbus. Qui inflatur in mente sicut alius in corpore.\"\n\nThis text seems to be discussing the meaning of the term \"thorax\" and its various meanings, which include the chest or breastplate. The text also mentions that Maximianus used lubricated arms and a bed (thorax and lectus) to appease a cohort, and that an unhappy daughter of Ycanus sat on a table (thorum i. mensa). The author also notes that the term \"tumidus\" (swollen) has two meanings: inflated and proud. This name is reportedly swollen and inflated in the body, and is called \"superbus.\" In this name, equivocation is placed, which is called a \"turbo.\" Turbo and turbinis differ, as well as turbus and turbi, in the genitive. Here, turbo turbinis is the penultimate one, which was seized by the impetus of the wind (called Whyrle Wynde by the Anglicans). Isidore teaches the equivocation of this bird name Turtur in these two words. Turtur has two meanings. It is also a fish (called turbut by the Juvenalians). A large fish is called Cariturus turture. And tu\u0304c is of the masculine gender.\n\nHowever, this Turtur is the bird itself. Isidore states that Turtur is called the chaste bird. It dwells on great mountains and desert solitudes, avoiding human society. It also dwells in woods, and in winter it dwells in the concave trunks of trees.\n\nTurtur cuts the waters with its wings, and Turtur cuts the air, the air itself. With its wings. Nota penna ne est qua volucris volat (A feather has no part that a bird flies with. Unum. Fert piscem pinna. volucrem portat nisi penna. \u00b6Construcion plana est.\n\u00b6Author teaches {that} this word \"Trado\" has two meanings. Nam tradere i. prodeare vel seducere vel decipere. Unum hic traditor oris (anglicely a traitor). \u00b6And tradere i. commendare vel aliquid in custodia alteri dare. Unum Ovidius. Servanda tradidit argo vaccam. i.e. commendavit argo vaccam in custodia & tutela. & est verbum activum. \u00b6Construe. Ego trado te. cum facio traditione. i.e. seditione detesto et trado tibi. cum commito tibi rem servanda.\n\u00b6This teaches the author {that} this word \"Tollo\" has multiple meanings. Nam tollere i. emere. Unum Iuvenalis. Grandia tollunt crystallina. \u00b6And tollere i. nutrire. Idem Iuvenalis. Tollere dulcem cogitant in altum ut lapsu graviore ruant. \u00b6And tollere, id est, auferre. \n\u00b6This teaches the author {that} Torro res. torrui. rere. tostu vel torritu. tu. verbum activum. This text appears to be in Old Latin, and it seems to be discussing the multiple meanings of the word \"torquere.\" Here is the cleaned text:\n\nTorquere has three meanings. To torquere is to flow. This flowing torrent is a fluid or water that flows with force. Or, the author teaches that Torquius is [its name]. Torquere also means to twist or turn. As I torqueo a thief, I torqueo him with torture. Unus. Here there are torturers more fearsome than serpents. And to torquere means to give or throw. Torquio es. Si erectus sum, suus verbum activus. Inde, this torquere is equivocated with the infinitive mode Tueri. Na tueris videre. Tu descends ob hoc verbo tuor. Tueris tuitus sum tueri (since the verb should make tuus in the infinitive mode, the cause of the difference between tuus and tuo differs, and tuor receives it mutually from tueor). Composita a tuor, tu in infinitivo modo facit. Ut coctus eris, coctus sum cocti. Obturor obstuere obtuitus sum obtui. Ite tuere. Defendere tu descends. Tu es tuere eius compositum. Et nota quod tuor eius compositum est tercie conjugationis. Tu dicis hoc verbum tuere pro speculare, videre, et pro defendere, protegere. Tribues scis hoc praeteritum tuus siue circumlocutum es. Et similiter faciunt composita ab eis. Lameo hoc verbum tuor. Repetitur severis in usu.\n\nHic docet Varus habere duas sigillas. Primo, currus (anglice crooked) et avarus. Qui habens varas manus, curvas manus. Persius. Fallit pedes regulam varum, curvo. This text appears to be in Latin, and it seems to be discussing the concept of a \"vates,\" which translates to \"prophet\" or \"poet\" in English. Here is the cleaned text:\n\n\"This is the name of a certain poet whose work Virgil corrected after his death. He says that the vessel has two openings. This vessel is called a sponsor or surety. At first, you go and later you go again. You are the sponsor of this vessel at first, but the second person who comes from the vessel is the one who produces it.\n\nThis is the vessel of the laundry. In it, feet are washed (in English, a vessel for washing) and your drink is from the washing. And your drink is in this vessel.\n\nThe laundry and the one who washes are the same. \"A lamb\" is from \"lambo\" (I.e., the poet is the same as the one who washes).\n\nHere, this vessel is the sponsor, as the name of the vessel shows. This vessel is the laundry vessel. He makes the vessels in the laundry.\n\nThis teaches that the Uates has four openings. For instance, as Juvenal says, the Uates is a prophet. Theodolus Flameus carried the chariot of the vates away. Similarly, there. If he does not believe in his own prophets or those of the gentiles, and so on.\n\nAnd the vates is also a poet, as Virgil, Terentius, and Ovid testify.\n\nAnd the vates is a priest of Jupiter, who prophesied future events.\" Uates is a prophet or poet or priest. This and that prophet.\nvehement. The author here assigns this name vehement two ways, namely in a good sense and in a bad. And so the evil spirit is called vehement, for it thrusts or injects pain or madness into the mind. And the good spirit is vehement, because it removes pain from the mind. It is written. The sound was made by the vehement spirit.\nvehement (sm Hugis. i.e. furious). If it has ve in the mind and then it is written as ve and I am. Or from ve when it is without. Or it is written from veho and the mind is without.\nAnd vehement is also called strong. As this one has a vehement cause, i.e. a strong one. And perhaps it is used in that figure of speech. Spirit of the vehement, i.e. strong, and it declines as follows: this and that vehement, and so on.\nThe author here teaches that velu\u0304 li. i.e. the three signs. Na\u0304 or velu\u0304 pertains to the ship. This text appears to be written in Old English or Latin, with some elements of Anglicized Latin. I will attempt to translate and clean the text as faithfully as possible to the original content.\n\nscilicet lintheamen quod nauis vehitur in pulsum venti (English: namely, the sailors who steer the ship according to the wind) Et velum pertinet ad moniales. Unus ista mulier accepit vel hoc illud nigrum peplum. Quod overunt in capite moniales. Et velum pertinet ad templum. Unus scriptur. Et velum est scissum est. Et dr velum de velo as. I. tegere.\n\n(Construct: A ship has a sail, and a nun has a veil, and a temple has a veil. And that veil is the one that hangs in the choir of the church during Lent. What does it signify is taught in the book of mysteries of John.)\n\nHic Author docet (quod) hoc nomen venenum est. Est illud quod homo bibit vel comedit et moritur. Unus Theobaldus. Eo niuge viperium donec suadente veneno. Bibit ea cunctis miscendo pocula mortis.\n\n(Construct: This author teaches (that) this name is venom. It is that which a man drinks or eats and dies. Theobald. He was bitten by a viper when it was persuaded by the venom.)\n\nEt venenum est tinctura. Quare sicut venenum inficit totum corpus, sic tinctura pannum.\n\n(Construct: And venom is a dye. For just as venom infects the whole body, so does the dye the cloth.)\n\nEt venenum est unguentum quo mulieres meretrices inungunt faciem (per) venas eis. Aliter nisi tangere sanguinem noceret.\n\n(Construct: And venom is an ointment with which prostitutes anoint their faces on their veins. Otherwise, it would not harm the blood.)\n\nUenena potata nocent. Et lanarus catur. I. tingitur veneno. I. (construct: Poisoned wine harms. And the linen is dyed with poison. It is dyed.) Unboetius in De Consolatione II, ne mix cloaked vellera with tyrian dye and venom. A foul woman, a foul prostitute, anoints and bathes her face with venom and tincture, appearing white with unguent or ointment.\n\nThe author states that this name \"verbum\" has four significations. Verbum is: the Son of God, as in \"In the beginning was the Word,\" and \"The Word was made flesh.\"\n\nVerbum is: deception. Quidquid amans dat, omnis amans verba, deceptiones.\n\nVerbum is: speech. Quid faciunt enses si te levis aura fatigat? Verba quidem non sunt verbera. Verba times. Et in Demophon's case, you gave winds, words, and sails. Quare verba carere fide? Verba sunt sermones. Et in Ovid's works, Verses of Ovid in Heroides or Epistulae, in the letter where Phyllis writes to Demophon.\n\nVerbum is a part of the orator's art. Verbum and the eighth part, one of the eight parts of oratory, is called verbum.\n\nHere the author states that this name \"vindicta\" has three significations. Vindicta is: revenge. This text appears to be in Latin, and it seems to be a fragment of an ancient text. I will do my best to clean and translate it into modern English while staying faithful to the original content.\n\nI. Consecutus est plenae vindictae. Libertas est ista.\n(He underwent full vengeance. This is liberty.)\n\nUindicta, ut vltio, Salterus in Alexandreidos. Primo, vindicta donec pertransiretira. Vindicta, ut vltione, Uindicta drunga pastoris cuique facit liberos. Quae fuerant servi. Alio novi, rudis drunga.\n(Vengeance, as pleasure, Salterus in Alexandreidos. First, vengeance, until it overcame her. Vengeance, as pleasure, Uindicta, the shepherd, makes free those who were her slaves. Others, new, rudimentary shepherd.)\n\nHoc nomen virago tribus modis drunga. Naia euam prima parens dicit, bat virago. Quidquid viri costa acta et facta fuit.\n(This name, virago, is threefold. Naia, the first mother, calls her virago. Whatever the deeds or actions of a man.)\n\nVirago, drunga, quaelibet uxor que dominatrix virum suum. Et virago, quae si virum agens, ducens quo vult.\n(Virago, she who dominates her husband. And virago, if she acts as a man, leading where she will.)\n\nConstructio ptma.\n(Construction ptma.)\n\nAutor hic docet quod hec volucris leonis equivocat ad tria. Nam est pars manus iuxta illud. In medio tendi non est volucris plena sciebat.\n(The author here teaches that this word for \"bird\" of a lion is equivocal to three. For there is a part of the hand near it. In the middle, to stretch is not a full bird.\n\nUola est pars aleae per quam volucris volat.\n(The sole is the part of the hooves through which the bird flies.)\n\nHic au docet quod hoc nomen vir quattuor significat. Primo, etate quemadmodum ille qui ad etatem virilem pervenit. Unus Paulus.\n(He also teaches that this name of a man signifies four. First, in the sense of one who reaches manhood. Unus Paulus.) When a boy becomes a man, he used to know that there were things that were small. When I myself became a man, there were things that were small. A man distinguishes sex. When it is uncertain. Whether he is a man or a woman. A man is put in the place of a husband. But when he is married. A man signifies virtuous or respectable. Be manly, that is, be virtuous. And similarly, before Pamphilus, if there is a place, I beg you to be a man, that is, a good man.\n\nThis teacher explains that this name \"uber\" has three meanings. For \"uber\" is also \"mamma.\" And it is said, \"uberas\" because they are moist and full of milk like the breasts of cows. And he declines this \"uber\" into \"uberis.\"\n\nAnd hence \"ibid,\" \"hic,\" and \"hoc\" are \"uber,\" that is, fertile.\n\n\"Ite uber,\" that is, the very fertility itself. Whence \"uberosus\" is he who is abundant, and this fertility is \"ubertas tatis,\" that is, abundant.\n\n\"Uva\" equivocates to two things. For \"uva\" is the skin that hangs from the grape.\n\nTranslate: The bone covers, that is, it covers that skin, and the fertile vine covers, that is, it covers the grapes. This text is in Latin, and it appears to be a fragment from a scholarly work discussing the meaning of the word \"Usus\" (which means \"use\" or \"custom\"). Here is the cleaned text:\n\nEt vinea est locus ul hortus in quo crescunt uites.\nThis is a vine or a garden where vines grow.\n\nHic docet autor quod hoc nomen Usus habet tres significationes. Primo utilitas. Sic Usui meo non convenit ociari, ut iste utilitas sapit ois homo, id est exercitium.\nThe author here teaches that the name Usus has three meanings. First, utility. My Usius dislikes idleness, and this utility tastes good to the man, that is, exercise.\n\nUsus, id est mes vel consuetudo. Ut iste habet bonum usum regendi se, id est bonum mores.\nUsus, that is, mes or custom. He who has a good use of it, that is, good morals.\n\nHic docet autor quod Uacat homines plures sigitiones. Uacare i. indulgere. Ut iste uacat lectioni sue, id est indulget.\nThe author here teaches that Usus allows more pleasures. To indulge is to be indulgent. He indulges in his reading.\n\nEt uacare, id est carere, tuco costruitur cum ablativo casu. Ut Uaco nummis, id est denarijs.\nAnd to be without, that is, to lack, is built with the ablative case. Like Uacus with coins, that is, denarii.\n\nEt Uacat, id est placet. Ut Uacat mihi scribere, id est placet, et tu est verbum impersonale.\nAnd Usus pleases. Like Usus pleases me to write, it is an impersonal verb.\n\nEt uacare, id est superundare. Sic unda uacat pelagi, ibi uacat, id est superundat.\nAnd to be without, that is, to lack, is like the wave that lacks, that is, overflows.\n\nEt vacare, id est esse vel fieri vacuus. Hec est eius propria significatio, et omnes aliae significatioe redolent illam.\nAnd to be vacare, that is, to be empty or to become empty, is its own meaning, and all other meanings derive from it.\n\nCum enim dico uaco lectioni, id est ac si dicerem, vacuus sum ab alijs rebus et insisto lectioni.\nFor when I say vaco lectioni, that is, as if I were saying, I am empty of other things and I insist on the reading.\n\nEt uacare, id est cessare. Ut iste uacat a studio, id est cessat.\nAnd to be without, that is, to cease, he ceases from his study. caret placet et uacat est idem quod vacuum. Tucu est impersonale. Vacat est repitum, id est inuentu pro hoc vho cessat. Est neutrum.\n\nUaleo les habet duas significationes. Primo uale posse, ut iste uale facere, id est potest facere. Et uale, id est validum esse, vel fieri. Cum dicitur, iste est ualens homo, id est validus homo.\n\nConstrue, ille valet qui potest. Et ille valet qui fit validus. Ethoe verbum salve comprehendit vale et aue. Et valeo es. Aliquid bene valere et aliquid perire, sicut patet inferius. Dicit Aviennis de iure vale quod recedens. Hoc verbum salve comprehendit aue et vale.\n\nDicit quod hoc verbum vale duobus modis accipit. Aliquis vale dicitur amico recedenti a nobis vel absenti. Ut quisquam aliis recedat.\n\nHic autor dicit quod hoc verbum valeat potest sumi in bona sigitate et in mala sigitate. In bona, quod accipitur tucu id est quod queat, id est potes sit vel bene sit ut valeat amicus meus sine fine, id est potes sit et bene sit sit sine fine.\n\nEt valeat. peret is moruatur ut valeant inimici regis. I.e., peret and moriant in this signification. Obuidius posuit ibi.\n\nHere the author states that the term \"valitudo\" is taken in two ways: Na, valitudo, i.e., infirmitas or periculum mortis. Tu quoque deriuat a valeo les, pro perire vel mori.\n\nValitudo in columna est vel sanitas, et tunc deriuat de vale, valete. I.e., de valeo les. Quod accipitur ibi bona sigtoae, pro bene esse.\n\nNota quod primo usus est pessimeros improprie sumpta in ista syllabali. De ista dicta valitudo corripitur et debet prodici.\n\nConstrue. O infirme, ho. Tuam valitudem est periculum tuum vel infirmitatem tuam. Et o firme, i.e., o sanus homo, tuam valitudem est scilicet sanitas tuavel columna siue prosperitas. Et ista dictio valitudo, drab ab hoc, valeo ve, pro vl. vel ab hoc, vale, quod est defectuosum quidam. Que, pro et, hoc dissimili modo drab. Vt superconiugat valeo les, lui, ere, di, do, du. Valens valiturus. Et nota quod valeo es. Este libro es de alguien que pertenece a precio y tu quien construyesco pago por ellas. As\u00ed es que este libro vale a ti cuanto quiso establecer. Yo tambi\u00e9n he actuado, o sea, puedes determinarlo. Por ejemplo, mi caballo dni meo vale 20.000 libras. Alguien construye por m\u00ed precio determinado, pero le hice poco importancia a la arte. Cuanto vale el libro, y as\u00ed es con constancia. Un Ovidio sobre una anciana. No me importa cu\u00e1nto te moleste.\n\nHic docet autor quod hoc verbum verro ris. Tiene cuatro siglas que se derivan de su nombre. Nam verro, i.e., se deriva de \u00e9l este verruculus (que es un escoba o escoba). Este verruculus es un g\u00e9nero de ret\u00f3rica o de nav\u00edo. Pesquero.\n\nItem verro, i.e., es tambi\u00e9n un sulco. Uno en Alexandreidos, decimo capitulo ultimo. Nosotros superamos las olas marinas. &c. I. sulcamos con nav\u00edos. Y \u00e9l dice (sm autorem istum) hic verres ris. Y es verres aper. A verrendo terra. Dicho. qr cum rostro verrit terra. Derive tn\u0304 sm Hugis verres a vires. qr magnas vires habet. Item verro ris. i.e. furor aris. aut delet es. qr qui furat delet res. id est. tollit res & abigit & asportat eas. & tu\u0304c deriuatur ab eo. Hic Verres. ris. Proprium nomen quoddam viri (qui fuit magnus fur) & tunc ponitur quolibet fure. Unde magister Matheus. Est Verres vicio furti pollutus honestus Expers. ad rapinam prone. ad arma pigre. & est zeuma a principio.\n\nConstrue. Tulector equivocabis quattuor. sc sig\u0304tiones sub illo vbo Verro ris. facit. i.e. signat mudo as. que &. et sulco as. &. deleo. es & furor aris. Et ista sunt quattuor vba ad que equivocat Verro ris quoque. Hinc. i.e. ab illo vbo Verro deriuantur ista. Hoc verterium li. Hic Verres sus. i.e. existes sus. Id est. aper aut porcus cum testiculis. (anglice a bare) quoque &. & Verres existens fur. & cetera ista supra exposuit.\n\nEt co\u0304iugatur Verro ris. Verri aut versi. Versum su. supino. Alexander in doctrinali: Ruelis verro versus supino. Item alius docens quomodo ista tria verba verto: verro, & vergo, faciunt praterita et supina.\n\nTibi verto. Si vergo ri verrere vel si, hoc est vto tis facit in praterito: vti. Vergo facit vsi. Verro facit vri aut vsi. Et ia sta tria verba faciunt in supinis: versum versum. Alius dixit: Uerto facit versum vergo vro quoque versum. Et est vro activum.\n\nAutor dicit quod Uideo es ere pluribus modis accipitur. Primo id habere visum aut uti visu. Et est differentia inter videre, aspiciere, & intueri. Uidemus natura, aspicimus voluptate, intueremur cura.\n\nItem videre, id est, cauere ut Uisum est mihi cauere sic facere. Id est, cautum est mihi facere. Et in euangelio: Quid ad nos, tu vidis, id est, caueris.\n\nEt videre est probabiliter intelligere vel sentire. Ut vides ne istam quaestione, id est, an probabiliter intelligis vel sentis.\n\nNota quod Uideo es est activum & corrumpit hoc syllabam vi in pnti. sed ca\u2082 produces in the perfect tense in the past. Un\u0304. Many saw. that it was not allowed to see. The first seeing is the perfect tense of the past. & produces we saw. & The last seeing is the present tense of the Infinitive and corrects the beginning.\n\nNote that in the Catholic canon (which Priscian mentions), \"Uidere\" is passive. \"Ibidem videre\" means \"to see passively.\" \"Ibidem esse bonus\" means \"I am good there.\" \"Ibidem\" is the deponent.\n\nThis verb \"video\" designates, that is, to see, or to have seen, or to see with the eye. Because \"pro\" and \"sig\u0304t\" are both \"et\" and \"pariter probable.\"\n\nThe author says that \"Uoco\" is taken in four ways. First, that is, to call out. For example, \"Magister uocat te,\" that is, \"he calls you.\"\n\nTo call, that is, to impose a name on a child at the door of the church. For example, \"Uocabat eum novi\u0304e patris sui Zacharia\u0304.\"\n\nTo call, that is, to summon. For example, \"Uocauit eum ad iram,\" that is, \"he summoned him to anger.\"\n\nAnd to call, is also to call others to the good life. For example, \"Ecclesia uocat pectores ad penitentia\u0304.\" And \"actiuis\" calls me, that is, adapting the name to me. & he who summons or excites. uocat et ecclesia uocat - the church and the cat call for penitents to rise from their pews, stirred by confession of lips, contrition of hearts, and satisfaction of works.\n\nHe says that I desire or long for two things. First, I desire or long for what I prayed for there, that I had written a book. Second, I vow or promise. There it says, \"I pray and give back, I promise.\" And it is called deus. I truly deeply pray or vow, or curse. I vow, voti, and so on.\n\nWe pray as we desire and wish, and each man prays and vows.\n\nThe author teaches that this name votum equivocates to three desires.\n\nAnd the vow, the promised vow. He renders it as deus in vows, ergo, I promise.\n\nFurthermore, the vow is an oration, supplication, and prayers. As it says there, \"Our prayers, Lord, graciously hear.\" That is, our supplications.\n\nThe vow marks your affection, your desire and promise, and your prayers. Nuero numerus causa metri. Author teaches equivocation in this word: volo, I three signs. Firstly, I wish this to be done well by me. Et volo signifies to desire. And tuus derives from it. This is your face. quia vultus pretends the will of the human mind. quidquid. In the face of a man, what is hidden inside. et volo, I desire. Also, a volo derives volitus. aum. Which theologians use the term utuere. Thus. This is what God wills (that) I am. id e. deus volleo is. Et eum volo is. lius. sine supino anomalu.\n\nAuthor says this word ulciscor eris. ultus sum. ulcisci. sqd dr. Ulciscor hostes. I take vengeance. et Ulciscor amicos. It is explained. I take vengeance for amicis. I take vengeance for amici. Et est Ulciscor verbum deponens. Inde hic Ultor. oris. & hec vultrix tricis. Et potest declinari hic & hec & hoc vultrix tricis. media pro. Et Ultus aum. This text appears to be in Latin, and it seems to be discussing the usage of the Latin word \"ubi\" (which means \"where\" in English). Here is the cleaned text:\n\nquod sepe accipit in passive sight. Non multus a. u. id est, non vultus.\n\nHere the author teaches that this adverb \"ubi\" is used: it is taken infinitively, as in \"est ubi,\" which means \"there is where.\" It is also given back, returned, or paid back, as in \"reddam ubi potero.\" It is also used interrogatively, as in \"cum dico, ubi fuisti tamdiu?\" And also \"et iam ubi,\" which is used frequently in poetry. For example, Ovid in his Matha: \"sic ubi deseruit madidos circufluis agros,\" and Salustius: \"ubi consolueris, mature opus est facto postquam accepisti consilium.\" And also Boethius in his Consolatio, Libro primo, Prosa prima: \"que ubi poeti cas musas nostro vidit assistentes thoro, postquam.\"\n\nHere the author teaches that this adverb \"ubi\" is taken from: it is held infinitely, it returns infinitely, it asks interrogatively, and it is followed by \"postquam.\" I. am undone and you. And he asks for a place. Why have you come? From what places have you come. And he asks for what material this knife is made. Thus, from what, is this knife made? Is it from a calibre or a ferrule? [Construct]. He refers to that which is relative and asks for places. [que] [pro] and material and so on.\n\nThis author states that the word \"ut\" is taken in many ways. First, as \"quam tu.\" I am wretched that I sin. I, that I sin.\n\nAnd \"ut\" as \"quod Iupiter,\" O Iupiter that this iron be not placed in rust. O Iupiter, let this iron not be placed in rust.\n\nAnd \"quam quis,\" Ovidius. Straightway, when you come, I shall see if works are done. I, quis, promptly. I shall appear, works are done. An old woman, I am. And it is versed in the book of heroines.\n\nHow Ovid places it, you see. Ignorance corrupts the body. They seize vices rather than move water. You see, do you perceive? How ignorance corrupts the body. desidiosus and pigrus body (almost like a slave) speak as if they say. Just as water captures vices and corrupts and rots, unless they are moved from one place to another. And similarly, there is a proverb against those who refuse labor for laziness and torpor. Such people are prone to decline into the worst vices.\n\nItem, as it is put. Anyone. A long-form ant carries her brood through the line.\n\nItem, as for instance, here I myself wish to transfer myself from this task to another. There I will be after I have done this.\n\nGo, as for instance, if\n\nThis author states that this word \"quod\" is used in two ways. First, as in \"quod rogo te, vt facias hoc,\" meaning \"what I ask you to do, do this.\" And \"et vsc quod,\" meaning \"and do what.\"\n\nThis author also states that the word \"quod\" can be a noun or a conjunction. If I see two animals, is it one or two? Or if I see two men, is it one or two? It declines in the dative. & this is properly distributed between two. & it is placed between the second, third, and fourth. Each of these distributives is properly two's. As the one who stones two running dogs runs between them. In this name, each distributive runs. \u00b6This \"utrum\" is a conjunction. And \"tu\" is placed for \"an\" or \"whether.\" As here. You do not know whether the stars of the sky are even or odd. In the first folio of Anteclausianus, it is immediately after the beginning in the second book. Do not suppress sudden movements of the soul. He runs to these works but still deliberates \"utrum.\" He can also consider and weigh signs there, that is, \"utrum\" is placed for \"an\" there. \u00b6Translate: you say \"quod\" is the name of the figure of speech called \"utium.\" And \"utrum\" is the conjunction. \u00b6This Author teaches that this conjunction can have three sigmas: \"nae id est quod etiam.\" For example, \"Qui by virtue of himself surpasses or aromas all.\" And it is a verse from a certain book called \"physiologus.\" And it should be construed as \"Omnipotent deus, we refer to you gracias who surpasses by virtue.\" etiam cuncta aromata, id est omnes species ciosas. Ite uel ide est quod salte. Si non suis vatibus credat vel getilibus. Vel ide est salte. Costrue istus vsus sic. Si Iudea non credat, id est non velit credere. Suis vatibus, id est prophetis. Esaye, Hieremie et huvl getilibus, id est salute getilibus. Vatibus, id est vibus sibylle. Qui versus fecit aperte loquetes de incarnato Iesu Christi.\n\nIte veqd siue sicut coiter accipitur. Ut Iohehus vel hericus scribit.\n\nCostrue. O tu lector, dicas hanc coitionem vel ide quod etia. Et discas vel ide quod salte. Quoque pro et. Et dicas vel idem quod siue.\n\nHic docet auctor quod hoc nomen Xantus duas significatioes. Nam Xantus fuit proprium nome cuiusdam regis qui quondam regnavit in Creta insula Oceanis. Unus Theodolus. Sic. Primus Creteis Saturnus verut ab oris. Que quid insula nunc vocatur vulgo Candy.\n\nIte xantus vocat fluuius qui est in Phrygia in qua sua fuit Troia.\n\nConstruct. Xantus was the king of Crete, both there and elsewhere, and Xantus was also the river of Troy, that is, Frigia. Frigia is a part of Asia, noted as Crete (in English, chalk). The author states that this name Xenium comes from three signs. Naum Xenium, that is, a reward. If you follow Christ, you will receive great Xenia. Xenia is a gift, whether great or small, sent to someone (commonly called \"one who goes\"). Xenia is a benefit or favor done to someone.\n\nThe author teaches that this name Zelus comes from four signs. Naum Zelus, that is, love. In zeal, forgetfulness of late hours comes. And zeal, that is, imitation. In zeal, one imitates. sequi. ut ibi: you shall follow there. Neque: but not. zelaueris facientes iniquitate: you should not be zealous in doing iniquity. i.e., not equal to or imitating iniquity.\n\nItem: Furthermore, zelus is suspicion held towards an ugly woman or man. Et dr.: and (Anglicely ielyous), as some have zeal due to their own passion or\n\nFinito libro equivocorum: The end of the book of equivocations. Here the two in the works of Auctor. que. sc: who. coegi: I have bound or collected. lege: law. Et libet: and it is pleasing or allowed. illa: that. equivoca legi: or equivocations should be read. i.e., perlegi: read through or taught. pueris: to new disciples. quisc: what. &c.\n\nLibro equivocorum: In the books of equivocations, the order of the words was set in a felicitous way, according to the interpretation of the English language. The end. Richardus Pynson: at the new Bream's Temple: London: printed and diligently corrected: orthography and style: as far as the means allowed: enucleated: he was most careful. Anno christiane redemptio: in the year of Christian redemption. Millesimoquadringentesimo Nonagesimo sexto: 1596. Die octava octobris: eighth day of October.\n\nprinter's or publisher's device.", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The crucifixion of Christ with the two thieves.\n\nThe Epitaph of the most noble and valiant Iasper, late duke of Bedford.\nRiding alone, deeply burdened with sorrow.\nIn a frosty forenoon, fast by the western side.\nThe world beholding, I wondered\nTo see the sea and sun keep both time and tide.\nThe air over my head so wonderfully to glide.\nAnd how Saturn, by circumference, is borne around.\nThese things to behold clearly notified me\nOf one true God to be there, without a doubt.\nAnd as my fantasy was inflamed in that occupation.\nFruitless, deprived of all manner of gladness.\nI was aware, driven into great desolation.\nProstrate on the earth, raving for madness,\nBy men's immoderate sadness increased,\nWhose deadly sorrow and dolorous distress\nLife in him by death was so near,\nBetter to behold, so far out of frame,\nNear I neared, fearing fragility,\nWherewith Death I perceived he called was by name. Which hounds and hounds had authority. Though the room unexpected was for his power's degree, yet fortune advanced him to his lord, therefore him to lie in such perplexity. What might it mean? I began to record to myself. I shook him, I agitated him, I went about him. And all to know, why so care, his carcass appeared lifeless. His temples I rubbed, and by the nose I held him. In vain, he could not be revived. He wavered, he pondered, and with himself he struggled. Such counsel continuing, but before I left the place, up his head he cast when his woeful ghost appeared. Those words saying with a pitiful face. O sorrow, sorrow beyond all sorrows, Metricus pumus. Color. repentio. All sorrows surmounting, lo. To which pain no pure may endure, Endure may none such deadly woe. Alas, woe is thee, enveloped, for he is gone. Gone is he, alas, who was ready to act. To recount all other it surpassed. Gone is he, alas, the valiant one. To recount all else surpassed his deeds. Gone is he, alas, who was eager to do. Every thing that was required of him, Metricus secundus. C. recita|cio simple.\nGone is he, alas, who was ready,\nEvery thing that courtesy of him desired,\nWhose froward fate falsely was conspired,\nBy antraphos envied and her ungracious charms.\nIaspar, I mean, is gone, Mars' son in armies.\nHe who of late reigned in glory,\nWith great pomp but tightly sealed. M. iii. C. narratio.\nNow we see him under foot,\nWith worms ruling, rent and rasped,\nHis carriage stinking, his features disfigured.\nBrother and uncle to yesterday's kings,\nNow is he gone and left us massed.\nClosed here lies he in a cloth of clay.\nShall he come again? A nay, nay.\nWhere is he become? I cannot discuss.\nThen with the prophet may we say,\nNon inventus est locus eius.\nResting in him was honor with sadness,\nCourtesy, kindness, with great assurance,\nDisdaining vice, loving always gladness. Metricus quartus.\nKnightly conditions, faithful allegiance,\nKindly demeanor, gracious utterance.\nWas there none more seemly feature or face. Friendly him fostered quadrial alliance.\nAlas, yet art thoujasper, alas.\nWherefore sorrow to our sorrow, none can be found.\nNo cause again care to mollyfy our money.\nAlas the pain,\nFor his body and ghost Metricus quintus,\nThat we loved most.\nIn a grave in the ground,\nDeath deeply hath drowned,\nAmong robels and stones,\nWherefore complain...\nComplain, complain, who can complain.\nFor I, alas, past am complaine.\nTo complain, wit cannot sustain.\nDeath me with dolour hath bespraynt M. vi.\nFor in my sight.\nOur lord and knight,\nContrary to right,\nDeath hath overcome.\nAs the vilest of a nation,\nDevoid of consolation,\nBy cruel cruelty,\nHe hath combated him sore. M. vii. C. iteracio\nHe hath him combated sore,\nThat France and England bore before,\nArmies of both quartered,\nAnd with honey sweet was gartered.\nSee how he is now martyred.\nAlas for sorrow, therefore.\nAlas for sorrow, therefore.\nOut and Wellaway.\nFor people many a score,\nFor him shall wail and roar,\nAlas that we were born,\nTo see this dolorous day. With a shameful hue I complain.\nLadies and damsels mourn and grieve.\nKnightes anteus of the mighty monarchy,\nComplain also for he who in his days\nEnhanced wantonness was your honor, your praise.\nNow is he gone from earthly bliss filled.\nFor dreadful death without delay.\nHis breath has been stifled dolorously.\nTerus degenerating also complains, complains.\nHounds peerless, hawks without pity.\nSacris, falcons, heroners, haughty. C. transsumptio.\nFor now your pomp and pride are darkened.\nYour pleasures have been turned to penance.\nPut on your mourning hoods,\nFor Iaspar your prince by prophecy of quality.\nPaste is by death, those dangerous floods.\nHe who maintained might and magnanimity\nHis blazing bliss now is with balys blechyd M. viii.\nThrough death's crooked and crabbed cruelty.\nIn deep dolor now is he drowned and wretched.\nHis staring standard that in stoures stretched,\nWith a sable serpent now set on a wall. His helmet heedless / coat corseleys / woeful and wretched.\nWith a sword in hand, they all hang.\nGewellys of late / poysed at great valor.\nHe led them desolate of every member.\nSticking on stakes as things of no joy,\nFor the corpse that they couched / cast is in sand.\nBy cruel compulsion caused to surrender. M. ix.\nLife up to death / that all overspurns.\nO see how this world turns.\nSome laugh, some mourn.\nyet you princes precious and tender.\nWhile you here in glory sojourn.\nThe death of our master, rue to remember.\nO tormentor / traitor / tyrant.\nSo unexpectedly our duke haste thou slain C. exclamacio.\nThat Wit and mind are unsufficient.\nAgain thy mischief malice to maintain,\nWe that in bliss wanted to complain,\nWith fortune floating most favorably.\nNow through torment and perseverance with pain.\nLonging we in fervent ecstasy.\nO murderer unspeakable without remorse.\nMonstrous of entail aborted in kind.\nThou hast his corpse distressed by force. C. reproba cio. Who parley with you cannot find.\nHow dare: how his flesh and spirit undo.\nDisagreeing from Cyzyle, Jerusalem and France.\nOh base traitors, with eyes blind.\nSore may you rue your utterquiedance.\nYou have bereft / I say, the earthly joy\nOf one brother and uncle to kings in degree.\nLinyally descending from Enias of Troy.\nGreat uncle and uncle to princes three.\nBrother to a saint by way of nativity.\nUncle to another, whom men seek blue.\nBlind, crooked, lame / for hourly remedies.\nThus God that Bromecod had given a prerogative.\nAnd yet you dolorous death, to the heart hast him stung.\nWenest thou felon, such murder to escape\nI say the brewers of Wales on the Wyll be avenged.\nFor thy false conspiracy and from Warde's fate C. newgacio.\nWe his servants also sole disconsolate.\nHast thou left / so that creatures more maddened.\nIn earth none wanders at Awen senescent and mad.\nWherefore to the field, to the field, on with plate and mail.\nBeast, bird, foul, each body terrestrial. M. x. Seek we this murderer him to assault.\nUnfrayded join in aid / the celestial bodies.\nHerry saint / with feigned eyes / to the also I call.\nFor thy brother's sake / help death to take / what it may with him.\nFor he reigns by right sudden / he will each kind encumber.\nFouconer thou art to blame.\nAnd oughtest take shame.\nTo make such pretense. M. xi. C. {pro}posopya.\nFor I die hourly.\nMay stand truly.\nAt full lawful defense\nDeath has no might.\nDo wrong neither right.\nFavor friend nor foe.\nBut as instruments\nAt commandment.\nWhether to abide or go.\nI am the instrument\nOf one omnipotent\nThat knowest thou firm and plain.\nWherefore from death\nThy woe and wrath\nI Would thou shouldst retain.\nAnd again God\nFor thy brother's sake\nBattle to dare.\nThen if it be right / most mighty / thy godhead I accuse.\nFor thy might / contrary to right / thou dost greatly abuse. M. xii. C. Introductio.\nCatyffes unclad / thou leavest behind / pain's Turks and Jews\n& or most great / thou give worms to eat wroth greatly I muse. Is this well done? Answer me soon. Make the Lord thy excuse. Did you disdain that he should reign, or was it else the cause? In his reign, he was most fond of thy laws. Certainly, and thou art plain and steadfast in thy ways. Every knight that does right, fearing neither dread nor awe, M. xiii. C. onomotopeya. Of thy face bright, shall have a sight, after this worldly ways. Then God, Lord, scripture records this cause that before the good God in heaven shall rest and pause. For first, thou wrought him of thy special grace, and We were not he also bought in calvary in that place M. xiiii. C. {pro}bacio. Thou, by thought, oft were brought with Satan to trace. Yet, Lord, to have pity on thee, thou oughtest on the picture of thy face. We neither he nor I were willing, M. xv. Yet damned shall he and we be, if thy mercy helps not. Discretion hast thou given us, what more ought we After death to live with thee, if we offend not. There is a cause yet for our care, Creator above.\nThat thy gospel declares, which I forget not,\nHow unwarily our welfare is brought about,\nBy death, that none will spare, Lord, we know not.\nIf in sin drowned, and so suddenly caught,\nThan of bliss are we bare, it fills me full of thought.\nThou knowest, Lord, best, thy self.\nMan is but dust and stercory, and filth,\nOf himself unable.\nSave only of thy special grace,\nA soul thou made to inhabit.\nTo make man firm and stable. C degressio,\nwhich man to do as thou ordained.\nWith foul fiends, he shall never be punished.\nBut in bliss be perpetual.\nAnd if he does the contrary,\nAfter this life then shall he die. M. xvi:\nFiends to feed the insatiable.\nFor which fiends foul thou made a center.\nIn which center, thou made an entrance,\nThat such as would break thy commandments,\nTherein should descend.\nBut our master, when death ensnared him,\nIn pure persistence, was wrapped. M. xvii. That thou invisible spirit there raped,\nWhere thy shields him shall defend.\nIf we not offend,\nHe will purchase.\nA glorious place.\nAt our last end,\nTo see his face.\nWe shall ascend M. quadrangularis. C. transversio.\nBy his great grace.\nIf we not offend,\nThou hast enveloped, I say aloft.\nThe soul of Jasper that thou wroughte.\nServe to do latrial.\nAnd why, Lord, I did the reprove?\nWas for perfect zeal and love.\nNot prejudicial for,\nFor Lord, I know express,\nThis worldly fruit is bitterness.\nFarcied with woe and pain.\nLife leading dolorously in distress,\nShadowed with death's likeness.\nAs in none certain.\nYet me seemeth thou art not of those who thus should beguile.\nHe is not yet dead / I lay my head thou hast hid for a while.\nAnd all to prove / who does him love / & Who will be unkind C. negaudio.\nThou hast in led laid him a bed, this I truly think in my mind.\nFor this we trove / & thou dost know / as thy might is most,\nThat him to die, to sow and hie,\nIt were to great a loss. And he knew this, I assure you, my lord,\nYou saw, my lord, this earth corrupted with false adultery.\nAnd thought it unfit for jasper, your knight.\nTherefore, from body and soul, you made a separation.\nPresented himself, seeing, by pure predestination. C. excusatio.\nWhen his life here should end and consume.\nTherefore, my lord, thus ends my dolorous exclamation,\nYour goodness knew what was best to be done.\nAs a penitent prince and full of contrition, M. xviii. C. conclusio.\nSo he died, we his servants can record.\nAnd that he may have everlasting fruit.\nWe beseech you, glorious king and lord,\nFor the last lesson that he recorded,\nTo your power he applied it, saying to you, \"omnes,\"\nAs a high knight, in faith, firmly prepared,\nAngels of heaven and powers,\nWith pain, he bore it to his heart,\nAnd left life, giving death entrance,\nWhich life in comparison to yours:\nIs as a point in a line, or as instant in time.\nFor you were, and are, and shall be all time,\nIn yourself reigning by divine power. Making three/and orders nine,\nTo deify him,\nWherefore we cry, \"Suffer not Iaspar to die.\nBut to live,\nFor eternally that he shall live.\nIs our belief.\nAnd then most craftily did combine,\nAnother heaven called crystalline,\nSo the third stellariferous to shine above thy sky.\nWherefore we cry, \"Suffer not Iaspar to die.\nBut to live,\nFor eternally that he shall live.\nIs our belief.\nMoreover in a zodiac, pure and fine,\nSynesius xii, thou set for a time.\nAnd them next in circle and line,\nSaturn, thou set, Jupiter and Mars citrine.\nConjoin and dry.\nWherefore, \"Suffer not Iaspar to die.\nBut to live,\nFor eternally that he shall live.\nIs our belief.\nThen to perish through Triton and Minos.\nThe mystic black and clouds tether,\nTitan, thou set clearly to shine,\nThe world's eye.\nWherefore, \"ut supra\nyet in their epicycles to trill and twine.\nRetrograde, stationary, direct as a line.\nVenus, thou set Mars, Mercury, and the moon crescent.\nNext fire and air so subtle of engine. The text reads: \"The reason we cry, Suffer not Iaspar to die. But to live. For eternally that he shall live is our belief. Water and earth with branch and vine, And so their works to end and fine. Man to make thou didst determine, Of whom am I. Wherefore I cry & the supply, Suffer not Iaspar to die. But to live. For eternally that he shall live is our belief. With him to comfort at all time. Thou joined the sex of frail feminine, Which by temptation serpentine, Their whole sequence brought to ruin. By overgreat folly. Wherefore we cry, Suffer not Iaspar to die. But to live. For eternally that he shall live is our belief. Than of thy goodness thou didst incline Flesh to take of thy mother and virgin. And us among in pain and famine. Dwelt and taught thy holy doctrine. Vulgarly, Wherefore we cry, Suffer not Iaspar to die. But to live. For eternally that he shall live is our belief. Til a traitor by false cunning, Accused thee at prime. So taken slain / and buried at complyne.\" Rose again repeats the act of Adam's redemption. By your infinite mercy. For this mercy, we cry incessantly and the supply does not allow our Lord to die but to live. For eternally that he shall live is our belief. Kings and princes remember this while you may. Do for yourself, for that is what you will find. Executors often make delays. The body is buried, the soul soon out of mind. Mark this well and engrave it in your mind. How many great estates have gone before us, and we shall follow in their footsteps by the course of kind. Therefore, do for yourself; I can say no more. Though you are governors most precious in kind, cast down your crowns and costly apparel. Endowed with gold and precious stones of India. In the end, little avails all. When your estates threaten to assail your bodies, bulging with a blistering sore, then Withstand shall neither plate nor mail. Therefore, do for yourself; I can say no more. There is a virtue most availed of, called perseverance from the portery. By whom all virtues are enhanced.\nWhich is not won but by diligent travel.\nBe warned, for in the end, virtue may fail.\nBody and soul, you are forlorn\nTherefore, if you follow Will's wholesome counsel,\nDo it for yourself, I can say no more.\nKings and princes, most sovereign of renown,\nRemember our master who went before.\nThis world is transient, now up, now down.\nTherefore, do it for yourself, I can say no more.\nHonor God, glory, and praise.\nQd: Death master of us all.", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "FOr as moche as the Lande ouer the see / that is to say the holy lande that men call the lande of hetynge / amonge all other landes it is mooste worthy lande and soueraigne of other landes / and it is blessyd and halowed and sacred of the precious blode of oure lorde iesu cryst. In the whyche lande it lyked hym to take flesshe and blode of the virgyn mary / and to en\u2223uiron that lande with his owne fete. And there he Wold do many myracles / and preche and teche the feythe / and the lawe of vs cristen men as vnto his childre. And ther fore he wolde suffre many reproues and scornes for vs. And he that was kynge of heuen / and of erthe / of eyre / of see / & of all thynges that are conteyned in them wolde all oonly be callyd kynge of that lande whan he sayde. Rex sum iudeo{rum}. I am kynge of Iewes. For that tyme was that lande of Iewes / and that lande had he chosen before all other landes as for the best and the most ver\u2223tuous and for the most worthy of the worlde / and as the Phylosofer saythe thus Virtus in medio consitit. That is, the virtue of things is in the midst. And in that land he would lead his life and suffer the passion and death of the Jews for us and to deliver and buy us from the pains of hell / and from death without end. Which was ordained for us for the sin of our father Adam. And for our own sins also. For he himself had no evil deserved: for he thought never evil. Nor did he ever do evil. And he who was king of glory and joy might best suffer death in that place, for he who will do anything that he will be openly known. He will do cry it openly in the midst of a town / or of a city, so that it may be known to all parties of the city. The king of the entire world would suffer death for us at Jerusalem, the center of the world, to demonstrate to men of all parts how dear he held us, as no more worthy creature could he have offered for us than his own blessed body and precious blood, which he suffered for us. What a god-like love he had for his subjects. He who had committed no transgression would suffer death in place of transgressions. Rightfully, men should love and worship him, for he brought forth such fruit through which every man is saved, but he knew not whether they should go there. Yet he urged them to remain, and I shall tell you, for I have passed through and ridden there with good company, many times, and of many lords.\n\nIn the name of God Almighty. He who passes over the sea: he may go many ways, both on land and see the countries that he comes from last to the land of Newfoundland and march to Prussia. And men go this way through the land of Hungary, through a city that men call Chippon. It is worthily and with great strength that the water is fresh twenty miles within the sea. And afterwards, men go to Burgundy and enter into the land of Burgers. There, men pass a Bridge of stone that is over the river Marroke. And men pass through the land of Pintias and come to Greece to the city of Stemwil and to the city of Affynpayn. Then to the city of Constantinople, which was once called Besarion, and there dwells commonly the emperor of Greece. It is the best church of the world and the fairest, and it is of St. Sophia. Before this church is an image of Jus.\n\nSome men believe that half of the cross of Christ is in Cyprus in an abbey of monks that men call the Hill of the Holy Cross, but it is not so. For the cross that is in Cyprus is the one they had for the victory of Jesus Christ. Therefore, they made the peace symbol, which went over palm leaves and the title they made of olive. Olive signifies peace, as the story of Noah witnesses. When the dove brought the olive branch that signified peace, a covenant was made between God and man. The Jews believed they would have had peace when Christ was dead. For they said that he caused discord and strife among them. And you shall understand that our Lord was nailed to the cross lying down. Therefore, he endured more pain. In Greece and among the Christians who dwell beyond the sea, they say that the tree of the cross that we call Cypress was from that tree which Adam ate the apple and found it written. And they say, according to their scripture, that Adam was sick and told his son Seth to go to paradise and pray the angel who kept paradise that he would send him some oil from the tree of mercy to anoint his body so that he might be healed. And Seth went, but the angel would not let him enter at the door. The angel told him that he could not have the oil of mercy. But Seth took for himself four branches from the same tree that his father had taken. When Seth returned, he found his father near death and doing as the angel had commanded. From these four trees, a cross was made that bore good fruit. That is, our savior Jesus Christ. Through whom Adam and all who came from him were saved and delivered from death.\n\nThis holy cross the Jews hid under the earth under the rock of Calvary. It lay there for two hundred years and more until Saint Elene found it. The same Saint Elene was the mother of Constantine the emperor of Rome. She was the daughter of King Alle, who was king of England at that time, called the Great Britain, whom the emperor took as his wife for her great beauty when he was in that country. And you shall understand that the cross of our Lord was in length eight cubits. And the width had a length of three cubits and a half. A part of the crown of our Lord Ihu, with which he was crowned, and of the nails and the spear head, and many other relics, are in France in the chapel of the king of France. The crown lies in a vessel of crystal, well-fitted and richly. A king of France bought these relics sometime from the Jews. To whom the emperor had given them as a great dowry for a large sum of silver. And all, if it be so that men say that this crown is of thorns, you shall understand that it was and is of ivy-leaves of the sea that was white, which prick as sharp as any thorns. For I have seen and beheld many times that of Paris and that of Constantinople. For they were both made of ivy-leaves of the sea, but men have separated them into two pieces. The part that is at Paris and the part that is at Constantinople. And I have one point to share: there is a white thorn branch given to me as a sign of great friendship. For there are many of them broken and fallen in the vessel to show the crown to great men who come there.\n\nYou should know that in that night he was taken, he was led into a garden, and there he was examined sharply. And there the Jews scorned him and made him a crown of branches of aloeswood that grew in the same garden. They pressed it on his head so hard that blood ran down from many places on his face, neck, and shoulders. Therefore, aloeswood has many virtues, for he who bears a branch of it on him is not harmed by thunder or any tempest, nor can any evil spirit enter any house where it is. In that same garden, Saint Peter denied our Lord three times.\n\nAfterward, our Lord was led before the bishop and the ministers of the Law in another garden, where he was examined as well. And he was scorned and afterwards with a white thorn, called a briar, which grew in that garden and had as many virtues. And afterwards, he was led into the garden of Caiaphas and there he was crowned by one angel and afterwards led into a chamber of Pilate. And there he was examined and crowned. The Jews seated him on a chair and clothed him in a mantle, and then they made a crown of ivy from the sea. And they knelt before him, saying, \"Hail, king of the Jews.\" That is to say in English, \"Heyle, king of the Jews.\" And the crown of which half is at Paris, and the other at Constantinople, the one that Christ had upon his head when he was crucified. Therefore, men shall worship that most and hold it more worthy than any of the others. And the spear shaft has the emperor of the Holy Roman Empire.\n\nBut the head is at Paris, and many times the emperor of Constantinople says that he has the spear head. And I have often seen it, but it is greater than that of Paris. In Constantinople lies Saint Anne, our Lady, brought from Jerusalem by Saint Elene. Also there lies the body of Saint John Chrysostom, bishop of Constantinople, and Saint Luke Evangelist, whose bones were brought from Bethany. Many relics are there, and there is a tomb made of stone, as it were marble, which men call the Idol tomb. They hold a great feast there every year, as if he were a saint, and open his auter for their great councils and assemblies. They believe that through inspiration from God and him, they will have the better counsel. In this country are high hills toward the end of Macedonia. A great hill that men call Olympus separates Macedonia and Thrace, and it is high up into the clouds. The other hill they call Athos is so high that its shadow reaches Olympus, about 77 miles between them. And above that hill is the air so clear that men can feel no wind there, and therefore no beast can live there, as the air is dry. And in these countries, philosophers sometimes went up on those hills and held a sponge moist with water to their noses, for the air was so dry. And above in the powder of the hill they wrote letters with their fingers. And at the year's end they came again and found those letters which they had written the year before without any defect. Therefore, it seems that those hills rise above the clouds to the pure air. And at Constantinople, the emperor's palaces are beautiful and well-decorated, and in them is a fair palace for justice. It is on stages, and each man can see well and none is disturbed. And under these stages are stables vaulted for the emperor's horses, and all the pillars are of marble. And within the church of St. Sophia, an emperor wished to lay his father's body to rest when he was dead. As they prepared the grave, they found a body in the earth and upon that body lay a great plate of fine gold. And on it was written in Hebrew, in large letters, \"Iesus cristus nascetur de virgine Maria. et ego credo in eum.\" That is, \"Jesus christ shall be born of the virgin Mary, and I believe in him.\" The date was recorded as two M. years before our Lord was born. And the plate is still in the church's treasury. It is said that it was Ermogines the wise man. And if this is true, the Greeks, though Christians, differ from us. For they believe that the Holy Ghost proceeds not from the Son but only from the Father. And they are not obedient to the Church of Rome or the pope. They claim that their patriarchs have as much power over the sea as the pope has on this side the sea. Pope John XXII sent letters to them, urging that the Christian faith should be unified and that they should obey a pope whom God had given \"plenary power\" to bind and loosen. They responded with various answers, one of which was: \"Your power is great among your subjects, but in St. John's tomb there is nothing but manna. For his body was translated into paradise. And the Turks now hold that city and that church, and therefore it is called the \"lesser Asia\" and you should know that St. John made his grave there in his life, and laid himself there quickly. Some say he did not die but rests there until the Day of Judgment. Therefore, there is great wonder, for men can see the earth of the tomb move and stir as if there were a quick thing beneath.\" And from Ephesus, men travel through many isles into the city of Patara, where St. Nicholas was born, and then to Myra, where he was chosen as bishop. Good wines grew there, strong ones that men had.\n\nA knight of the Red Cross once said that he would kiss her. And when the dragon began to lift its head again towards him, and he saw it was so hideous, he fled away. And the dragon, in its anger, threw the knight onto a rock and cast him into the sea. Therefore, he was lost. A young man, unfamiliar with the dragon, left a ship and traversed the isle until he reached a castle. He entered the cavern and continued until he found a chamber. In this chamber, he saw a damsel combing her hair and looking into a mirror. She was adorned with much treasure. The sight of the dragon-shaped creature caused him such great fear that he fled back to the ship. The damsel followed him, and when she saw that he did not turn back, she began to cry as if filled with sorrow. \"It is so bold of you to kiss me,\" she said. \"You shall not die, but you shall turn me back into my true form. You shall be lord of the land before mentioned.\" From then on, men came to the Isle of Rhodes. The Hospitalers hold and govern it, and they once took it from the Emperor. It was formerly known as Colle, and the Turks still call it that. And Saint Paul, in his Epistles, wrote to the Colossians. This isle is near Constantinople, about a hundred miles. And from this isle of Rhodes, men go into Cyprus where are many vines that first are red and afterwards turn all white. And those vines that are most white are clearest and have the best smell. And as men pass by this way, by a place where once was a great city that men call Salamis, and all the country was lost through the folly of a young man, for he had a fair damsel that he loved well. And she died suddenly and was buried in a marble tomb. And for the great love he had for her, he went on a night to her tomb and opened it and went and lay by her. And when he had done, a voice came to him and said in this manner: \"Go to the tomb of that same woman whom you have lain by, and open it and behold well what you have obtained from her: and if it makes men believe so.\" In Cyprus, they say Saint Gonon is honored, of whom men of that country make great solemnity. In the castle of Amoue, lords and other men eat on the earth. They make ditches in the earth all around the hall deep to the knee, and they cause pain to them, and when they will eat, they go therein and sit, doing so to be more refreshed, for that land is hotter than it is here. And at great feasts, and for strange men, they set forms and borders as men do in this country, but they are left to sit in the earth. From Cyprus, men go by land to Jerusalem, and by the sea, and in a day and a night, he who has good wind may come to the haven of Tyre, which is now called Sur. There was once a fair city of Christian men there. But Sarasins have destroyed it in great part, and they keep Dydon, which is Beruth, and from Beruth to Sardana is three ious. Whoever wishes to go longer upon the sea and come nearer to Jerusalem, he shall go from Cyprus by sea to the port of Jaffa. For that is the next haven to Jerusalem. From that haven is not but a day's journey and a half to Jerusalem. And that haven is called Joppa and the town beside it. It is named after one of Noah's sons, whom men called Japheth, who discovered it. And now it is called Joppa, and you shall understand that is the oldest town in the world, for it was made before Noah's flood, and there are bones of a giant.\n\nAnd at the left side of the hill is a town that men call Saare. And that is set upon another hill. There Saint James and Saint John were born. And in their worship is there a fair church.\n\nAnd for Tholomayda, which men now call Acre, to a great hill that men call Ekale de Tyrreyes is a hundred furlongs. And beside the city of Acre runs a little river that men call Belion. And there near is the fosse of Mymon all around it, which is a hundred cubits or furlongs long, and it is all full of gravel shining with such men making good verges and clear. Men travel far in a ship and by land with carts to take this gravele. And if there is never so much taken on a day, it is as full again the next morning as ever it was. This is great merchandise. And there is always wind in this fosse that stirs the sty, keeping the gravele troubled.\n\nIf a man puts or throws any metal into it, as soon as it is in, it turns to glass. And the glass made from this gravele, if it is remelted into the gravele, turns back to gravele as it was before. Some say that it is a pool of seawater gravele.\n\nAlso, from Acon, three journeys to the city of Philistia, now called Gaza, men went. And from that city, they brought Samson the strong gates up to a high place when he was taken in that city. There he slew the king in his palace and many thousands more with him. For he caused a house to fall upon them. and from then on men will go to the city of Caesarea\nand so to the castle of Pillerns and then to Ashkelon / and then to Iaphet. and then to Jerusalem.\nWhoever wants to go through the land of Babylon, where the Sudan dwells, to have leave to go more safely, should go through the churches and countryside / and to go to Mount Sinai before coming to Jerusalem / and then turn back, from Gaza to the castle Dayr. And after a man comes out of Syria and goes into the wilderness where the way is very sandy. And that wilderness lasts for eight journeys, where men find all that they need for provisions. And men call that wilderness Archellek / and when a man comes out of this desert, he enters Egypt / and they call Egypt Canopus / & in another language, it is called Meris. And the first good town that men find is called Beleth / and it is at the end of the kingdom of Alape. And from then on, men come to Babylon and to Cairo, and in Babylon is a fair church of our lady. Where she dwelt for seven days. In the land of the Jews, out of fear of King Herod, she found Saint Barbara's body, and there lay Joseph when he was sold by his brothers. Nabugodonozor placed their children in the fire. They were truly faithful children, whom men called Anania, Azaria, and Mysael, as the Psalm of Benedicite states. But Nabugodonozor called them Sydrac, Mysael, and Abdenago. That is, God, glorious God, victorious God, God over all kingdoms. This was a miracle that he made God's son go with those children through the fire.\n\nThe Sudan resides there, for there is a beautiful sea in a strong castle well-set upon a rock. In the castle lives someone to keep the castle and serve the Sudan, along with more than eight thousand people who take all their necessities from the Sudan's court. I should know, for I dwelt with him southern in his wars against the Bedouins for a great while. He intended to marry me to a great prince's daughter, who was very wealthy, and I intended to forsake my truth. And you should understand that the Sultan is lord of five kingdoms, which he has conquered and acquired through strength. These are the lands of Canopus, that is Egypt, the kingdom of Jerusalem, where David and Solomon were kings; the kingdom of Syria, of which Damascus was the chief city in the land of Damascus; and the kingdom of Arabia, one of the three kings who made offerings to our Lord when he was born. He held many other lands in his hand, and also Calaphs, which is a great thing for the Sultan. Among them are the Isle of Rois and this valley, which is very cold. And then men go up on the mountain of St. Catherine, which is much higher than Mount Moses. And there was no church, chapel, or other dwelling place at the site where St. Catherine was granted visions, but rather an hill of stones gathered together around the spot. And it is said that the Collet of St. Catherine asserts that it is all one place where our Lord gave the law to Moses.\n\nAnd St. Catherine was granted visions. You shall understand that it is all in one place or, alternatively, in a single location that bears the same name. For they are both called Mount Sinai. But there is a great distance between them, and a great valley.\n\nNow, a man has visited this holy place of St. Catherine. And he intended to travel to Jerusalem.\n\nAnd they have frequently waged war with the Sudan. And at that same time that I was living with him, they had no more than a shield and a spear to defend themselves with. And they wore no other armor, but they wound their heads and necks in a great linen cloth, and they are men of ill kind. And when men have passed through this wilderness toward Jerusalem, they come to Bersabe. That was once a fair and lovely town of the Canaanites, and some of their churches remain there. This town is called Beersheba, and it is held in great reverence. For the holy patriarchs who lie there, and no Canaanites or Jews are allowed to enter. But they have a special grace from God.\n\nThe valley of Hebron lasts nearby, to which Abraham was supposed to dwell with his wife. And there they begot Seth, from whose lineage Jesus Christ was born.\n\nIn that valley is a field where men draw out a thing from the earth. Men in that country call this thing frankincense, and they eat it instead of spice. They carry it to sell, and it cannot be made too deep or too wide, but it returns to the sides again at the end of the years through the grace of God. Two miles from Hebron is the grave of Lot, who was Abraham's brother. And a little from Hebron is the Mount Marble, from which the valley takes its name. And there is a tree called Dyrpe, which Sarasyns refer to as the Oak of Abraham, or the Dry Tree. They claim that it has existed since the beginning of the world and was once green, bearing leaves up until the time that our Lord died, and so did all trees in the world, or else they failed in their hearts or faded. Some prophecies state that a lord prince from the western side of the world will conquer the land of Permission, also known as the Holy Land, with the help of Christian men. This prince will sing a mass under the Dry Tree. And then the tree will become green and bear fruit and leaves once more, and through this miracle many Sarasyns and Jews will be converted to Christian faith. Therefore, they greatly revere and carefully keep it. And if it is dry, it possesses great virtue. For certainly, he who bears a little of it on him is protected from falling evil and possesses many other virtues. And it is held very precious. From Ebron, men go to Bethlehem in half a day, as it is only five miles, and the way is difficult and wooded. But Bethlehem is a little city, long and narrow, well fortified with a ditch, and was once called Effrata, as Holy Writ says. Ecce audiuimus eum in Effrata. That is to say, we heard him in Effrata, toward the end of the city, near the east, is a very fair church. And it is gracious and has many towers and pinnacles and cornices, all strangely made. Within that church are forty-three great and fair marble pillars. Between this church and the city is the field Flood's, and it is called the field flooded. For a fair maiden, who was falsely accused of fornication, was condemned to death and buried in that place to which she was led. And as the wood began to burn around her, she made her prayer to our Lord, for she was not guilty of that sin. He would help her so that it might be known to all men. When she had said this, she entered the fire, and as soon as the fire was out, the burning branches became red roses, and the unkindled branches became white roses full of white roses. These were the first roses and roses ever seen, and thus the maiden was saved through the grace of God. And therefore, the field is called the Field of God, for it was filled with roses. Additionally, beside the altar of that church on the right side, as one comes downward, there are twelve steps. There is a nativity scene there, now well adorned with marble and richly decorated with gold, silver, and other colors. A little distance away, by three paces, is the Crib of the ox and the ass. And beside that is the place where the star fell, which led the three kings, Caspar, Balthasar, and Melchior. Greeks call the kings these names: Galgalath, Saraphim, and Galgalath. These three kings offered themselves to our Lord. Encounter gold and myrrh, and they came together through God's miracle in a city called Bethlehem, which is to say, Jerusalem. They journeyed from Betheleem and were there on the fourth day after they had seen the star. And beneath the cloister of this church, eighteen grees at the right side of the Charnel of the Innocents where their bones lie, is the tomb of Saint Jerome. He was a priest and a cardinal who translated the Bible and the Gospels from Hebrew to Latin. Nearby is a church of Saint Nicholas, where our lady rested when she was delivering child. And since she had so much milk in her pap that pained her, she milked it onto the red stones or marble. The traces of this can still be seen white upon the stones. You shall understand that all who dwell in Bethlehem at one time and those who sell it are said to have cursed a good hermit, who loved much in his drunkenness. And therefore he cursed the wine and them that drink wine. But his curse is turned to himself, as holy writ says: \"His wickedness shall descend upon his own head.\" And also, the Saracens bring forth no pork and they eat no pork flesh, for they say it is unclean and forbidden in the old law. In the land of Palestine, as well as in the land of Egypt, they eat but little veal and beef, but it is so old that it no longer troubles or works.\n\nRegarding Jerusalem, you shall understand that it stands fair among hills and there is neither river nor well, but water comes by conduit from Hebron. And you shall know that it was first called Iebus, then David called it Iebusalem. Salome called it Jerusalem, and it is called thus yet. Jerusalem is in the kingdom of Surrey, and nearby is the land of Palestine and Ascalon. But Jerusalem is in the land of India, and it is called Inde.\n\nThe world has wrought its heel in the midst of the earth. And within the rock where the cross was fixed, it is written: \"Gros, guist, basis thou pestes thoy thesmoysy.\" That is to say, \"Thou seest the foundation of all the world and of this faith.\" The proper course of the sun is 40 days without a leap year. They counted after the accounting of ten months to the year, and he died in his forty-second year, and after twelve months, thirty-two. And within Mount Calvary, at the right side, is an altar where our Lord was bound when he was scourged. Nearby, at four feet, are four stones that always drop water. Some say that these stones wept for our Lord's death. Near this altar, in a place forty-two degrees deep, was found the true cross, by the consent of St. Helena. Three crosses were found. One was our Lord's, and two were of the thieves. St. Helena tested them on a dead body. As soon as the true cross touched the body, it revived. And in the valley is the place where the four nails of our Lord were hidden. He had two nails in his hands and two in his feet. Of one of these nails, the Emperor of Constantinople made a bridle for his horse to bear him in battle. Through its power, he overcame his enemies. And when all lands of Assyria, Turkey, and Damascus of the church were on the right side, as men go up, approximately eighteen paces. degrees said to his mother: \"Mulier ecce, many popes have made [it], but they sing in good devotion. And there is no place where our Lord rested when he was weary from bearing the cross. And you shall understand that before the church of the Sepulcher, they call Nostre Dame de Vatynz, and there was Mary Cleophas and Mary Magdalene, and they drew their water there when our Lord was done to death. And from the church of the Sepulcher, he burned the city and destroyed it, and took all the Jews and killed them. Thirteen thousand two hundred and fifty were killed, and the others he kept in prison and sold thirty for a penny. They said that they bought Jesus Christ for thirty pieces of silver. And when my companions and I came there, we entered barefoot into the temple and thought we should do as much or more than those who were guarding it. This Temple is three score and three cubits wide and as much in length and height.\" And it is within the temple a stage of twenty-three degrees of height, and good pillars all about. This place the Jews called the Holy of Holies. And in that place comes none but only their priest who makes their sacrifice. And the people stand all about in various stages according to their dignity and worship. And there are four entrances to that temple, and the doors are of cypress, well fitted. And within the eastern door Our Lord said, \"Here is Jerusalem.\" And on the northern side within the door is a statue, but it does not run: of which holy writ speaks and says, \"I saw water coming out of the temple.\" That is to say, \"I saw water coming out from the temple.\" And on the other side is a rock that men called sometimes Mo. Twelve trumpets of silver, and a table of silver and seven golden bowls. And all other relics that were before the Nativity of Jesus. This place is where Jacob slept, seeing angels going up and down a stairway. He said, \"This place is holy, but I was unaware.\" Jacob held the angel who changed his name and called him Israel. Here, David saw the angel who shared the people with a sword and sheathed it all in blood. On this rock, Saint Simeon received the Lord into the temple. He set him there when the Jews wanted to stone him, and the rock split in two.\n\nTherefore, all that Jacob had planned to build the Temple, he entrusted to Solomon his son. He built it and prayed to the Lord that all those who prayed devoutly and with good hearts in that place would have their prayers heard and granted rightly. And the Lord granted it. And therefore Salomon's son called Proba this well, a cistern-like structure. In this church is a well named Proba, and he who bathed first in it after its making was he who was sick, whatever sickness he had. There was a man with palsy made well there, who was fifty-eight years old. And our Lord said to him in this manner, \"Take up your bed and walk.\" And beside was the house of Pilate, and a little distance was the house of Herod the king who slew the Innocents. When he saw that he was to die, he sent for his sister and all the great lords of that country. And when they were there, he put all the lords in custody and sent each one home to their houses, and told them what his sister had done with them. And you should understand that in that time there were three Herods of great renown. This is about Herod Antipas, whom men called Herod, the one who beheaded Saint John the Baptist. Herod Agrippa slew Saint James. In the city is the church of the Savior, and there is the army of Saint John Chrysostom. There is also a larger part of Saint Stephen's head. And on the other side, toward the south, as one goes to Mount Zion, is a fair church of Saint James where his head was struck off, and there is a little piece of the pillar. Near our Lord was scourged the robe of Christ. And there was Anne's house, who was bishop of the Jews at that time. In that same place, Saint Peter our Lord denied three times before the cock crew. And there is a part of the table on which God made His maundy with His disciples. And yet is there the vessel with water. And there is the place where Saint Stephen was stoned. And there is the altar where our Lady heard the angels sing Mass. And there appeared Christ first to his disciples after his resurrection when the gates were spread and said, \"Pax vobis.\" That is, \"Peace be with you.\" And on that mount appeared Christ to St. Thomas and bade him come and touch his wound. Then Thomas first doubted and said, \"Dominus meus et Deus meus.\" That is, \"My Lord and my God,\" in that same chapel behind the high altar. All the apostles were there on Maundy Thursday when the Holy Ghost descended upon them in the likeness of fire, and there made the Passover with his disciples. And St. John the Evangelist slept on our Lord's knee in that place, and saw sleeping many precious things of heaven. The Mount Sion is within the city, and it is there that Judas hanged himself for despair when he had sold Christ and thereby the synagogue where the bishop of the Jews and Saracens came. Some went there to hold a council, and there Judas cast the thirty pieces of silver before them and said, \"Peccavi, tradens sanguinem iustum.\" That is, \"I have sinned, betraying righteous blood.\" And on the other side of Mount Zion, toward the south, there is a field that was bought with thirty pieces of silver for when Crispus was sold. This is called Acheldemach, that is, in this field are many tombs of the saints, whom men call Georgians. These cities were burned with fire from hell. And some men call that lake, the lake of the Almighty.\n\nThis flow of Jordan separates Galilee: and the land of Idumea and the land of Bether.\n\nAnd you shall understand that, after leaving the Dead Sea afterward, out of the March of the land of Promise, there is a strong castle that men call Carras.\n\nMen go through the province of Galilee, through rough Ramatha, Sophym, and through the high hill of Effraym where Anna Samuel, the prophetess, dwelt, and there was born the prophet, and after his death, he was buried on Mount Joy, as I have said. And after came men to Sychar where the Ark of God was kept under Heli the prophet. The people of Ebron made sacrifice to our lord, and our lord spoke first to Samuel there. God ministered the sacrament, and on the left side was Gabaa and Rama ben-Hanan, from whom holy writ speaks. Then men came to Shechem, which some call Sychar. This is in the province of Samaria. There was once a church there, but it was destroyed, and it is a fair valley and fertile. And there is a good city that men call Neapolis. From there, it is a day's journey to Samaria, which men call Sebaste. And from that city were the twelve tribes of Israel. But it is not as great as it was. There was a saint named John, buried between two prophets, Helias and Abdon, but he was translated to Makaryn's star, beside the dead sea. And he was translated from Samaria by his disciples, but Iulius the apostate took his bones and burned them, for he was the emperor at that time. All shall judge. And they threw the Bible after the letter, and they laid their heads on red linen cloth for a difference from others. For Saracens laid their heads in white cloth / and cries.\nWhen he converted water into wine. And from thence men went to Nazareth, which was once a great city. But now it is only a little town / and it is not walled. & There was our lady born: the name took our Lord of this city / but our lady was taken as wife by Joseph at Nazareth when she was fourteen years old. And there the angel saluted her, saying Hail Mary, full of grace, the Lord is with thee. That is to say,\nAnd so when all this is said, a man may go without any hindrance.\nAnd also you shall understand and know that our blessed lady bore a child when she was fifteen years old. And she lived with him thirty-two years. And after his passion she lived twenty-two years. And from Nazareth to Mount Thabor is three miles. And there our Lord was transformed before St. Peter, St. John, and St. James. And there they saw our Lord and Moses and Elijah the prophets. Therefore, St. Peter said, \"It is good to be here. Let us make three tabernacles for him.\" Our Lord Jesus Christ commanded them not to reveal it to any man until He was raised from death to life. And on the same hill, the four angels sounded trumpets. They raised all the dead to life. And then I will come in body and soul to the Judgment. But the Judgment will be in the Valley of Josaphat on that day. At that time, when our Lord rose from death to life. And also, a mile from Mount Tabor is Mount Ermen. There the city of Nain was. Before the gates of that city, our Lord raised the widow's son who had no children. And from then, men went to a city called Tybo. Christ and his disciples went there after his resurrection, and they recognized him in breaking of bread, as the holy writings say. That is to say, in English: \"Lord, I shall confess unto thee in all my heart.\" And in another place he says, \"My sin is known to thee.\" And in another place, \"Thou art my God, and I shall confess unto thee.\" And in another place, \"For the thought of man shall be confessed to thee.\" They can read the Bible and the Psalter, but they do not leave it in Latin. Instead, they translate it into their own language. And Saint Austin and Gregory say, \"He who knows his own thoughts and is converted, let him believe in forgiveness for himself.\" Whoever knows his sin and turns, may believe in having forgiveness. St. Gregory says, \"The Lord has spoken thus: 'And there are those called Georgians, whom St. George converted. And they worship the saints in heaven more than others do, and they have their crowns shown. The clergy have round crowns, and laymen have square ones. They hold the law of the Greeks, and others are called Christian men of Byzantium, because they were under the yoke. Some were called Nestorians, some Arians, some Nubians, some Georgians, some Indians from the land of Persia. Each of these has some articles of our faith. But each of them varies from the others. And the variations were too great to tell.\"\n\nNow, I have told you about many kinds of people who dwell in the countries mentioned. Now I will turn back to my way. For he who wishes to turn from the land of Galilee, which I spoke of earlier, To reach this side, one must pass through Damascus, a fair city full of good merchants, and it is three journeys from the sea and five journeys from Jerusalem. Merchants transport goods on camels, mules, horses, and other beasts. This city was founded by Helius of Damascus. It was Abraham's servant before Josias was born, and he intended to inherit Abraham's estate, hence he named the city after his name, Damascus. Near Damascus is the mountain of Syria. In this city is a multitude of physicians, and the holy man Saint Paul was a physician here before his conversion. Later, he became a physician of souls. Near Damascus is a place called Our Lady of Sardemarc, five miles from Damascus. It is on a rock, and there is a beautiful church, and monks and nuns dwell in the church. Behind the high altar. In the valley is a tree with an image of our lady painted on it, which has been turned into flesh multiple times but is now only seen as a little image. However, through the grace of God, the table drops oil, as if from an olive. And there is a marble vessel beneath the table to receive the oil. Pilgrims are given some of it for healing of many sicknesses, and he who keeps it clean for a year, after which it turns into flesh and blooms. Between the cities of Dark and Rapha, I have told you of ways / by which men go the farthest and longest: by Babylon, Mount Sinai, and Mount Modin. At Mount Modin lies the prophet Machabe, and above Ramah is the town of Donkey, where Amos the prophet was. For many men cannot endure the taste of the sea and prefer to go by land, even if it is more painful. A man shall go to one of the harbors of Lombardy, such as Venice or another. He shall pass into Greece, to the port of Myroche or another, and go to Constantinople. He shall cross the water called the Bosphorus, and around it are many good hills and fair woods, and wild beasts. He who wishes to go another way goes by the plains of Rome, along the Roman coast. On this coast is a fair castle that men call Florina. Once out of the hills, he passes through the cities of Myra and Artaxata, where there is a great bridge on the river. Beyond this river, which comes from Mount Libanus and is called Alban, at its passing, Saint Eustace lost his two sons. And it goes through the plain of archades. And so to the Red Sea. And men go to the city of Antioch and then to the city of Fern. Antioch is a fair city and well fortified, for it is two miles long. And at each gate of the bridge is a good tower. This is the best city of the kingdom of Suria, which men call Manbij. And from Toulouse, men go to Tripoli on the sea. And on the sea, men go to Dacre. There are two ways to Jerusalem. On the left way, men first go to Damascus by the Jordan River. On the right side, men go through the land of Philistia and so to the City of Joppa, which was ruled by Joppa's lord, and some call it Castel Pellerin. From there, it is four days journey to Jerusalem. They go through Caesarea Philippi, Iaffe, Rames, and Emaus. And so to Jerusalem.\n\nNow I have told you some ways by land and by water. How men may go to Jerusalem. If it is true that there are many other ways that men go by after countries that they come from. Nevertheless, they all turn to one end. Yet there is a way entirely by land to Jerusalem, passing no sea from France or Flanders. But that way is long and perilous and of great travail, and therefore few go that way. He that shall go that way goes through Hungary and Prussia. And so to Tartary, this Tartary is held by the great Khan, whom I shall speak of later, as his lordship endures. The lords of this Tartary yield him tribute. This is a full evil land and sandy and little fruit bearing. For there grows little good of corn or wine, neither beans nor peas. But beasts are there in great abundance, and therefore they eat flesh without bread, and they soup their meat with horse milk and other beasts. They eat cats and all manner of wild beasts, rats and mice, and they have little wood, and therefore they cook their food with horse milk and other beasts' milk when it is dry. Princes and other lords eat but once a day, and they are very little and they are right foul people and of evil kind. In summer, there are many tempests and thunders that kill many people and beasts, and suddenly it is extremely cold there, and suddenly it is extremely hot. The prince who governs that land called Ragusa dwells at a city called O. You should know that a man takes three journeys from Prussia to pass this Way until he reaches the land of Sarasins, where Christians reside every year. They carry their victuals with them, for they will find nothing there but a thing called Solys. They carry their victuals on the ice on sleds and chariots without wheels. As long as their victuals last, they may dwell there, but no longer. And when spies of the country see Christians come, they run to the towns and cry out loudly. \"Kera, kera, kera.\" And you should know that the frost and ice there are harder than here. Every man has a stove in his house, and there they eat and do all things. This is at the northern side of the world, where it is commonly cold. For the sun comes hardly within that country, and that land is in some place so cold that no man can dwell. And on the southern side of the world is in some place so hot that the following is what I have told you about the Saracens and their laws. If you will, I shall tell you a part of their law and their truth, according to their book called Alcoran, or Mesopotamian, in various languages of countries. Muhammad gave them this book in the why, among other things, as I have often read and seen. They believe that the good shall go to paradise, and the wicked to hell, and all Saracens hold this belief. If a man asks what paradise they mean, they say it is a place of delights where a man shall find all manner of fruits in all times and waters.\n\nTheir book also says that she had a child under a palm tree, and then she was ashamed and great, and said, \"I would be dead.\" And as soon as the child spoke and comforted her, it said to Mary: That is to say, do not fear Mary. Benatadre Mary, and in many other places they say in their book Alkaron that Jesus Christ spoke as soon as he was born. And the book says that Jesus Christ was sent from God Almighty to be an example to all men. God shall judge all men \u2013 the good to heaven and the wicked to hell. And this is true that Christ spoke through the mouths of his prophets. Also, Muhammad commanded in his Alkaron that a man should have two, three, or four wives. But now they take nine, and as many concubines as they like. And if any of their wives commit adultery against their husbands, he may drive her out of his house, and another may take her, but he shall give her of his goods. Also, when men speak of the Father and the Son and the Holy Ghost. They say that there are three persons and not one god. For their Alcoran speaks - the one of the Trinity does not speak, nor any of them. But they say that God spoke, or else he was the dominator. And God has a ghost or else he was not alive. And they say that God's word has great strength, and so does their Alcoran. And they say that Abraham and Moses were with God, for they spoke with him, and Muhammad was a right messenger of God. And they have many good articles of our faith, and those who understand the scriptures and prophecies have them. The Gospel and the Bible are written in their language, and so they are well versed in holy writ, but the Sudan told me one day in his chamber that he had expelled all manner of men, lords, knights, and others, and he wanted to speak with me in council. He asked me how Christian men governed themselves, and he would help you so that no man would regain the land when they serve their god well. But while they live so wickedly as they do. We have no fear of them, for their god shall not help them. And then I asked him how he knew the state of Christian men. He replied that he knew well both lords and commons through his messengers whom he sent after the prince's death. He wedded the lady called Quadryge. Muhammad fell often in the falling evil. Therefore, the lady was angry, as she had taken him as her husband and he made her to undergo that every time he fell so. He said that Gabriel the angel spoke to him, and because of the great brightness of the angel, he fell down. Muhammad reigned in Arabia the year of our Lord, six hundred and twenty. He was of the kind of Ishmael, who was Abraham's son, and he is properly called Hagar's daughters, but some are called Moabites, and some Ammonites. All bloody and then they said they spoke the truth. And therefore Saracens, who are devout, do not drink wine openly. they shall be reproved, but they drink good beverage and sweet and nourishing, made of calamels. From calamels is sugar made. It sometimes happens that Christian men become Saracens, either through power or simplicity or wickedness. And therefore Lachesleuyn, when he receives them, says this: \"Laeles ella Macho come to England. Two letters may then they have in their alphabet. That is to say, y and z, which are called thorn and zed.\n\nAnd since I have spoken before about the holy land and the countries around it and the ways to Mount Sinai to Babylon, and other places of which I have spoken,\n\nNow I will tell and speak of iles [isles], and of diverse beasts and diverse peoples, for in those countries there are many diverse peoples and lands. And lands that are separated by the four floods that came out of paradise terrestrial. For Mesopotamia and the kingdom of Caldee and Arabia are between two floods, Tigris and Euphrates. He said there was all our faith. He immediately delivered him out of prison. And he commanded that psalm to be said every day at prime. He held Athanas in high regard for he was a good Christian man, but he would never go to his bishopric as they accused him of heresy.\n\nTopazus was once held by the Emperor of Constantinople, but a great man whom the Emperor sent to retake that country from the Turks held it for himself and called himself Emperor of Topazus.\n\nFrom thence, men went through little Armenia. In that country is an old castle that is on a rock which men call the castle of S.\n\nAnd he who wishes to wake this same hawk for seven days and seven nights. And some say that it is only three days.\n\nAnd so, on one occasion, a man who was at that time king of Hermony, a valiant man, woke up. And on the seventh day's end, the lady came to him and asked him what he would ask for. He was a fool for he didn't know what he asked for; he couldn't have her, for he shouldn't ask for worldly things and she wasn't worldly. The king said he wouldn't allow anything else. She said to him since he wouldn't ask for anything else, she would grant him\n\nBut take note, for no man may go on that hill.\nSnow always covers that hill both in winter and summer. No man has gone up since Noah's time. A monk, through God's grace, brought a plank that is still at the abbey at the foot of the hill. He had a great desire to go up that hill and was forced to do so. When he reached the third part of the way up, he was so weary that he could go no further and he rested and slept. When he awoke, he was back at the foot of the hill and then prayed to God devoutly that He would allow him to go up the hill. And the angel said to him that he should go up the hill and so he did. And since that time, no man came there. And therefore, men shall not call it Ca. On the other side of this city of Carna, men enter into the land of Iob. That is a good land and great abundance of all fruits, and men call that land the land of Swere. In this land is the city of Thomar. Iob was a pagan and also he was Cot, the king had a great war with them of Sychy, and he was called Solopenco. He was slain thereabout with water. Beside Amozonde is the land that Turgut, that is a good land and profitable. And for the goodness of that land, King Alexander made a city there that he called Alexander. On the other side of Caldee, toward the southern side, is Ethiopia, a great land. In this land, on the southern side, are the people very black. In that side is a well, and on the day the water is so cold that no man may drink from it. And on the night it is so hot that no man may suffer to put his hand in it. In this land, the rivers and all the waters are turbulent and somewhat salt for the great heat. Men from that land are lightly drunken and have little appetite for food. They commonly have the palsy and have but a short life. In Ethiopia there are men with only one foot. They go so fast that it is a great marvel, and it is a large foot that casts a shadow and covers the body from the sun. In Ethiopia is a city called Sabae, one of the three kings who sought our Lord being its king.\n\nFrom Ethiopia, men go into India through many diverse countries, and it is called India the more. It is divided into three parts: India the more, a full hot land; India the less, a temperate land; and the third, toward the north, is very cold. For great cold, frost, and ice, the water becomes crystalline, and upon that grows the good diamond, which is like a troubled color, and that diamond is so hard that no man may break it. Other diamonds men find in Arabia that are not so good. And some are in Cyprus and in Macydony men find diamonds. But the best are in India. And some are found in a mass that comes out where men find gold from the mine. When men break the mass into pieces, and sometimes men find some of great size and some less, and those are as hard as those of India.\n\nAnd all if it be that men find good diamonds in yond India on the rock of crystal. Also men find good diamonds on the rock of adamant in the sea. And on hills, as it were, hasy notes: and they are all square and pointed of their own kind, and they grow both male and female and are nourished with the dew of heaven, and they beget commonly and bring forth small children that multiply and grow all the years. I have many times tried that if a man keeps them with a little of the rock and waters them with many dews often, they shall grow alike every year. and the small shall become great, and a man shall bear the diamond in his lift they may not be polished, but men may test them well in this manner. First, share with them in diverse precious stones as gems or other on crystal and then men take a stone called adamant. Upon that adamant and lies a needle before that adamant, and if the diamond is good and virtuous, the adamant does not draw the needle to itself whyless the diamond is there. And this is the proof that they are beyond the sea. But it sometimes happens that the good diamond loses its virtue through him who bears it, and therefore it is necessary to cover its virtue against. Or else it is of little value, and there are many other precious stones. It is called India. In that water men find elysium of thirty feet long. And men who dwell near that water are of evil color and yellow and green. In India there are more than five thousand islands that men dwell in good and great numbers besides those that men do not dwell in. In each of these lands there is great abundance of cities and many people. Men of the mind do not commonly leave their land, as they dwell under a planet called Saturn, and this planet makes its course through the twelve signs in twenty years, and the moon passes through the twelve signs in a month. Since Saturn is of such late starting, the people's bodies are weakened greatly, and those from the country who know the custom bind them up tightly and anoint them with oils. Therefore, it is made for them to hold them up or else they might not live. In this land and many others, men and women lie all naked in rivers and waters from under the sun until it has passed. They lie all in water but their faces, for the great heat that is there. In this isle are ships without iron nails or bonds, as rocks of adamant in the sea draw ships to them. From this island, men go by sea to the Isle of Canana, where there is great abundance of corn and wine. The king of this island was once so mighty that he waged war with King Alistair. They are well with God, for the marvels they do and therefore they worship them. And so they say of the sun: it often changes the temperature, heating up all things on earth. But it is not good, and they know it is not good. Yet it is well with God, and God loves it more than anything else. Therefore they say God should be worshiped.\n\nAnd so they make idols of other planets and of fire as well, for it is so profitable and necessary.\n\nAnd of idols they say that the Ox is the holiest and most profitable thing they can find on earth, for it does many good things and no harm. They know well that it cannot be without special grace from God, and therefore they make their god of an Ox. The one half and the other half a man is the fairest and best creature in the world. And they worship needs and other beasts that they first met, attributing this good disposition to God's grace. Therefore, they have made images resembling those things which they may worship before they meet anything else.\n\nAnd so at the foot of the same hill is a right fair and clear well that has a full good and sweet savour. It smells of all manner of spices. And at each hour of the day it changes its savour diversely. Whoever drinks three times on the day of that well is made whole of all sicknesses that he has. I have sometimes drunk from that well. And I think yet that it benefits me. Some call it the well of youth. For those who drink thereof seem always young and live without great sickness. And they say this comes from Paradise land, a holy thing, as they claim. When the king has done this, other lords and then other men of degree do the same, when they can have any remainder. In this country, their idols are half man and half ox. And in these idols, the wicked ghost speaks to them and gives answers to what they ask before these idols. And so they make sacrifice. If any man dies in that country, they burn him, signifying that he should suffer no punishment if he were laid in the earth with worms, and if his wife had no children, they burn her with him. And they say it is a god's reason that she makes him company in the other world as she did in this, and if she had children, she may live with them and she will. If the wife dies beforehand, they burn her and her household as if he will. In this land, good wine grows. And women drink wine, and men none. And women show great devotion as Christian men go to St. James. And there come some in pilgrimage bearing sharp knives in their hands, and as they go by the way they sharpen their shanks and thighs so that the blood may come out for the love of that idol. And they say that he is holy, one who will die for that goddess' sake. And some are there who from the time they go out of their houses at each third step they kneel to that which they come to, this idol. And you shall understand that when great feasts come of that idol, as the dedication of the church or the enthronement of the idol, the entire countryside is assembled.\nChristian men who will endure so much penance for our Lord's sake as they do for their idol. And nearly before the procession goes, all the minstrels of the country come, as if without number, with many diverse melodies. And when they come again to the church. They set up the idol again in its throne, and for the worship of the idol, two or three men are slain with sharp knives by its will. And a man is thought in our country to have great worship. He has a holy man in his kin. So they say there that those who are thus slain are holy men and saints. And they are written in their litany, and when they are thus dead, their friends burn their bodies, and they take the ashes and keep them as relics. They say it is a holy thing, and they have doubt of no peril when they have those ashes. From this country,\n\nCrescyte et multiplicamini et replete terram.\n\nThat is, be fruitful and multiply, and fill the earth,\n\nwith men who have dealt with them. Also the land is common for one man has it one year, another man another year. Also all the goods and corn of the country are in common, for there is nothing under the world that would seem to be the riches that are there,\n\nbut if he had seen it. The king of this Isle is so mighty that he has frequently overcome the great Khan, the mightiest emperor in the world, for there is often war between them. The great Khan seeks to hold his land and to find an island called Salamasse or Paten. This is a great kingdom with many fair cities. In this land grow trees that bear melons. Of these, men make fine bread, which is white and of good savory and seems like wheat. And there are other trees that bear poison instead, which is no medicine. But one. that is to take the leaves of the same tree, stamp them and temper with water and drink it, or else he shall die suddenly for trial. These stones fight fiercely, for there may be no quarrel or such thing there. Therefore, those who know the manner of them make their quarrels without iron and so they kill them. And then is another island that men call Calonach, a great and plentiful land, which has as many wives as he will. For he has a thousand and more, and lies by none of them but once. And that land has a marvel that is in no other land. For all manner of fish of the sea come at a certain time of the year, every kind after another. And they say they are near the land and on the land sometimes and there they lie for three days. And men of the land come there and take what they will. and then go those fish away to die, they take and hang him up quickly on a tree, birds that are eagles, of God they eat them, then worms of the earth. From then men go to an island where the men are of ill kind, they nurse houses to torment men, and when their friends are sick, they hope they shall die. They do those houses strangle for they will not allow a death that is too quick, for then they should suffer great pain as they say, and when they are thus dead they eat their flesh for venison.\n\nA from then men go through many islands by sea to an island called Melke. There is full ill folk for they have no other delight but to fight and kill men. They drink gladly man's blood which blood they call God. He that can slay most is of most name among them. And if two men are at strife, and they are reconciled, they must drink each other's blood, the father of the Lamb and as we say, Father and Son. Right so the king says each day in court. prayers to his god before he eats, and he bears about his neck a ruby, oriental and fine, near a foot long and five fingers. For when they touch the,\na great shame and velocity so th,\nFor to go from this Isle toward the sea that is called ocean, toward the east many journeys, a man shall find a kingdom it is called Mancy, and\nin this land the most and least and most delightable, and of most plenty of all gods that is in the power of man. In this land dwell Christian men and Saracens, for it is a great land. Therein is two thousand cities, more than twelve thousand, and each gate is a good one. On one side of the city runs a great river. And there dwell people called Byzantines, this is a noble city where the king of Mt I spoke of and other many near three thousand or four thousand, and he gives them to eat of fair vessels of silver, and when they have eaten he smites the claret again and they go again there they came from. And the monkey says that those beasts are souls of men who are dead, and those that are fair are souls of lords and other rich men. When men pass from the city of Cydnes, they find it made like great houses with high walls called Cadom, which has seven gates. The distance between each gate is a great mile. Thus, the old and new cities are about twenty miles apart. In this city is the seat of the great lord, located in a beautiful and spacious place. The walls surrounding it are two miles long. Within these walls are many beautiful places. In the garden of this palace is a large hill, on which is another palace, the fairest to be found in any place. Around this hill are many trees bearing various fruits. And around this hill is a great ditch, and there are few rivers and vineyards on each side. There are many wild birds that can be taken and cannot leave the palaces. Within the hall of this palace are twenty-four pillars. Gold-covered, and the walls are lined with rich skins of beasts called panthers. These are fair beasts with a pleasant smell, and no unpleasant smell from the skins reaches the palace. The skins are as red as blood. They shine so brightly that one cannot look at them directly. Men praise these skins as much as if they were fine gold. In the midst of this palace is a place called the mount, well-made with precious stones and great pearls hanging around it. At the four corners of this mount are four golden statues. And beneath and above are containers for beverages that they drink in the emperor's court. The hall of this palace is richly decorated. And at the upper end of the hall is the emperor's throne, where he sits at meals at a table well-bordered with gold. The border is filled with precious stones and great pearls, and the arms of the chair are adorned with various precious stones, also bordered with gold. To the left of his throne is the seat of his wife, a degree lower than him, and it is of Iasper, bordered with gold. The seat of his second wife is a degree lower than the first, also of Iasper and bordered with gold. The seat of the third wife is a degree lower than the second. He always has three wives, sitting on thrones in submission to him and under men's feet. Those not wedded have none such. The right side of the emperor sits his son who will be the next emperor, and he sits a degree lower than the emperor in such seats as the emperor sits. And by him sit other lords of his kin, each one lower than the other according to their degree. The emperor has his table by him, one that is of gold and precious stones or of white crystal or yellow bordered with gold. And each one of his wives has a table by herself, and under the emperor's table sits a goat that goes around the hall. It has many branches of grapes, some white, some yellow, some red, and some black. all the red arrows of rubies or crimson alabaster, the white arrows of crystal or birch, the yellow arrows of topaz, the green arrows of emeralds and chrysolites: their food and drink is more honest among them than in those countries. For all commoners eat nothing but flesh of all manner of beasts, and when they have eaten all, they wipe their hands on their skirts, and they eat but once a day. And you shall know why he is called the great Khan: you will understand it well, for all the world was destroyed without a single noise but Noah's Ark, and Noah, his wife, and his children were in it. Ham saw his father's nakedness when he slept and scorned it. Therefore, he was cursed, and Japheth covered it again. These three brothers had all the land. Cham took the best part and God sent me to him, and it is His will that you say to the seven lines that you shall be their emperor there, for you shall conquer all the lands that are about you, and they shall be in your subjecthood as you have been theirs, and when morning came, he rose up and said to the seven: The knight came to the same lineages and begged them, in God's name, to make him their emperor. They should be free from all subjection, and the next day they chased Changus to be their emperor. They did him all the worship they could and called him Chane, as the White Knight had named him. They promised to be obedient to God Almighty and believed he would deliver them from servitude and that they would call on him in all their mysteries. Another statute was that all men who could bear arms should be numbered. One master for every ten, a captain a master, and one master for every thousand. Then he commanded the greatest and principal men of the seven lineages to forsake all that they had in inheritance or lordship. They did so. And he ordered each man to bring his eldest son before him and slay them with his own hands and strike off their heads. As soon as they did his bidding, he saw that they made no resistance. And when he saw that, he ordered them to gather there, and when they returned from the chase, they went to search in the woods if anyone was hidden there. But no man was sitting there for that purpose, so they departed. And thus the chase was saved from death. And he went away on a night to his own men who were loyal to him. From that time onwards, men of that country have done great worship to that bird, and therefore before all birds in the world they worship that kind of bird. And then he assembled all his men and rode against his enemies and destroyed them. And when he had conquered all the lands that were around him, he held them in subjection. And when the chase had conquered all the lands up to Mount Belian, the white knight appeared to him in a vision again and said to him: Change the will of God is that thou pass the mount Belian / and thou shalt see him die / and then reign after Cythoco, his eldest son. Now I have told you why he is called the great change. I will now tell you about the governing of his court when they make great feasts and the principal four times in the year. The first feast is of his birth. The second when he is born to the temple to be circumcised. The third is of his idols when they begin to speak. & the fourth when the idol begins first to do miracles. At these times he has men well arrayed by thousands and by hundreds, and each one knows well what he shall do, for there is first ordained iv. Thousands of rich barons, able to organize the feast and serve the Emperor, all have gold-crowned heads adorned with precious stones and pearls. They are dressed in gold and camelot fabric as richly as possible. All men lay their hands on their heads, and they do so. And thus, hour after hour, they bid various things. I asked privately what this meant. One master replied that the bowing and kneeling on the earth at that time had this meaning: that all those who knelt in this way would forever be true to you, the Emperor, without any gift or coercion they would never be traitors or false to him. And the putting of the finger in the ear had this meaning: that none of those would hear any evil spoken of them, the Emperor or his council. And you shall understand that men make nothing, clothes, bread, drink, or such things for the emperor but at certain hours that the philosophers tell, and if any man raises war against that emperor in what country it may be, these philosophers know it soon and tell the emperor or his council, and he sends men there, for he has many men. He has many men to keep birds as gavorkens, sparrowhawks, falcons, gentles, laners, sacres, pope-mays, and other. And he has many Syrians that men call Sardians, and there is enough cold there, and in winter he dwells in a city that men call Camalach, where the land is very hot, and there he dwells for the most part. And when this great change rides from one country to another, they order four companies of people. Of which the first goes before a day's journey, for that company lies even where the emperor shall lie on the morrow, and there is plenty of provisions there. And another ost comes at the right side of him and another at the left side, and in each ost is many people. And then comes the fourth ost behind him bearing a drawn bow. And it is a great marvel to see. Also, the land of the great Channel is divided into twelve provinces. And each province has more than two thousand kings. Furthermore, when the emperor rides, things that give good smell to the emperor come to him, and if it pleases the reverent men to come to him. And when he sees the cross on his hat, which is made of precious stones and great pearls, and that hat is so rich that it is wonderful to tell. And then he bows to the cross. And the prelate of the reverent men says orisons before him and gives him the blessing with the cross. And he bows deeply to the blessing. And then the same prelate gives him some fear from the number of nine. A man must give something to the emperor in a golden plate according to the old law, which states, \"Nemo accedat in conspectu meo vanuis.\" Translation: \"No man shall come before me in my sight empty-handed.\" The emperor then commands these religious men to go out, so that his enemies do not defile them. Those religious who dwell near him or his son follow the same custom. For this great lord is the greatest in the world. Priest John is not as great a lord as he. Nor is the sultan of Babylon or the emperor of Persia. In his land, a woman has a C husband and some 40 or more concubines, and they take only women from their kin as wives, except for their mothers' sons. But they must wear a token on their heads and do not live with their husbands. He may lie with whomever he wishes. They have plenty of all kinds of beasts, except pigs. for those who worship both God, who made all things, and have idols of gold and silver, and to these idols they offer the first milk of their beasts. And this emperor has three wives. And the principal wife was John's daughter. The people of this country begin to do all their things in the new moon, and they worship much the sun and the moon, and those men ride commonly without spurs, and they hold it a great sin to break a bone with another and to cast milk on the earth or any other liquid that men may drink. And the most sin that they may do is to piss in their houses where they dwell. He who pisses in his house shall be slain. Of these sins they confess to their priests, and for penance they shall give silver. The place where men have pissed shall be hallowed. Arrows and a great hatchet / and gentle men have short swords. He who fights in battle they kill, and they are ever in purpose to bring all lands in subjection to them. For they say prophecies say that they shall be overcome by arrows' shot and that they shall turn to their law. But they knew not what men they shall be. It is great peril to pursue the Tartars when they flee. For they will shoot behind and kill men as well as before. And they have small eyes as little birds and they are commonly false. They hold not what they swear when they are dead, they shall go into another world and eat and drink and have pleasure with their wives as they have here. And when he is laid in the earth, no man shall be so bold to speak of him before his friends.\nAnd when the emperor is dead, the seven lineages gather together: they touch his son or the next of his blood, and they say, \"We will and we ordain, and we pray that you be our lord and our emperor. He inquires if we will let him reign among us, or will do as he bids him. And if he bids that any be slain, he shall be slain. And they answer all with one voice, \"Whatever you bid shall be done.\" Then the emperor says, \"From now on, my word shall be as my sword.\" And they set him on a chair and crown him. And then all the good towns send him presents, so that he shall have more than a cart full of gold.\n\nIn this land are but few trees bearing fruit. In this land men lie in tents and they burn dung of beasts, for lack of wood.\n\nThis land has few fruit-bearing trees. In this land, men live in tents and burn dung of beasts for fuel. This land slopes toward Prussia and Rosas, and through this land runs the great river Rhine, which is one of the largest rivers in the world. It freezes so hard every year that men fight battles there in great numbers, both on horseback and on foot, more than a hundred thousand at a time. Near this river is the great sea of the Atlantic Ocean, which they call the Mauritanian Sea. Between this Mauritanian Sea and the Caspian Sea is a narrow passage leading toward India, and therefore Alexander the Great founded a city there called Alexandria to guard this passage, so that no one could pass unless he had permission. And now this city is called Port de Fer, and the principal city of Comana is called Sarachs. This is one of the three ways to reach India, but few people can travel this way unless it is in winter. And this passage is called the Strait of Gibraltar. And another way is to go from the land of Turkeston through Now I have described to you the lands towards the north, from the lands of Chatay to the lands of Prussia and Rosy, where Christian men dwell. Now I will describe to you other lands and kingdoms in coming down from Chatay to the Greek sea where Christian men dwell. And since next to the great channel of Chatay, the emperor of Percy is the greatest lord, I shall first speak of him, and you shall understand that he has two kingdoms. The one begins to the east and is called the kingdom of Turkescon, which lies to the west towards the Caspian Sea, and to the south to the land of India. This land is good and well-mannered and has many prosperous cities. But two most principal of the cities are called Bacirida and Sorinaguit. The other kingdom of Percy lasts from the river of Phison to the great Ermony, and to the north to the Caspian Sea, and to the south to the land of India. And this is a full, prosperous country. In this city are three principal cities: Nessabor Saphan and Sarmasse. And beyond is the land of Erminy, in which were once three kingdoms. This is a good land and fertile, beginning at the Aegean Sea and extending westward to Turkey in length, and in breadth it extends from the city of Alessandria, now called Port de Feu, to the great sea and the land of Myddy and the Great Armory. In this land are two kings, one of Abeaz, and another of George. But the one of George is under the great Khan's subjection, while Abeaz has a strong country and defends himself well against his enemies. In this land of Abeaz is a great marvel, for there is a country in it that is nearly three days' journey long and about, and it is called Hammon. And that country is entirely covered with myrtes, so that no light penetrates there, and no man dares to enter that country because of the myrtes. and nevertheless men of the country there claim that they have sometimes heard the voices of men and horses whinnying and cocks crowing, and they knew well that men dwelt there but they did not know what kind of men. They say this mistiness comes through a miracle of God, that He did for Christian men there. For there was a wicked emperor who was of Poitiers, and he was called Saures. He sometimes pursued all Christian men to destroy them and made them sacrifice to his false gods. In that country dwelt many Christian men, who left all their goods and riches and wanted to go to Greece. When they were all assembled in a great plain, they were called \"Megatherion\" and his men came to kill these Christian men. Then the Christian men all knelt down and prayed to God. And as a thick cloud came over the emperor and all his host, they could not depart, and they dwelt in darkness. They emerged never since, and the Christians wondered where they would appear. Then next is this land of Turkey, which marches towards great harmony. In each one of these countries are many good cities: Capadocia, Syria, Cilicia, and Cappadocia. It is a plain land, with few hills, and few rivers. And then is the king of Mesopotamia, who begins in the east at the city of Flom of Tygre, at a city called Mosul. It lasts westward to the foot of Euphrates, to a city called Rochayz, and westward from high Hermon to the wilderness. Ethiopia marches eastward to the great wilderness, westward to the land of Nubia, southward to the land of Maritane, and northward to the red sea. Marytane lasts from the hills of Ethiopia to Libya, both high and low, to the great sea of Spain.\n\nI have heard of a land called Caldia, where there grows a kind of fruit. When it is ripe, men cut it apart and find within it a substance resembling flesh and bone, like a little lamb without wool. And they eat both the best and the fruit itself. Nevertheless, I told them that I did not find this marvelous. For in my country there are trees that bear fruit that become birds flying, and they are good to eat. What falls in watery places and what falls on the earth dies, and they marveled at this. In this land and many others, there are trees that bear cloves and nutmegs and cane and many other spices. There are vines that bear such large grapes that a strong man would have enough to do to carry a cluster of them. In the same land are the hills of Cassia, which are called \"uber.\" Among these hills are the enclosures called Gog and Magog, and they cannot come out on any side. There were enclosed twenty-two kings with their people who dwelled between the hills of Syene and King Alessander chased them there among those hills, for he believed he could enclose them through the work of men. But when he saw it was not possible, he prayed to God that He would fulfill what he had begun. And God heard his prayer and enclosed the hills together so that the Jews dwell there as if they were locked in. And there are hills all around them. But on one side, there is the Sea of Gaspy. And some men might ask There is a thing on one side that is called a sea. Why don't they go there instead? I answer that, if it is truly called a sea, it is not a sea but a strange standing among hills, and it is the greatest strange thing in the world. And if they went over the sea, they wouldn't know where to arrive, for they can only speak their own language. And you should know that the Jews have no law except their own law in the whole world. But those who dwell in these hills pay tribute for their land to the queen of harmony. And sometimes it happens that some Jews go over the hills, but many men cannot pass there together because the hills are so great and high. Nevertheless, men say in that country that in the time before Christ they will do much harm to Christian men. And therefore, all the Jews who dwell in various parts of the world learn to speak Hebrew. For the Jews who dwell among the aforementioned hills will come out of the hills, and they speak only Hebrew and nothing else. And then shall these Jews speak Hebrew to them and lead them into Christianity to destroy Christian men. For these Jews say they know by their prophecies that those Jews among those hills of Caspy shall come out and cry, \"Alexander did build great stones strongly fortified. And they shall break these gates and so shall they find the issue.\" From this land men shall go to the land of Bakary where are many wicked men and fell. In that land are trees that bear wool as if it were sheep, from which they make cloth. In this land are many Ibotaynes who dwell sometimes on land and sometimes on water and are half man and half horse, and they eat not but meat when they may get it. In this land are many griffins more than in another place. And some say they have the body before as an eagle and behind as a lion. And they speak truly. For they are made so, but the griffin has a body greater than eight lions and stronger and more stalwart than a hundred eagles. For certainly he will bring to his nest flying a horse and a man on his back or two oxen yoked together as they go at plow, for he has long nails on his feet and great ones that seem like oxen horns, and from these they make cups to drink from, and from his ribs they make bows to shoot. From this land of Bakary men pass through many journeys to the land of Prester John, which is a great emperor of India and men call his land the Island of Pantoxore. This emperor Prester John holds great lands and many good cities and towns in his kingdom, many great islands and large ones. For this land of India is all divided into islands because of great floods that come out of paradise. And also in the sea there are many great islands. The best city that is in the Island of Pentoxore is called Nyse, for it is a noble and rich city. Prester John has under him many kings and many diverse peoples, and his land is good and rich but not so rich as the land of the great Khan. For marchants come not so far to the land of the great chartreuse, as they do into its length, for it is so long a way. And in the Isle of Chatey, they find all that they have missed, such as spices, clothes of gold, and other riches. And although they might have bought better in the land of Priest John, nonetheless they let it pass for the long way and great perils in the sea. For there are many places in the sea where there are great rocks of a stone called adamant. This stone, of its own kind, draws to it iron, and therefore no ship that has no iron nails may pass, for it would draw it to itself. Therefore, they dare not venture into that country with ships for fear of adamant. I once went into that sea and saw, as long as it had been, a great island of trees and shrubs growing. The sailor said that those were great ships that were dwelling there through the virtue of the adamant and of the things that were in the ships, these trees grew and flourished. And such rocks are in many places in that sea, and therefore no ships can pass that way. Another reason they fear the long journey, and therefore they go to Chatay, which is near to them. Yet it is not so near that they need to be in the sea to the west of Venice or Genoa for ten or twelve months.\n\nThe land of Prester John is long, and merchants pass through the land of Persia and come to a city that men call Ermes. For a philosopher that men called Ermes founded it. They pass an arm of the sea and come to another city that men call Saboth, where they find merchants and papyrus as great a plenty as larks in our country. In this country there is little wheat or barley. And therefore they eat rice, milk, cheese, and other fruits. This emperor Prester John commonly marries the daughter of the great chan, and the great chan his daughter. In the land of Priest John is much diversity and many precious stones so great and so large that they make of them vessels, plates, and cups, and many other things. I will tell you something of his law and of his faith. This emperor Priest John is Christian and a great part of his land. However, they do not have all the articles of our faith, but they believe well in the Father and the Son and the Holy Ghost. And they are full devoted and true to one another. And they make no use of cattle. He has under him 72 provinces and countries, and in each one is a king, and those kings have other kings under them. And in this land are many marvels. For in that land is the gravelly sea, which is of sand and of gravel, and no drop of water. And it ebbs and flows with great waves, as another sea does, and it is never still or at rest, and no man may pass beyond it. And all if it be that there is no water in that sea. men can find fish that are good and of various forms and shapes in this sea, unlike any other. And they are of full good savory and sweet taste and are pleasant to eat. Three journeys from this sea are great hills through which comes a great flood that comes from paradise. It is full of precious stones and contains no water, and it rains with great waves into the grimy sea. This flood rains for three days so fast and stirs up great stones from the rocks with it that it makes a great noise. And as soon as they come into the grimy sea, they are no longer seen. In those three days when the fruit is a kind of iron and after midday,\n\nThis emperor Prester John, when he goes to battle, bears no banner before him, but bears before him, in place of a banner, a fruit of iron, after midday. crosses of fine gold and those are great and large, well adorned with precious stones. For each cross, a thousand armed men and more than a hundred thousand foot soldiers are assigned, in the manner of keeping a standard in battle in other places. He has men without number, called Saracens. The borders of the bars are of ivory. The windows of the hall and chambers are of crystal. Some tables they eat from are of emeralds, some are of amethyst, some of gold and precious stones. The pillars that bear the tables are also of such stones. The green on which the emperor goes to his seat is one of jade. The one he sets upon his foot is of citrines. All these give great light at night. And all if the charcoal braziers give great light. Nevertheless, each night twelve great vessels of crystal are filled with coals to give good smell and to drive away evil air. The form of his bed is made of sapphire, well bound with gold, to ensure comfortable sleep and to suppress lechery. He would not lie by his wives more than three times a year, except for the purpose of having children. He also has a fair palace at the city of Nysa, where he resides when the air there is not as tempered as it is at the city of Susa. He has more than thirty thousand men in his court each day.\n\nJohn of Poitiers is rich and possesses much wealth and many precious stones in that land. There was a wealthy man there, long since called Catalonians. He was very rich and had a fair castle on a hill, strong and beautiful. Around the hill, he had built a strong and fair wall. Within the wall, there was a beautiful garden where many trees bore all manner of fruits. He planted there all manner of fragrant herbs that bore flowers. and there were many fair wells / and by them were made many fair halls and chambers adorned with gold and azure. He had made there various stories and beasts and birds that sang and turned by engine as they had been alive. And he had in his garden men and women whom he might find to provide him with comfort and solace. He also had in that garden maidens within the age of fifteen, the fairest he might find. And boys and girls of the same age. And they were clad in cloaks, the folds of which were of gold. He said that these same were angels, and he had made three hills fair and good, all enclosed about with precious stones of India and crystal, and well bound with gold and pearls, and other kinds of stones. He had made a conduit under the earth so that when he willed, the walls ran with milk sometimes, with wine sometimes with honey. And this place is called Paradise.\n\nAnd whenever any young man grew high-headed and angry, and should have no fear of any man,\n\n(Note: The text appears to be in Early Modern English, and there are some minor spelling errors and abbreviations that need to be expanded for clarity. The text also contains some line breaks and indentations that have been preserved for readability, but they are not strictly necessary for understanding the content.) And if they were slain for his sake, he would place them in his paradise when they were in the valley; some the valley of devils, some the perilous valley. In that valley are many tempests and great noise and horrible sights every day and night. And sometimes it seemed a noise of Taboot, no man could endure it. But a good Christian man, steadfast in faith, may go through it without harm if he prays and blesses them with the sign of the cross. And you shall understand that when my fellows and I were in that valley, we had great hesitation about putting our bodies in danger and going through it. Some of my fellows agreed to it, and some would not. And in our company were two brothers, Minours of Lombardy. They said that if any of us would go, they would go also. And when they had said so, on trust in them, we said that we would go. Beyond this isle there is one isle where greater giants reside, as forty or fifty feet long. Some say one cubytes long, but I saw not them. Among those giants are great sheep, as it were young oxen, and they bear great wool. These sheep I have seen many times. Another isle is there in the sea where there are many ill and fallen women, and they have precious stones in their eyes. They have such a kind that if they behold any man with wrath they kill him on the spot, just as the base ones do. Another isle is there of fair people and good, where the custom is such that the first night they are wedded, they take a certain man who is designated for that purpose. They lie by their wives to preserve their maidenhead, and they give him great reward for his trouble. These men are called gadlibiriet. The husband finds a maiden the night after. For certain he lay by her was drunk or for any other reason the husband shall plead that he has not done his duty to them. They spoke not with those me and I asked what was the cause why they had that custom to let other men have their m.\n\nAnother is there where women make much sorrow when their children are born. And when they are dead they make great joy and cast them in a great fire and burn them. And those who love their husbands well when they are dead cast them in a fire to burn also. For they say that fire shall make them clean of all filth and vices and they shall be clean in another world. And the cause why they make men do him right after that he has done. And there is another island where is great plenty of people. And they eat never flesh of hares nor of other beasts and they drink milk. In this country they wed their daughters and other of their kin as they like. And if there are ten or twelve men in a house, each man's wife shall come to another. One night one man will have one of the wives, and another night another, and if she has a child, she may give it to which one she will. So that no man knows if it is his or not. In this land and many other places in India are many Cockatrices, which is a kind of long serpent. At night they dwell on water, and during the day they dwell on land and rocks. They do not eat in winter. This serpent sleeps men and eats them greatly, and they have no tongue. In this country and many others, men cast seeds of cotton and sow it every year, and it grows as if it were small trees with cotton. In Arabia is many birds, and some men call the Grusantis, which is a very beautiful bird that is higher than a great courser or a horse, but its neck is nearly twenty cubits long. Its rump and tail are like a heart, and it can look over a high house. and there are many chameleons that are very small, and he eats and drinks never and changes color often. For some time he is of one color and some time of another. And he may change himself into all colors that he wills, but not black or red. There are many wild swine of various colors, as large as oxen. And they are spotted like small fawns, and there are white lions. And there are other kinds of beasts whose nature fails them for age. And King Alexander sometimes sent his men to conquer that land. And they sent him letters that said: \"What does a man need to have the whole world? And all the treasures and cattle of our country are common. Our food that we eat is our riches. And instead of treasure of gold and silver, we make our treasure peas and an agreement of love. And we have nothing but a cloth upon our bodies. Our wives are not arrayed richly to please.\" We hold it a great folly for a man to adorn his body to make it seem fairer than God made it. We have always been in peace until now, that you will disinherit us. We have a king among us not to rule or judge any man. For there is no trespass among us but only to teach us obedience to him, and so may you take nothing from us but our good peace.\n\nWhen Alexander saw this letter, he thought that he should do too much harm if he troubled them. He sent to them that they should keep well their good manners and have no fear of him.\n\nAnother island is there called Synople, where also are good people and true, and full of good faith. They are much like the men before said, and they all go naked. And into that island came King Alexander. And when he saw their good faith and truth, he said he would do them no harm and asked them to ask of him riches and nothing else, and they should have. And they answered that they had enough riches when they had mete and drinke to sustain their bodies. They said riches of this world are worth nothing, for if he could grant them that they should never die, they would pray him. Alysauder said that was not possible, for he was dead and would die as they would. Then they asked why he was so proud and wanted to win all the world and have in his subject as if a god, and yet he had no term of life. He would have all the riches of the world, which would forsake him and serve him like a mere god. And there is another island that men call Pythagoras. Men of this land till no land for they eat nothing. And they are small men but not so small as dwarves. These men live with the smell of wild apples. And when they go far out of the country, they carry apples with them. For as soon as they taste the sourness of apples, they are not full reasonable, but rather like beasts. And there is another island where the people are all fedders, but their faces and the palms of their hands. These men go both above the sea as well as on the land and they eat flesh and fish. They spoke to King Alexander and told him of his death. And men say that those who keep these trees and eat of the fruit,\n\nA noble prince and valiant,\n\nTowards the eastern side of the land of Priest John is\nand two summers: and they share corn.\nAnd when the pyssymires see their vessels, for they have a nature to leave nothing to me. They fill these vessels with gold. And when men believe it to be full, they take the foles and bring them as near as they dare and they whine and the meres here them and as soon as they come to their foles. And so men take the gold thus, for these pyssymires will allow beasts to go among them but no men. Beyond the Isles of the land of Prester John and his lordship of Wyldernesse, righteous men shall not find anything but hills, great rocks, and other dark land where no man may see, day or night, as the men of the country say. And this wilderness and dark land lasts until Paradise Terrace, where Adam and Eve were set, which is towards the east at the beginning of the earth. But that is not our east that we call, where the sun rises in those countries towards Paradise. Instead, it is midnight in Noah's flood that could not reach there. The which covered the entire earth around.\n\nAnd this Paradise Terrestre is enclosed all about with a wall. And that wall is all covered with moss, as it seems, so that no one sees it. There is one wall that casts out the four floods that run through various lands. The first flood is called Phison or the Gates of River, and it runs through Ethiopia and Egypt, carrying many precious stones and much myrrh and aloes, and gravel of gold. Another is called Nile or Gyges, and it runs neither through Ethiopia nor Egypt. The third is called Tigris, running through Assyria and Ermonia. The fourth is called Euphrates, running through Ermonia and Persia. It is said that all the sweet and fresh water of the world takes its source from them. The first river is called Phison, or Physon, a gathering of many rivers that fall into it. Some call it Longes, after a king named Tangeras, whose land it runs through. This river is clear in some places, troubled in others, hot in some places, and cold in some places. The second river is called Nile or Gytes, for it is ever troubled. Gytes meaning troubled. The third river is called Tigris, meaning swift, as it runs faster than any of the others. The fourth river is called Euphrates, meaning well burning, for many good things grow upon the river. No man living may go to that Paradise. For by the land he cannot go for wild beasts which are in the wildernes and for hills and rocks where no man may pass. Nor can any man pass by those rivers, for they come with such great courses and such great waves that no ship may go or sail against them. Many great lords have attempted many times to go by those rivers to Paradise but they could not make progress in their journey, for some died from rowing, some became blind, and some died from the noise of the waters. Therefore, no man may pass there except through special grace of God. And as for that place, I can tell you no more. I shall tell you instead about what I have seen in these Isles of the land of Priest John, and they are beneath the earth to us. And other islands are there for those who wish to encircle the earth, who with God's grace kept the way, might come to the same countries they came from and return, and go about the earth. It would take too long a time and also present many perils for few men to attempt such a journey. Therefore, men came from these islands to other islands, subject to the lordship of Priest John. Men came to one island called Cassoy. The country is nearly sixty journeys long and more than a league wide. It is the best land in those countries, save Chattai. And if merchants came there as commonly as they do to Chattai, it would be better than Chattai because the land is thickly populated with cities and towns. The king of this island is rich and mighty, and he holds his land under the great Khan, for he is one of the twelve. The province states that the great city and its principal parts are all black, made of black stones and white. And in this city, no man is hardy enough to spill human or animal blood for the worship of a mummy that is worshipped there. In this city dwells the pope of their law, whom they call Lobassy, and he grants all dignity and benefits to those who fall to the mummy. Men of religion and those who have churches in that country are obedient to him as men are here to the pope. In this island, they have a custom throughout the country that when a mass father is dead, they perform great worship for him. They summon all his friends, religious priests and others, and they carry the body to a hill with great joy and mirth. When it is there, the greatest prelate strikes his head and says it upon a great plate of gold or silver, and he gives it to his son. The son takes it and gives it to other friends, singing and saying many prayers. And then the priests and the relics, and he thinks that the son of the same man is greatly worshipped when birds have eaten his father, and where there are most birds there is most worship. Then the son comes home with all his friends. They serve him each day at his table and bed and do what he will. And when he sits at the table, it is a great nobility in the court that they come about their hands, and that is a great nobility: and gentility, and the gentility of women is to have small feet, and therefore as soon as they are born, they bind their feet so tightly that they may not grow as they should. He has a full fair palace and rich where he dwells, of which the wall is two miles about, and in the midst of one of these gardens is a little hill where there is a place made with towers and pinnacles, all of gold, and there he will sit often to take the air and disport himself, for it is made for nothing else. From this land, men may go through the land of the great channel. And you shall understand that all these men and people who have reason that I have spoken of have some articles of our faith. If they are of various laws and various beliefs, they have some good points of our truth. They fear Him of kind, as their prophecies say, \"That is to say, and all ends of the earth shall fear Him.\" In another place, \"All nations confess that we worship not the images of stone nor of wood, but the saints of whom they are made, for, as the letter teaches, clerks. How they shall worship images and paintings teaches the unlearned. They also say that the angel of God speaks to them in their idols and performs miracles. They speak truly, but it is an evil angel that performs miracles to maintain them in their idolatry. There are many other countries where I have not been or seen. Therefore, I cannot speak properly of them. I John Mundy, in countries where I have been in many marvels that I have not spoken of, as they were too long a tale. Therefore, pay heed at this time that I have said. For I will say no more of marvels that are there. So that other men who go there may find enough to say that I have not told. And I, John Mundy, who went out of my country and passed the year of our Lord 1432, and have passed through many lands, islands, and countries, and now am come to rest, have compiled this book and do write it in the year of our Lord 1516, thirty-three years after my departure from my country. And since many men do not believe that they see with their own eyes or can conceive in their kindly wit, I made my way to Rome in my coming homeward to show my book to the holy father, the pope, and tell him of the marvels that I had seen in various countries, so that he with his wise counsel would examine it with diverse people, for there dwell men of all nations of the world. and a little time after he and his council had examined it all, he said to me for certain that all was true. For he said he had a book of late which contained all that, and much more of which the Mappa Mundi is made. This book I saw. And therefore, the holy father, the pope, has ratified and confirmed my book in all points. I pray to all those who read this book that they will pray for me, and I shall pray for them and for all those who pray for me a Pater Noster and an Ave Maria, that God forgive me my sins. I make them perceivers and grant them part of all my good pilgrimages and other good deeds which I ever did or shall do to my life's end, and I pray to God from whom all grace comes that he will fulfill his grace in all readers and hearers who are Christian men, and save their bodies and souls, and bring them to his joy that shall everlast. This is in the Trinity, Father, Son, and Holy Ghost, who live and reign God without end, Amen.\n\nHere ends the book of John Mauduit, knight of ways to Jerusalem and of marvels of India and of other countries.\n\nPrinted by Richard Pynson.", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "In France, there was once a noble and wealthy man who loved and worshipped God and the holy church, particularly our blessed Lady Saint Mary. This man had a young son whom he taught to love our Lady and commanded him to say her worship daily, the angels' salutation being \"Ave Maria\" and so on. In due course, by the will and consent of his father, this young man was made a monk in the monastery of Saint Giles. And there he lived devoutly in great penance. One time, his father sent for him to come home to his place and bring his master with him for recreation. He also had a chapel built in the worship of our blessed Lady near his residence. When his son came there on a visit, he devoutly, as he always did, said, \"And it signifies to me the thirteen 'Ave Marias' that you say daily to me. Therefore, it is fitting for you from now on to say them three times a day.\" times Ave Maria. And after every five Ave Marias, add a Pater noster. And the first one say in remembrance and worship of the joy that I had when the angel Gabriel greeted me and said I should conceive the son of God, who would redeem mankind. The second one, thou shalt say in remembrance and worship of the great joy that I had when I brought forth into this world God and man. The third one, thou shalt say in remembrance and worship of my Assumption when I was exalted and crowned queen of heaven, where my dear son reigns eternally. Truly it was then Saturday when these things were done, and she said to him, \"The next Saturday, I will come to you again, and then I will show you some tidings, of which you will greatly rejoice.\" And when she had told and said this to him, she vanished away from him. Sincerely, this said monk continued in his devotion and said every day Ave Maria for me, as our lady had taught him. The next Saturday following, our lady appeared to the same monk again, as she had said before in the aforementioned chapel, beautifully attired in fine clothing. She said to him, \"Behold this clothing you have given me this week. Therefore, thank you, and I will reward both you here in this life and in the future. Now go home to your monastery. When you come there, you will be chosen as abbot. And when you are abbot, teach the convent to say my saters, as I have told you. Preach it over to all the people to do the same, for it may benefit them both in life and in death. You shall live for seven years to preach and teach the people, so that they may excel and use to say my saters. And at the end of the seventh year, you shall die and come to me. Also know for certain that many who should have perished and been lost will be saved by my saters saying. And when she had said this, she ascended to heaven, and immediately after this monk was made abbot. And then he taught his brethren and the people there how they should say the Lady's prayer. For the space of seven years, he preached diligently to all people to keep and use the same form and saying as he had been warned before by our blessed lady. And when this was done, he blessedly died and went to heaven.\n\nThere was a certain abbot who, at one time, had many pious men living with him in his abbey. Among them, there was a certain child whom he especially loved. He often singled him out and desired to have him with him, and specifically instructed and taught him to beware of vices and to keep him from sin, and to use him for virtue and good living. The child took good heed to the abbot's teaching, and innocently lived according to his words. Every day, at a certain hour, he took his dinner and went into the church to the altar of our blessed lady. And when he had said \"our lady saver/ took and gave him the dinner that he had brought with him, and he used to do this often. One time he made ready to eat there as was his wont. And the image of the child Jesus came down from his mother's lap and sat with him. Mildly they loved to gather/ eating to gather together. And speaking to each other and also many sweet words were between them/ And whatever some things Jesus taught the child, he promised to do. And in this same way they did often gather/ \u00b6One day when he came from such a sweet break fast, it happened that he met the abbot there where he dwelt with all. Who asked him where he had been for so long. And the child answered and said that he had been with his good fellow. Then the abbot asked him, \"Who is that good fellow?\" He answered again, \"Come with me and I will show him to you.\" And brought the abbot into the church and showed him the image of the child Jesus in the lap of our blessed lady. Truly then said the abbot, \"The fellowship of him is good. God defend that anyone should forbid this fellowship; therefore be true to him and love him well.\" Truly the abbot thought that on the morrow he would wait for the hour when this child, after his custom, would come to the same place. And on the morrow the child came, as he used to do, to the same place. When he had said \"Our Lady walks,\" he put his bread on his cap and said to the image of the child Jesus, \"Come here, good fellow. Let us eat our dinner together.\" Then the image said to him, \"I will no longer dine with you, for you have told the abbot about me and have revealed my secrets to him.\" Then the child answered and said, \"I will tell you no more.\" The abbot asked me where I had been. I didn't know what I should have said otherwise, but I should not have lied. The image then said, \"I will not come to you unless you come to me and dine with me.\" Right gladly, the child replied, \"I will come to you and dine with you, whenever it pleases you.\" And then, the image came down to the child. The abbot stood in a secret place and watched as our Lord Jesus and the child spoke. Greatly rejoicing, he began to weep. And after they had eaten and spoken together, the child went home. The abbot met him again and sweetly spoke to him, clapping him in his arms and saying, \"My dear child, where have you been so long?\" The child replied, \"Here I am, father.\" For the love of God, father, ask me no more. Previously, I told you that my fellow was very angry, and he was so displeased that he wouldn't come to me until I promised him that I would come and dine with him another time. Then the abbot said to the child, \"Therefore, you must come to his dinner as soon as possible.\" And the child replied, \"Yes, father,\" and added, \"I will do anything for you.\" And the abbot said, \"And for my love, pray your friend that I may come also to the dinner with you.\" Gladly, sir, replied the child, \"I will speak for you, and I will do as much as I can.\"\n\nThe next morning, this child came again, according to his custom, to the same place where the image of our lady was. The abbot followed him quietly and stood in a secret place as he had done before. The child did not know this. Then the image of Jesus came down to the child, and they had great joy between them. The child then said to our Lord Jesus, \"Now, good friend, here is my tale that I will tell you.\" Yesterday, my lord the abbot asked me as we met where I had been for so long. I told him everything and how I was to dine with you. When he heard me say this, he wept sore and earnestly begged me to pray to you that he might also come with me to that dinner. Therefore, good fellow and most beloved, I pray you grant me this. Then our Lord Jesus said to the child, \"The abbot is not ready to come to that dinner. But tell him to make himself ready as soon as he can to come to me on Christmas day, which is near at hand.\" Then the abbot, who was standing by in a secret place, heard this for joy and gladness, and wept and went away again. Afterward, the child came to him and told him that he had succeeded in his errand, and the abbot greatly thanked him. When Christmas day came, the abbot made a feast for all his brethren, and sang the high mass that day and served his guests in his own person. Then came the child to the abbot and said to him quietly in his ear. Sir, it is time that we go to the dinner mentioned earlier, lest perhaps our lord Jesus Christ be angry. The same abbot said to the child in response. Thou art right, my son. And I would not want you to regret it if our fellow, the lord Jesus Christ, should be angry for nothing. Then the said abbot comforted the child's gestures and urged them to be merry, saying, \"This same child and I have been called to another feast. Now it is time that we go; therefore, I commend myself to you, our lord Jesus Christ, who in His great mercy grants you to come to the same feast.\" Truly, the said child would not eat anything that day, for he intended to fast in honor of his good friend, our lord Jesus Christ. And when the abbot and the said child arrived at the same place, they both passed by and surrendered their souls to God.\n\nThere was a certain cruel and wicked king in all his kingdom and power. And when he had thus continued, he with a grievous sigh and began to draw forth from this world. And immediately came to him wicked spirits and demons to face him. Truly then came there an angel of God and said to them, Why have you come here? Then they said, For this king is ours. The angel said again, Take your king and go your way. I know him not for a king, but as a monk. Indeed, then he became the blessed Virgin Mary's monk. She has received from her son forgiveness of all his sins, and also everlasting life. I rejoice in heaven: And therefore what have you to do with him? Do you not know that in baptism all sins are forgiven, and everlasting life is granted? So the great mercy and pity of our Lord Jesus Christ removes a man's sins who takes the order of a monk and keeps it. Therefore it is called a second baptism. And how is it that this said king sinned much yet at the last he deeply repented, and with his weeping washed away his sins? And furthermore, he was a monk of the glorious virgin and mother of God, Saint Mary, who obtained for him remission of his sins and everlasting life in heaven. And also she has sent me here to bring his soul before God. And when the angel had said this, he took up the soul with great melody and went his way. Truly then these wicked spirits and minions of the devil vanished away with a full great cry, not knowing the great mercy of our blessed Lord Jesus Christ and the goodness of the glorious virgin his mother. To whom be now and forever worship and joy. A certain knight was taken by his enemy. Also, another knight once fell into avidity with his lord's wife. Nevertheless, he had great devotion to our blessed Lady Saint Mary. And every day for an entire year, he used to say fifty times, \"Hail Mary,\" to the cup and stirred himself to eat from it. And then he said that he loved milk above all other foods. But of that milk, he said he could not eat because of the foul and unclean vessel it was in. Then our lady said to him again, \"So I love the salutation that you say to me daily. And because your heart is unclean, I hate it from your mouth.\" A knight was once imprisoned in a mighty tower, and when he could not be delivered by prayer or money, he prayed devoutly to our blessed lady for her help. Our blessed lady, whose mercy and pity are infinite, heard his heartfelt prayers and lit up the prison, loosened his chains, and opened the door, delivering him without the knowledge of the keepers. She walked with him for a day's journey at night and helped him escape the danger of his enemies.\n\nA certain knight deeply loved our blessed lady. He had a habit of rising from his bed at midnight to go to his chapel, unbeknownst to his wife. In the same chapel, he said every night in her honor. times\nOnce upon a time, Lady Marie Sothely was sitting at supper with her husband, the knight, who thought aloud that he was very fair and good-looking. He said to him, \"Sir, is there any woman you love more than me?\" He said to her, \"For certain, there is no woman I love as much as you, save one.\" She was deeply sorry for his words, \"save one,\" and thought to herself that the next time he rose from bed to leave her, as was his custom, she would kill herself so that he might die for her death. And when she had thought this, the following night, this knight, her husband, rose at midnight as was his custom and went to his chapel. He said in the worship of our lady, \"Hail Mary,\" three times. Meanwhile, his lady took his knife and sliced her own belly and killed herself. She had thought that he had gone to another woman at that time. And when she had slain herself, two young babies were found in her womb, dead and lying in her blood. When this knight had said his prayers before the image of our blessed lady in his chapel, he went to his chamber to his bed, and there he found his wife dead and also the two young babies by her, dead as well. This knight was greatly afraid of this horrible sight and feared that his wife's kin would therefore pursue him to his death. So he returned again to his chapel and prayed devoutly to our blessed lady, saying, \"Mary, help me.\" He said as many salutations to her as he had before. Then she appeared to him and said, \"Because you have often come here and worshiped me devoutly, go to your chamber, and there you shall find comfort and joy.\" When she had said this to him, she vanished away. A knight came to his chamber and found his wife alive and two young babies nursing her. He said to her, \"O my good lady, are you alive?\" She replied, \"Yes, my lord, and blessed be you. For by your prayers, I was saved when I was in danger of being killed myself for your sake.\" Therefore, this most beautiful lady always pray to Saint Mary and love her more than me.\" And he did so, and they both ended their lives blessedly.\n\nOnce, a worthy knight fell into great poverty due to his excessive generosity. This knight had an honest woman as his wife, who served our lady devoutly. And once upon a time, in the year's end, be it Christmas or Easter, this knight, who had given generously before, found himself unable to do so. Greatly confounded and ashamed, he retreated to the wilderness to atone for his misfortune. A stern and grim man on horseback approached him and asked why he looked so sad. The knight told him the whole story. The man then said, \"If you will do a little thing for me, you shall have more riches than you ever had before.\" The knight promised him this. \"I will do whatever you command, as long as you fulfill your promise in return.\" The man then said, \"Go to your house, and in such a place you shall find great weights of gold and silver and precious stones. Bring them here on such a day, and bring your wife with you.\" Under this promise, the knight returned home and found a great quantity of gold, silver, and precious stones in the same place. He bought lands, gave gifts, and paid off his debts. When the day was near to fulfill his promise, he called his wife and said, \"Take your horse; you must go a long way ahead.\" She did not know what he meant but dared not refuse him and devoted herself to our blessed lady. As they rode forward, they found a chapel in their way, and his wife dismounted and went in. The knight remained outside, and as she prayed devoutly to our lady, she suddenly fell asleep. Then the glorious Virgin Mary appeared from the chapel, dressed like the knight's wife in every way, and mounted on a horse. This knight, still in the same chapel, knew only the woman who emerged from it as his wife. He departed, and when he reached the designated place, the prince of darkness, the devil, with great fierceness summoned him there. As he approached, the devil began to roar, \"Descend into hell, and do not disturb or displease anyone who devoutly prays to me.\" Sincerely, this wicked spirit, with a great cry, vanished. The knight prostrated himself at the feet of our lady, whom our lady reprimanded and ordered him to return to his sleeping wife in the chapel and to renounce all the devil's riches. He returned to his wife, woke her, and told her everything that had happened. Upon their return home, they discarded the devil's riches. And they continued in laude and service of our blessed lady Saint Mary, who sent them both riches and prosperity thereafter. Truefully, the devil Satan attempted to prevent a certain knight from saying the salutation of our lady: \"Ave Maria,\" for a period of three years. Unable to accomplish this, Satan appeared to him in the form of a fair young man and revealed to him that he knew all the ways he went and all the flocks of his beasts. When this knight heard this, he asked the man to dwell with him in an inexpugnable castle. After four years, he could not make him leave the saying of our lady's salutation, \"Ave Maria.\" However, he did more cursed deeds during the time that the devil dwelt with him than ever before in his life. One day, an hermit lived near him, who, due to friendship, came to visit him. This knight, with great insistence, desired to dine with him. He told him that for one reason or another. A hermit had to stay and dine with a knight. As the hermit sat with the knight at the table, he saw a devil serving him. He summoned the devil and conjured it by the passion of the Son of God and his blessed mother to tell him what it was and why it dwelt with this knight. The devil replied, \"I am a devil and belong to Lucifer's fellowship. I was sent here to test this knight you see. Because I could not prevent him from saying the salutations of the holy virgin Mary, I came to dwell with him in this likeness and shape, so that I might strangle him more quickly. It was also granted to me if he left any day or morning without saying the salutation of the blessed Mary, to kill him and carry his soul to hell. And when he had said this, the devil vanished immediately. Afterward, this knight restored everything he had taken away and chose a place in the wilderness to do penance. A certain monk of the chartry house at Colchester, who later became the prior of the same place, used to pray devoutly to God to have some understanding of what thing he might say or do to honor our blessed lady. At last, his prayer was heard. Sincerely, one time, our blessed lady appeared to him in his cell, sitting and saying to him, \"Long time you have prayed to know how you might please me. Say every day lying prostrate on your one side, 'Hail Mary.' It will please me, and it shall be well for you.\" While she said this to him, one of his brethren, a monk, knocked at his cell door. Then our blessed lady asked him, \"Who is he?\" And he replied, \"It is one of my brethren,\" and named him. Then she said to him, \"Let him come in, for he is a special friend of mine.\" And when he was come in, our blessed lady said, \"Mary kissed him.\" And so he went out of her sight, both. In a certain abbey, there was a monk who was most devout to our blessed lady. He loved her in a pure heart. Sincerely, he had his bed in the church, and every night before Mass and for a long time, he prayed devoutly before an image of our lady, seeking forgiveness for his sins. And when he had wept and said his prayers, thus he would say to the image of our lady: \"O blessed lady who art so fair on earth, how incomparable art thou most fair in heaven. Sincerely, I know that I am unworthy. But, good lady, by the virtue of your power, you may make me worthy. In this way, he exercised himself in the mornings and in tears. At last, the blessed lady, knowing his desire, appeared to him in his sleep, holding in her hand a book written with golden letters. And it seemed to the monk that the whole church was enflamed with fire. And as he opened his eyes from bed, before the feast of our blessed lady, he looked upon her face, which was brighter than the sun. She opened the book, in which was written the prophecy of Isaiah. Of which the monk greatly rejoiced, but he delighted even more to hold the fairness and the rose-colored face of her. And he said, \"O most blessed lady, Saint Mary, suffer me once to kiss your feet.\" Then she smiled and said to him, \"I will not allow your mouth, with which you have so often praised me, to touch my feet. But your mouth shall touch mine, and the cleanness of my face yours.\" Then Saint Mary kissed him, and for joy thereof he thought himself raptured. And when this monk remembered well that sweet dream, and for the great joy of his heart, he wept abundantly. And ever after all the days of his life, he served our blessed lady devoutly. In a certain great abbey on Christmas night, as the monks were at matins, deeply engaged in divine service, singing devoutly, \"Te deum laudamus.\" Our blessed lady appeared to some of them. She was seen visibly through the midst of the quiet with a great multitude of angels, playing and praising our blessed Lord Jesus. And she held in her hands her sweet Son, our Lord Jesus Christ, offering Him to them and saying, \"Ecce merces vestra,\" that is, \"Behold your reward.\"\n\nThere was a certain young monk who so greatly loved our blessed lady Saint Mary that he would never leave her out of his mind, and whatever he did or wherever he went, he would devoutly think of our blessed lady. And it happened at one time that he fell ill. To him came devils in the likeness of angels, who envied his clean and holy living, and especially because he loved our blessed lady so much. And one of them said to him, \"I will help you. And you will do as I advise. Truly, you are consuming yourself by thinking too much about Mary. Leave this, and do so by discretion. There are many blessed men in this monastery who think not so much about her. What advantage is it to you if you are the cause of your own death and lose yourself? This said monk had knowledge by the grace of Almighty God that they were wicked spirits and deceivers. Therefore, he cast holy water among them, and at once all the wicked spirits vanished away. On the third day, the glorious virgin Saint Mary came to him with a noble heavenly appearance and said, \"Because you have had me ever in mind, I have not forgotten you. Give me your soul; for it shall dwell with me everlastingly.\" When our lady had said this, the monk immediately yielded up his spirit, and our lady ascended up to heaven bearing with her the monk's soul. After the third day. This monk appeared to all his brethren as they were in the church at divine service, and said, \"Brothers, thank you our blessed lady, and worship her by whom I was saved. Because I had her evermore while I lived in mind, she has set me in everlasting joys of heaven. Therefore, brothers, be mindful of her after your death, so that you may reign with her. And when this was said, he vanished away.\n\nAlso, it is not to be left out of a monk called Eugenians, who would never leave anything undone that longed for the service of our blessed lady. This monk, on one occasion, was sick, and when he was near his death, he saw the glorious virgin Mary and mother of God coming to help him. And, full glad, he was to see her come to his aid. He bowed his head meekly to her as he might and sang this response: \"Rejoice, Mary, virgin.\" And when he had sung this response, he yielded up his spirit at the commandment of our blessed lady, to be borne into the bliss of heaven by the service of angels. All Christian people ought rightly to be fervent and burning in her service, and to study how they might please her, not only those who are well and virtuously disposed, but also those who are sinners and prove to evil. She is fully benevolent and ready to all, and everyone, righteously rewarding them with mercy who deserve it. Righteous men and sinners none she forsakes or refuses; good men preserving in grace, and lifting up sinful men from wickedness. Therefore, all Christian people of what degree or merit it is, should particularly take heed to her worship and laud. For whoever devoutly continues in her service, without doubt he shall come to the joys of heaven.\n\nThere was a simple monk called Josius, who was devoted night and day to our blessed lady. Often times with great devotion he used to say on his knees to the worship of our blessed lady the seven Hail Marys. A certain knight, rich and noble, forsook the world and entered into a religion called Cistercians. He learned Psalms and other hymns in his youth. Greatly he regretted that he could not offer anything of praise and commendation to her [Mary] through which he might specifically worship her or honor her. At last, after his simple understanding, he disposed himself to say every day while he lived five Psalms for the five letters in our blessed lady Saint Mary's name, Maria: that is, for the first letter M, Magnificat; for A, Ad te levavi; for R, Retribue servo tuo; for I, In converso; and for the second A, Ad te suscipiam. This pleased our blessed lady Saint Mary, as was shown after his death. Truly, after he died, five fair red roses sprang out of his mouth as fresh and fragrant as if they had been gathered the same day. And this was done beyond the sea at a place called Ad sanctu Audomarum. And because he knew no letters on books, the monks assigned to him a master that he might learn something and thus be among the monks, for they were ashamed that such a noble man should be among the laypeople. And when he had been with a master for a long time and could learn nothing but these two words, \"Ave Maria,\" he held them so firmly that wherever he went or whatever he did, he would always say \"Ave Maria.\" At last he died and was buried in the churchyard with others. And lo, out of his grave sprang a fair, lovely figure, and every leaf was written with golden letters. \"Ave Maria.\" Then they all ran to see such a great sight. And as they dug the earth out of the grave, they found the root of the same lovely figure springing out of his mouth, from which they understood with how great devotion he had used those two words in his life. \"Ave Maria,\" for whom our Lord showed such a great miracle of worship. There was once an old woman who knew no more of the salutation of our blessed lady Saint Mary than the two words \"Hail Mary.\" She would say these words devoutly, and our blessed lady was pleased by her prayers and performed many miracles in response. The bishop, perceiving this, had her taught the entire salutation of our lady by a clerk. When she used it daily as she could, no miracles were shown to her. The bishop then warned her to abandon all that she had learned and to worship our lady as she had done before. When she did so, miracles returned to her.\n\nIn Spain, in a house of the Order of Cistercians, there lived a young monk who was very fervent and devout in the service of our lady. In the hours dedicated to our lady, he would be so well composed and soft in his thoughts that he had her in mind not only in every verse but also in every word. An hour of prayer almost lasted him with great labor for an hour of time. And when he had lived in his order for a while. A certain religious man, sick almost to death, was asked how he had fared. He replied and said, \"Our Lady of Heaven visited me and told me that I would pass through the ninth day next coming. And moreover, she said to me because you have served me more devoutly than any other who lives. I will do to him what I have never done to anyone else, and called me to her neck and kissed me. Therefore, the ninth day our blessed lady appeared to this monk with a fair multitude of angels, which passed that day as she had told him before.\n\nA certain religious man, suffering from illness which caused his death, stayed to receive his judgment. And when he tarried to have his judgment, the Mother of God came and knelt before her son, complaining and saying, \"Most righteous Judge, this man's brothers acted negligently, briefly, and impiously in saying my hours. Therefore, command judgment to pass against them.\" Then the Judge took notice and said, \"In this way\" Let this man return to his brothers again, so that he may warn them if they are willing to amend themselves through him. Shortly after this aforementioned seeking man was returned to himself once more and sat up in his bed, telling those who stood around him the things he had seen and heard, beseeching and exhorting them in the name of our Lord Jesus Christ to amend all manner of defects and negligences committed in God's service and that of our Lady, lest she be found a mother of mercy to devoted persons and a queen of vengeance to the negligent. And when he had said this before them all, he died.\n\nAnother monk was wandering about with an undutiful mind, but he behaved himself well and diligently in the service of our Lady. And on a certain occasion when his brothers went to church to say matins, he remained alone at home, lying in his bed. He saw a black devil coming to him, taking him up, and bringing him before a great Judge, who said, I have brought to you one who long-time fawningly and negligently has said he would serve you. And as the devil began to take hold of him, he cried out and said, \"Holy Mary, help me,\" and our blessed lady delivered him from the devil.\n\nWhoever would ordain a great lord a light or a pipe, and would steal something from it, would not take the head nor the tail, for it would be soon discovered. But truly, such thieves are all priests and clerks who say their service hastily, for they do not steal the beginning and the ending of the verses of the psalms, but the words about the middle.\n\nBut God grant it might fall to those who did such things, as it happened to a certain priest in the province of Burgundy, whom I heard of from a brother of the place of Dunene. This said the devil when he lifted him up high in his chamber, and afterward mightily cast him down hard to the ground. A priest said to the deity, \"And there he made a pause and afterwards he would cast himself down and end the verse, saying, 'Sit on my right hand.' Therefore, this priest corrected him and afterwards said his divine service perfectly.\n\nThose who told this also heard before of this priest's fancies and frequently went to him. They greatly marveled at his correction and asked him the cause, and he told them as it is said before.\n\nIt is written and told of a holy man in England who was held and tarried in purgatory for one year after his death because he neglected to say his divine service properly.\n\nNow of this miracle that follows, we have taken faithful and worthy witnesses as the father Dan, Simon, at one time abbot of Los, relates. Besides other virtues, he particularly had the virtue of meekness above all the monks of the province. He said and told us that there was a house and a monastery of the Cistercian order, in which a certain monk. And after our Lord Jesus Christ had given him great devotion in our lady's service, he was in danger of leaving unreliably, but rather, the better, our Lord stirred up against him one of his own brethren in the cloister. This one did the worst, and pursued his innocence both in words and deeds, not only in this (as a child of grace), our Lord Jesus Christ would have proved himself but also exercised himself in other two things adversely. Of these one was spiritual, and the other bodily. Truly, whenever he heard thunder, he could not hear it, and he was so troubled and afraid that he was almost at the point of death. Also, a certain sickness called guttate rosia sometimes corrupted his face so much that for the foulness of sight, he was compelled to stay at home in the infirmary for a long time. And when he was placed in the infirmary for this reason, on a night after matins as he went to rest, he blamed himself by the sorrow of contrition and whatever leprosy he had on his face, and devoted it devoutly to the Lord's mercy. Truly, a few days before our Lord had visited him, and in a short time the abbot and almost fifteen monks of the convent blessedly departed from this world to heavenward. And as this monk was walking in his prayers, he saw a fair procession of monks passing through the midst of the infirmary. Among whom he recognized his father the abbot and his brothers who had died a little before. One of them came to him and stood by his bedside and said, \"Dear brother, we who go here, while we lived in our bodies dwelt in this monastery. And now we rejoice in all hope of the joy of the Son of God, but yet we are separated from entering the kingdom of heaven due to the negligences of some of our brothers.\" Some unwisely and slowly perform the duties of singing psalms and prayers, which they ought to do for our souls. And not only are they guilty towards us for this, but our blessed Lord Jesus Christ also has many reasons against them. Truly, they provoke and stir Him to cast them away because they follow slowly the vow of religion in pure and clean living, and the precepts of holy living without any fear of God they break. Furthermore, when they come together as required by time and place to serve our Lord God in psalms, hymns, and other spiritual songs, they neither eat nor taste spiritual food, for each one presumes to delight himself in vanity according to his heart. And they thirst after carnal pleasures that they had in the world. and their souls savour not the heavenly food that is the word of God which they read and sing, but as light and contemptible fare. Truly this provokes the wrath of God most, that in that hour when the brethren incline at the Gloria patri, for the reverence and worship of the blessed Trinity, some mock and scorn, some angelic idle words, and some make truly signs of foolishness. And others are so stiff in heart and body that they do not stir after the Gloria patri is begun, and before the Spiritus sancto is said, they are awake again. And with their eyes they notably wander about curious things in the walls. And others are standing in prayer like images, & so bereft in sleep that they know not what is done about them, & yet nevertheless they incline forgetfully & so come to the church as he used to do before, & before one of the altars prayed to our Lord with all his heart, & anon he was rapt in spirit. And as he looked to the window above the altar, he saw a bright beam of light shining and a beautiful, fair lady entered through the window to him. And when she stood by him, she said to him, \"Do you not know me?\" He answered, \"No, lady.\" Then she said to him, \"I am Mary, the mother of Jesus. & now I have come to comfort you in your sorrows and bring you to heaven.\" I have heard your prayers and seen your weeping,\" she continued as the brothers at divine service sang \"Gloria patri\" as they were accustomed to do. And they, as well as our blessed lady and queen of heaven, reverently inclined themselves. They did not rise until they had finished singing \"Sicut erat in principio.\" Then, after she had stood up, she said to the monk again, \"The brother, the monk who pursued me, has received great suffering and pain for his wickedness as a sign that what I have told you is true.\" Thou shalt be whole of this two sicknesses that thou hast suffered. And when our blessed lady Saint Mary had said this to him, she herself wiped his face with the sleeve of her garment. Thus, truly on the morrow, this monk precisely told the abbot all things as it is said before. And she showed both to him and to all his brethren certain and very faithful signs of these same things by the marvelous token of the altering and changing of his face, which outwardly was whole and clean to the honor and worship of the glorious virgin and mother of God. She who reigns with him, lady of angels and queen of heaven everlastingly in all worlds of worlds. Amen.\n\nThere was a monk to whom all his metals seemed so hard that underneath he might take sustenance for his body. And on a night, our lady appeared to him in his sleep and brought him to an image of our Lord Jesus Christ hanging on a cross. And she said to him in this way: \"Take bread in my son's wounds, and when thou hast done so, monk.\" The blessed lady appeared to a certain monk in a vision, who was greatly tempted. She showed him the state of joy and later brought him to Egypt and wildernesses, where she and her son Jesus fled for fear of Herod. She then showed the monk the horrors of the wilderness, the dwelling with wolves and lions, and the great cold, hunger, and thirst she suffered. After showing this to the monk, she said to him, \"Behold, my son Jesus was nourished and I, by the same means, came to the kingdom of heaven. Therefore, beware of the temptation that my son Jesus faced in the wilderness, where he showed all his followers and lovers a form of spiritual victory.\" A monk, young of age but holy of life, was so feeble and weak in body that it was painful for him to live. One night, as he was at matins in the church and had thought to spare himself and rest until laudes, and laid himself down on a block before the altar, he slept a little. And anon, our blessed lady was with him, and touched him with her cloak and said, \"Brother, this place is not for sleeping but for prayer.\" He woke up and saw the back of our blessed lady as she departed from him. And heard a woman's voice saying to him, \"In a wood, there was a certain thief who robbed men and killed those who came by. One day, a certain religious man, by the grace of God and good exhortation, turned him from his wicked living, and brought him to a monastery of the religious virgin Mary and Mother of God. And when he was there, he often conversed with our blessed lady Saint Mary, greeting her with \"Ave Maria\" and so on. And afterward, when he drew toward his last end, the breath that went out of his mouth tasted so sweet that the entire town where the monastery was smelled sweetly of it. There was a convert of the order of Charity at their head house in France, who was meek by nature, young in age, and well-conditioned. Sincerely, he disposed himself with all his power for the love of God to meekness and obedience, and to mortify his flesh so that he was not only crucified to the world and the world to him, but also he gave himself holy and devoutly to be mindful of our Lady Saint Mary. Some good men who knew him and his living thought and supposed that he knew nothing but our Lord Jesus Christ crucified and his blessed Mother Mary as a singular and special lover next to God for the health and salvation of mankind. These studies at the beginning of his conversion taken more and more, he labored to offer from virtue to virtue by which he stirred up against himself the envy and malice of our old and common enemy, the devil. And on a night as he lay alone in his cell, as is the use of that religion to refresh their bodies after labor and prayer, he being waking and thinking on heavenly things, his cell echoed with a ghostly noise and groaning as if they were mad, and came and stood about him as he was in his bed, sore trembling for fear and dread. And as it was told me, he sweated for fear, nothing remaining but his death. In this trouble, his fear increased, and he saw also a certain man of horrible greatness enter his cell and, fathering his demenor, he was the prince of devils. At his first coming in, he turned to the hogs that were there and said to them, \"What do you cowards do? Why do you not all devour him?\" The hogs said to him, \"We have tried as much as we could, and we could do nothing else but tempt him with fear. Then he said again, 'I shall do that which cowards could not do.' After he had said this, he drew his weapon against this good holy man and said, \"The devotion of your soul is right acceptable to God and to me. Therefore, do as you will, and continually study these things to profit you more. As for any singular thing that I may command at this time, dispose yourself to be content with coarse food, rough clothes, and labor with these words: our blessed lady comforted and strengthened her servant and ascended to heaven. A certain religious man, who was called Clarually, kept his livestock in a grange near the same abbey. A man, while keeping his beasts during a great solemn feast of our Lady, was filled with sadness, remembering that he could not be at home with his brothers to honor that solemn feast. And as he wept, the glorious Virgin Mary stood before him in a queen's attire, surrounded by a joyful multitude of angels and saints. This gracious lady called the shepherd by his proper name and, in a sweet manner, spoke to him as if she had known him long. She asked him why he was sad. The shepherd replied, \"Lady, I am not at your solemnity.\" To this, she responded, \"Indeed, you are now at my solemnity, and that is right. I will that you be present at it.\" And he heard a choir of angels and saints standing around him singing praises to God and to the glorious Virgin Mary in marvelous sweetness. The sweetness of their song and the joyfulness of their sight continued almost all night, and he greatly delighted in it.\n\nSaint Bernard knew this at the same time through the Holy Ghost. The next morning, as he gave a sermon in the chapter house to the brothers of the same feast of our Lady, among other things he said, \"May God make us so solemn.\"\n\nAnother converses of an abbey of the Cistercian order, a lay brother, kept mares that longed to the same place for a long time. Because he could not be at home with us at the solemn feasts of our Lady, it greatly grieved him. A man once expressed his desire to our blessed lady, and explained how he could fulfill it, imploring her earnestly. Then, the glorious Virgin Mary, our blessed lady, descended with angels and made a solemn procession with him. The abbot, who stood by the altar, was rapt in spirit and witnessed this. After mass, he told his brothers in the chapter house everything that had happened. He sent a servant and commanded him to return to the monastery with the messenger without delay. Upon his arrival, the abbot commanded him to relate before his brothers all that had occurred that day at the grange. After he had told them, the abbot relieved him of all offices pertaining to the lay brothers and prayed him to pray for all his brethren. Two young monks were found drowned in the convent garden one day, in a pond, each clinging to the other. Truly, the abbot of the place dreaded burying them in the church yard with others, so he asked Saint Bernarde, abbot of Clarevaux, for counsel. The next night after Saint Bernarde prayed to God that He would show him this. And when he had prayed, he fell asleep. He thought he was on a very high hill, and he saw the Blessed Virgin on another hill, and between these two hills was a deep and low valley. In this deep and low valley, he heard some sing this antem \"Salve Regina\" with a thin voice, and they ascended upward singing the same antem. And as they ascended singing, their voices grew louder and louder. When they sang \"O clemens, O pia, O dulcis Maria,\" two monks appeared who had been drowned and who had sung the aforementioned antem before the Blessed Virgin in the top of the hill. And as they said \"O dulcis Maria,\" the Blessed Virgin took them to her, and the vision vanished immediately. Sothly Saint Bernard kept well in his mind the aforementioned antem and made it to be written and noted as he heard and saw, and he also ordered the same antem to be sung daily throughout his order. And he, in his own proper person, buried the bodies of the two young monkeys aforementioned before an altar in the church with great joy and gladness.\n\nCertain religious persons were customarily used after the copulance standing ordinarily before an altar of Our Lady to sing this antem \"Salve Regina.\" with two. A certain religious man, very faithful, saw in spirit at that time as they sang \"Eya ergo advocata nostra,\" how our lady, the glorious virgin and mother of God, knelt down before her son's presence and prayed to him for the consolation of all of them. Therefore, we write here that her holy prayer is not only for the brethren of the same order but also for all those who desire her to be their advocate and often worship her as a queen of mercy with this aforementioned antiphon \"Salue regina.\"\n\nA certain layman who lived with the friars in a certain house in England often saw a great globe of fire going from one side of the choir to the other and descending on every brother's head while they sang devoutly after the compline \"Salue regina.\" A certain pious woman, who gave herself to prayer and contemplation above all others in the congregation, had an experience one day as she fervently devoted herself to prayer and repeatedly said, \"Hail Mary,\" and so on. A vision appeared to her: The glorious Virgin our blessed Lady bowed her head to the master of the order, then to both sides of the choir, and to each person singing this hymn devoutly and thankfully. This pious woman vowed never to reveal this vision to any man until she was near death.\n\nA certain pious woman, who gave herself to prayer and contemplation above all others in the congregation, had an experience one day. As she fervently devoted herself to prayer and repeated \"Hail Mary\" and the like, she saw the Virgin Mary, our blessed Lady, bow her head to the master of the order, then to both sides of the choir, and to each person singing this hymn devoutly and thankfully. This pious woman vowed never to reveal this vision to any man until she was near death. She looked at the image of our lady before her and heard a voice from the image's mouth saying to her, \"What do you do? Then she replied with a meek voice, \"Lady, I do not well.\" The voice replied to her again, \"But you can do better.\" Then she said, \"O good lady, what shall I do or say? To whom the voice answered, \"Do you not know that whatever I have of godliness or worship, I have it from my sweet son Jesus Christ? Therefore, greet him first and then me. O good lady, she said, how shall I do this? Then the voice said to her, \"Say this greeting to my son: 'Hail, blessed Jesus.' And afterward say, 'Hail, Mary,' and so on.\"\n\nIn Spain, there were certain monks who saw the devil in a certain windowe of the abbey in a ghastly likeness. And the aforementioned monks conjured him in the name of the Trinity to come to them, but he would not. They conjured him by Christ's passion, and he would not. They read to him our Lord's passion and the seven last words. There were psalms and litanies, and he would not obey. Afterward, a priest in holy vestments appeared and cast holy water on him, yet he would not avoid it. Our Lord Jesus wanted to show the power of his mother's holy name, Mary. At last, they conjured him by the holy name of the blessed Mother of God. And immediately, he went his way, for that name is powerful.\n\nThere was a canon, deeply devoted to blessed Lady Saint Mary. He chanted, \"Ave Maria,\" and so on. He saw her in such great beauty that no man might think it real. But when he ceased greeting her, he saw her as an old woman, poorly clothed. And once she appeared to him, he asked, \"Am I not she whom you now kneel before and speak no fairness of me? Why is there no joy to me when you greet not me? Therefore, I pray, glorify me with 'Ave Maria.'\"\n\nLater, that brother saw her not but in glorious likenesses. He did not cease daily to salute and greet her with \"Ave Maria.\" A certain brother of Reginon suffered from an abominable heavenly sickness. And on a day, while his brothers were at dinner, the blessed virgin and mother of our Lord Jesus Christ appeared to him and brought him her sweet son in the form and likeness of a little child, sore wounded. She reproved him for his impatience and said to him in this way: \"Wretch, what sufferings my son has endured for you, and yet you cannot endure a little sickness. When this sick brother heard this, he greatly began to weep. Afterward, he showed such great patience that all were amazed, and he was afterward recovered to his health through his patience.\n\nA sick brother who heard that St. Dominic had prayed to our blessed lady for a certain man who was sick with the palsy. Our lady, touching his limbs with her own hands, washes away the palsy, and also called upon St. Dominic to bring him help from the blessed lady. The brothers went to dinner, leaving the sick brother alone. Then the kind mother of God came and visited him in person, greatly comforting him. She said to him, \"I will give you the holy sacrament and deliver you from all sickness.\" In the evening, the supplier came to visit him and asked if he wanted anything. The sick brother said to him, \"I beg you for charity, arrange for the way between here and the church to be cleaned.\" The supplier thought him mad and asked why he spoke so foolishly. The sick man said to him, \"I am not mad, but I believe you will see a miracle from our Lord Jesus Christ.\" The supplier replied, \"And if the brothers approve of me.\"\n\nAnother free preacher once suffered from such great sickness that some had thought he would surely die. Solely it happened that he was greatly tempted in their presence, and his countenance was changed, showing a fearful face. And when it was asked him why he showed such great heavens, he said, the devil was coming to him and was about to put him in despair. Solely at that time, the priore said his hours of the day with the convent. And when he was called by the brethren, he came immediately to the sick brother. And when he was come, the sick man prayed him to say this verse: Maria, mater gratie, mater misercordiae, tu nos ab hoste, protege et hora mortis suscipe. And when the priore had said it, the devil departed and went away. Then our blessed lady appeared to the sick man and showed herself visibly to him. And when he saw her, he was fully refreshed in his spirit and said to her, \"O most sweet lady, since you are now come, the hour is it I must go, and as he had said this, he expired and was gone. A certain canon named Gaugerius, of the abbey of Sainte Johan at S\u00e9es in France, was a man of great holiness and innocence. Before his death, he suffered greatly. The devil, who always waited to harm us, put a great gladness in his mind, a presumptuous joy, and he was so glad in speech and countenance that all who stood around him believed he had glimpsed the joys of heaven and remained in deep devotion to see his end. However, when he began to draw near to death, he was taken from that joy and began to weep. One of his brethren came to him and asked why he was sorrowful after such great joy. He replied, \"Call all the brethren to me,\" and it was done immediately without delay. Then he said to them, A certain nun named Beatrix, deeply devoted to our Lady Saint Mary, was desired by a certain clerk, moved by wicked counsel, to have her. Alas, my dear brothers, you saw in me the boldness of a presumptuous joy, but the moderation of mercy, our blessed lady Saint Mary, has not allowed me to perish, but has restrained me from vain joy and warned me to spend my last day with fear of God and a measure of hope. Therefore, my dear brothers, I pray you to pray for me, that our blessed Lord Jesus will forgive this sin and many more, and that he will not judge me according to my deeds but save me according to his mercy. And as he had spoken these words and all had said amen, his eyes burst out in tears, and he blessededly passed to God. And lastly, the same named nun consented to the aforementioned clerk and went with him to a certain place, intending to sin together. And when she went forth, the aforementioned nun came to an altar and said to our blessed lady Saint Mary, \"O good lady, I have served you as devoutly as I could, and lo, I renounce my keys to you, for I may no longer bear the temptations of the flesh.\" And when she had said this, she placed the keys on the altar and followed the clerk. And when he had sinned with her, a few days later he cast her away and forsook her. Then she had nothing left to live on, and ashamed, she became a beggar, and so lived for the space of fifteen years. A woman once came to the gate's porter and asked about a nun named Beatrix. The porter recognized her and added that she was holy and well-disposed, living there without any complaints. However, Beatrix did not understand his words, and as she was leaving, the Blessed Lady and Mother of Mercy appeared to her and said, \"I have appointed someone to fulfill your office for the past 15 years. Therefore, return to your place and do penance. I have made one in your place and habitude to execute your office.\" She then entered and thanked the blessed Lord Jesus Christ and Saint Mary.\n\nA sick woman sent for the priest at one time and requested communion from him. The priest came to her and brought the body of the Lord. And when he came into the house, he saw the glorious virgin and mother of God, our blessed lady Saint Mary, with the woman holding her hands at her knees. Then our blessed lady Saint Mary, with kneeling on her knees, worshipped at once the holy sacrament of her sweet son's precious body. The priest seeing this, was greatly afraid for various reasons. First, for her great fairness, for the whole house was filled with great light. Second, for the marvelous sweet savor he smelled, as though he had been in paradise. The third was for the grace of understanding that he received from the holy ghost to know who she was, before he asked that blessed virgin Mary and mother of God with great reverence and said, \"How is this good lady, that you choose to appear to this woman and me?\" Then she said to the priest, \"For a hundred times in the day this woman has greeted me, many other things she has done to me. And therefore it is worthy that now for this, she has made\" A certain cleric had also deserved to see me for this and many other reasons because of the things you do for me. And when the blessed virgin Mary had said this, the sick woman expired and died immediately. Her soul, our blessed lady Saint Mary, took with hers to heavenly bliss. Amen.\n\nThere was a certain cleric who gladly greeted the glorious virgin and mother of our Lord Jesus Christ. Once, she appeared to him and showed him the glory of her blessed body. And when she had comforted him with sweet words like honey, she said to him, \"Because you often say devoutly to me, blessed be the fruit of my womb. You shall be blessed with an everlasting blessing.\"\n\nThere was another cleric who greatly loved our blessed lady Saint Mary. And because he was struck in piety and love for her, he went once to Rome to see her image, as it is said Saint Luke the evangelist made. And when this cleric saw this image of our blessed lady Saint Mary, His devotion and love began to wane because the image of our blessed lady that he saw was not as fair as he had expected. Nevertheless, he loved her, but not as fervently as he had before. So, at last, he returned home again to Oxford and fell ill afterward in a great sickness. And it happened on a day that he lay alone in his chamber, there came to him a fair virgin and said to him, \"Sir, how are you?\" And he replied, \"I don't know.\" To whom she said again, \"You have been to Rome to see me in my image. Because it did not please you the fairness of it, your love and devotion that you had for me is abated.\" Truly, the blessed virgin Mary and mother of God was clothed in a black coat and had a girdle about her waist, and a veil on her head, and bore feet when the angel Gabriel greeted her and told her of the holy Incarnation of the Son of God. And your love and devotion had not been abated to me now, you should have been before my sweet Son with me in heaven. But for the lessening and slackening of your devotion and love, you shall yet endure this sickness for three days, and then I will come again and meet with you, and afterward you shall be brought into joy and bliss. And so our blessed lady Saint Mary departed from him.\n\nThere was a certain bishop who deeply loved the queen of heaven. This bishop prayed to her daily that she would show him some singular token of love. And as he was most perseverant and devoutly supplicating her, on one day as he was at mass about the least time, a letter fell down from heaven onto the corporal. Surprised by such an unknown gift, he could not touch it then with his hands because of the holy sacrament. And when:\n\n\u00b6Here follow five special joys of our lady.\n\u00b6Rejoice, virgin mother of Christ, and so on. Therefore, anyone who devoutly says to me the aforementioned salutations, add a Patersolver and an Ave Maria to each of these salutations. By my protection, they shall never suffer the pains of hell. Do this and tell others the same.\n\nIt is told of Saint Edmond, archbishop of Canterbury, that he devoutly prayed to our blessed lady Saint Mary once, that he might understand through some revelation how many wounds our blessed Lord Jesus suffered in his passion. And as he was devoutly praying, a certain voice said to him, \"Every day in the year, say the Lord's Prayer one time, and so many wounds had Jesus Christ.\"\n\n\u00b6Here end the miracles of our lady Saint Mary.\n\nPrinted at Westminster, In Caxton's house. By me Wynkyn de Worde.", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Diues and paupers have alike coming\ninto this world, and like going out, but their living in this world is unlike. What should comfort a poor man against grutching, and what wickednesses follow lovers of riches. CA.I.\n\nOf three manner of lordships, and of which lordship it is understood that God gave man lordship over fishes, birds, and beasts. CA.II.\n\nHow this scripture is understood\nIt is more blessed to give than to take, and how a willing poor man gives more than a covetous rich man, standing as he may give. CA.III.\n\nWhy riches are called a devilishness of wickedness, and one explanation of this text. It is easier for a camel to pass by a needle's eye than for a rich man to enter the kingdom of heaven. MAT. V.\n\nHow men should have riches when God gives them, and when God takes them away, and in what manner each man must forsake all that he hath, also the literal explanation of this text before said. It is easier for a camel and Riche men are not blamed or lacking in scripture for being rich, but for their covetousness and misuse. Poor men did not pray for want or lack of riches, but for good will and patience. And riches are an occasion of sin more than poverty is. (How this text of Solomon is to be understood: Give not me riches and beggary. (Of two kinds of perfection: sufficiency and excellence. He rehearses the ten commandments. (Why Christ enformed more the young rich man in the commandments of the second table than of the first, and why more in the second commandment of charity than in the first. (Of two lives: contemplative and active. (How imagery is useful: and how images were ordained for three causes. Ca.I. (How the people should read in the book of imagery. Ca.II. (How the people should do worship that is due to God and saints before images, and not properly should such worship be done to such images. cap. iii.& iv. Cryst is the cross that men bear on Good Friday and why such bearing is done before an image cross, and how Cryst is worshipped on Palm Sunday when the veil is drawn before the rod. ca. iv.\n\nWhat folly it is to speak to images or to serve them, and why crosses are set by the highways and crosses borne in processions. ca. v.\n\nWhat representation of images signifies specifically. An example of the image of our Lady, of Peter.\n\nWhat representation of images signifies generally, as all the apostles are painted barefoot in human form and rough things upon their heads, and the representation of images may be considered in two ways. ca. vii.\n\nWhat representation of angels signifies in the likeness of young men with wings. ca. viii.\n\nWhy the four evangelists are painted in the likeness of a man, of a lion, of an ox, and of an eagle, and why they are painted in four parts of the cross and of a house. ca. ix.\n\nWhy images are veiled or should be veiled in Lent. ca. x.\n\nWhat service and worship we ought to give. To God / what is divine worship / and how is it shown to God by heart speech and deed / and how men and women should be worshipped and why\n\nHow worship is taken differently\nfor adoration proper and improper / also for veneration\nand so on in many ways for the understanding of which many men fall into doubts and errors when they read about the worship of images. Ch. 13.\n\nOffering is not made to priests but to God through the hands of priests / and in shrines men kneel before God before the priest. Ch. 14.\n\nSensing can be done in two ways / with incense consecrated / and with incense not consecrated / and what incense signifies. Ch. 15.\n\nDiverse reasons why Christian people pray and worship God commonly eastward / and that the sun or the moon should not be worshipped by men as some fools do. Ch. 16.\n\nOf the falsehood of Judicial astrology and how it blasphemes God. Ch. 17.\n\nWhat service planets and the bodies above do to mankind / and how God deals with them as He wills. Example. of a smith and his grinding stone. ca. 18.\nReasons against false excuses of judicial astronomers. ca. 20.\nDiverse reasons why one is inclined to good or evil / seeking or health / more than another. ca. 21.\nCauses why one man is disposed to this state or this craft / & another to another.\nThere is no destiny / & of the star of Epiphany. ca. 22.\nHow the three kings knew him by the star / & how the science of judicial astronomy is properly\ncalled a science. ca. 23.\nHow judicial astronomy is represented in old law / & in the new law / & by the law of the holy church. ca. 25.\nOf the folly of those who divine by astronomy / & of the misfortune of those who trust in that craft / & that the planets and bodies above are tokens of things to come and not causes. ca. 26.\nExamples how the bodies above are such tokens & not always causes. ca. 27.\nHow the sun and the moon are taken as tokens of creatures beneath what they signify. What the stars or comets signify when they appear contrary to the common course of nature, and what other portents appear and fall contrary to the common order of nature. (Chapter 28)\n\nDiverse ways in which astronomers and soothsayers, as well as other witches, know things that have been done or are to be done. (Chapter 29)\n\nDiverse reasons why demons can reveal things that have been done in private or things that are to be done, and in what manner they reveal such things. (Chapter 31)\n\nThe demon cannot speak or do anything but what God allows. He is always a liar, speaking truth or falsehood, and why God permits him to tempt men. (Chapter 32)\n\nWitches and sorcerers who conjure demons do not compel them as it seems, for they are not enclosed in a ring, nor are demons cast out of men by holy conjurations ordered by the Church. (Chapter 33)\n\nThe prohibition of witchcraft by canon and imperial law, and the punishments inflicted on witches and their accomplices. (Chapter 34) It is unfitting to accuse a man of being a thief or a witch, says a person. (32)\n\nWitches performing prayers and holy deeds in their witchcraft, the more they worship the devil, and the more they despise God, is why witchcraft is most used among the old folk. (35)\n\nGod forbids all manner of sin by the first commandment. (38)\n\nIt is lawful to use lots, and not, and likewise about playing at dice. (39)\n\nWhat witchcraft is, and sinning to practice witchcraft, also about feigning miracles by hypocrisy. (39)\n\nOf charming adders, and how it is unfitting and perilous for man to charm his friend to come again after his death and show him his state. (40)\n\nSometimes after a man's death, demons feign themselves to be spirits of such men, and sometimes the souls of the dead appear, and why. (41)\n\nThe new fast called our lady fast has no foundation, nor is it of authority. (43) diverse causes of dreams and that it is perilous to believe in dreams. To trust in dreams is forbidden in scripture, and why it is hard to know what dreams mean. (43.44)\n\nA man should follow the guidance to goodness that he has in his dreams, if done carefully, and what harm comes to them that prefer the devil to God. (45)\n\nOf the folly of those who have left their meat put to cook (46)\n\nOf the folly of those who divine what shall fall in the year following for Christmas Day or the first day of January, and of the folly of those who make predictions for it in this month or that, as well as what fools they are who divine by the twelve days in Christmas. (47-48)\n\nOf the folly and falsehood of jugglers who are called multipliers of gold and silver, and why God allows covetous men to be deceived by such deceivers. (49) On what manner men of the holy church should be no hunters, and of them that meet men of the holy church, and particularly friars, they put them on the left hand.\n\nArguments why it is to be feared that making of churches and good arraying of them, and that fair service is done in churches of England, is more of pomp and pride than to the worship of God.\n\nGood causes why it was commanded. Exodus xcx. The rich and the poor pay a like to the tabernacle, and after diverse circuits sometimes it is more convenient to make churches than to help poor men, and sometimes again.\n\nHow that many grumble against making of churches and things longing to churches are like Judas, who grumbled when Magdalene anointed Christ, and that waste costs and pomp in such places.\n\nHow it is unthinkable that Christ says when you shall pray enter your chamber,\n\nHow processions done for to pray for the people are not done with due circuits and good, and therefore our prayer is not heard, and that the people are less likely. To pay taxes to have war than peasants. 0.lv.\nHow is it understood, short prayer, thirdly, it is to pray only in the heart, and sometimes with the mouth, and sometimes distinctly, neither to fast nor to treat, why. ca.lvi.\nHow is it understood that Christ commanded that men should not speak much in prayer, and primary reasons why principally men should pray in churches. ca.lvij.\nWhy men pray to God not withstanding that He is immutable, and of two manners of prayer, one common and the other singular, and diverse reasons why men should pray aloud. ca.lviij.\nWhy, in the beginning of holy church, was there not so great solemnity of divine service in churches as now, and also reasons why song and melody were ordered in holy church. ca.lix.\nIt is a shame to a land to have many martyrs which the people of the same land have slain, and of vengeance coming to the people that sleeth martyrs. ca.lx.\nWhy miracles are not now so common as they were in the beginning of Christian faith, and why the multitude of miracles. Unstable in faith and revealing the people's malice, Colossians 1:23.\nDoing miracles is no proof of holiness, Colossians 2:18-19.\nCommon solemnity of Christian burial should not be abandoned, Colossians 3:4.\nFairs and markets in sanctuaries are unwelcome, Colossians 3:5.\nGod's name is taken in vain in three ways: God is our principal Godfather, after Christ we are called Christians, and if we do not live Christianly, we take Christ's name in vain for misrepresentation. Colossians 1:\nGod's name is taken in vain in many ways: through scorning, japing, erroneous teaching, covetous or envious preaching, banishing warning, lewd vows making, and breaking solemn vows. Colossians 3:\nVows should be made with wicked intentions and wicked intent.\nGod's name is taken in vain. by blasphemy or grutching against God, or overhope and wanhope, and by vain swearing, and what harm comes of customable swearing. ca. iv.\nThree false excuses of others & answers to the first two excuses.\nca. v.\nIn seven cases it is necessary to swear and in every other should three things be kept, & an answer to the third false excuse. Also true understanding of texts of the new law that speak of swearing. ca. vi.\nOf two manners of swearing, of attestation and execration, & why it is forbidden to swear by creatures on the first manner. ca. vii.\nHow perilous the second manner of swearing is, & what it is to say \"so help me God\" at the holy door, & why men swearing before a judge lay their hands on a book & kiss it. ca. viii.\nThey that beguile men with their subtle oaths are forsworn though they say the truth, for a man may be forsworn in swearing in two ways through the truth. ca. ix.\nIn six ways a man may be forsworn, also he who induces another to swear knows well that he will forswear himself. How great is the sin to swear by God's body, God's heart, and other parts of Christ, and how they should be punished by canon and imperial law. (ca. x)\n\nHow sinful is it to swear nicely, as by cock, by our linen, by hood, tap, and such other things. Also, if you truly are not others. (ca. xi)\n\nIt is a greater sin for a man to forswear himself by God than by any creature. A man swearing a lawful thing by his head is bound to keep his oath. A Christian man may lawfully take an oath proposed by a heathen man who swears by his false gods, but he may not be stirred to swear thus. In what way are servants bound by their oaths to be true to their masters. (ca. xii)\n\nSuccessors are bound to keep that which their predecessors bequeathed them by oath. How a man may be unwound from his oath and how not. An oath binds more strictly than a vow, though a man may be cleansed of deadly sin, yet he may not swear truly that he is not guilty, and why. A man swearing. (ca. xii) Two contrary vows shall keep the first if it is lawful. If he makes two contradictory vows, the greater vow shall be kept. (Chapter 24)\n\nWhat vow is made in disease, of wives' vows, of children's vows, of servants' vows? A deed done with a vow is more binding than the same thing done without a vow. For four reasons, a man is unwilling to keep his vow. A maiden who vowed chastity and is corrupted still is bound to continue in as much as she can, and so it is with other vows that cannot be fully kept. Of vows of necessity and of vows of free will. A rightful cause and authority of the sovereign are necessary in dispensation or changing of a vow.\n\nA husband or wife may not enter into religion, but if the other makes a perpetual vow of continence, which vow is solemn, and how it affects marriage. Breaking a fast in sickness is not breaking abstinence. (Chapter 15)\n\nOf other vows made in haste, and of children's vows and wives' vows. (Chapter 16) Perjury is greater sin than manslaughter and causes why perjury is the cause of much manslaughter and great harms that come from evasions. ca.xvii.\n\nWhat penance is due by law to evasions and why so great penance? Also what vengeance has fallen in England for perjury. ca.xviii.\n\nGod's name is taken in vain by merchants and in various ways. c.xix.\n\nGod's name is taken in vain by breaking of covenants made in God's name and confirmed by swearing in God's name. Of the other of Gabonites made to Joshua and how perjury is the cause of hunger and many miseries. ca.xx.\n\nOn what manner God rested the seventh day and six causes why God commanded the seventh day to be hallowed. Ca.I.\n\nOf three kinds of commandments, ceremonial, judicial, and moral, also diverse causes why the hallowing of the sabbath is changed from the seventh day to the Sunday. ca.ii.\n\nFair declaring how hallowing in the Saturday was ceremonial and why it ceased. ca.iii.\n\nAll the tests of the new law are given. Of the festivals of Tabernacles / and why the Sabbath is principal. ca. IV.\nOf the three kinds of Sabbaths / and causes why God commanded us to sanctify\nthe Sabbath day. ca. V.\nWhat holy occupations men should have on Sabbaths / and on other festivals. ca. VI.\nAnother cause why God commanded us to sanctify the holy day. For men should so order their occupations on work days, that they would not need to break the holy day, also which are servile works. ca. VII.\nWhy God bade man and beast to rest on the holy day / and how it is understood that God rested on the seventh day / and the mercy is fulfilling & perfection of all God's work. ca. VIII.\nOf the four kinds of Sabbaths / and what they signify. ca. IX.\nWhy the Sabbath in the old law was more solemn than other festivals of the time / how all the festivals of the new law are days and Sabbaths of our Lord, especially Sundays. Causes why more solemnity is made / and why each Thursday is not sanctified as it was. was once part of the procession that is done on Sundays. ca.x\n\nHoly days that the church has ordained\nbe kept, and how the Sunday, though it be the eighth day,\nis the seventh day in observation of the commandment. ca.xi\n\nThe number six is a perfect number, and for this reason, God made the world in six days, and on the sixth day and in the sixth age of the world, He became man. ca.xii\n\nReasons why God rested on the seventh day, and of the seven blessings that men shall have in heaven. ca.xiv\n\nHow long the holy day should be kept, and why men ring in vigils at midday, and how great is the need and pity for works done on holy days, and what kind of people are excused though they travel on the holy day. capitulum. xxiv.\n\nIt is lawful to begin journeys or to travel about on holy days, or to make churches. Vendors and other merchants should not ride from town to town to use their markets on holy days, for such a market should not be held. In what manner is the servant excused from his labor on holy days by the bidding of his sovereign, and in what way are plays and dances permissible on holy days? How should men both mourn and make merry on holy days, according to holy writ? Where in holy writ is it grounded that men may make merry and fare well on holy days, and why is feasting defended on Sundays? Why should it not be much used in Paschal time, and what are some pleasant dances and songs that holy writ recommends for God's service? Which commandments pertain to the first table, and which to the second, and why and how are the Ten Commandments to be kept together? in the two commandments of charity,\nhow the first commandment is applied to the three persons in the Trinity, after declaring the first commandment of charity, thou shalt love,\nthy Lord God with all thy heart and with all thy soul and with all thy strength. (Deuteronomy 6:5)\nAll the commandments of the second table are bound in the second commandment of charity. Why the commandment of honoring father and mother is the first of the second table,\nand how they should be honored, as well as the pain it brings to those who dishonor father and mother. (Exodus 20:12)\nWhat harm comes to children who hinder father and mother for their good, and of those who are ungrateful to father and mother. An example is Absalom and Adonijah. (2 Samuel 14:25)\nBy example in kind we are taught to honor father and mother as the source and cradle. (Matthew 15:4)\nHelp in need is called worship in holy writ, and it is what the child owes and should give to father and mother. What peril it is and folly for man or woman to disrespect them. In what manner a child should hate father and mother and forsake them, and how father and mother should help the child and the child them at need. Example by the rope and crop of a tree, but the father and mother have more kindly love for their children than vice versa. In what manner men of religion should help father and mother at need.\n\nThe goods of the holy church are the goods of poor men and the needy. How St. Benet gave goods of his convent to the poor, St. Frances gave the same.\n\nThe goods of religion should be more common than other men's goods to help the needy. Of the abuse of some proud religious men and their hypocritical excuses for alms-giving.\n\nTexts of holy writ show that children should be obedient to father and mother, and good living of the child is worship to father and mother, and their evil living is shame to father and mother.\n\nMisbehavior of children in their youth is their shame and villainy to themselves. Every man and woman is bound after his degree to do his duty, to know God's law that he is bound to keep, and how each man in some manner should teach God's law. How we should worship God as principal father and mother. How spiritual fathers are to be worshiped and why they are called spiritual fathers, what harm comes to those called curates, both for themselves and for the people, since they do not perform their duty. Our elders who are our fathers and mothers in age are to be worshiped; old men, who have been accustomed in sin, should be harshly reproved. Kings and all sovereigns ought to be fathers to their subjects and be worshiped by them; how and why servants should obey their lords, and how lords should behave toward their servants. (Cap. xv.) How wicked men and tyrants are God's servants, and why God suffers this. wicked people in this world. Capitulum.\n.xvi.\nGod gives lordship and power to wicked men for sin of the people to whom men ought to obey and do them worship for their dignity. Capitulum.\n.xvii.\nHow and in what order men should obey their sovereigns and in what things. In what things knights, wives, and children each are bound to obey their sovereigns, and in which things they are not. Cap.xviii.\nIn which things subjects are bound to obey their prelates and in which not, though prelacy or lordship be occupied against the common law, yet it is good to obey, what a priest should do if the bishop bids him curse a man whom he holds ungodly. Cap.xix.\nIn what manner officers of the king should obey the judge in matters of men's death. In which things a religious man is bound to obey his prelate and in which things not. In what things a prelate of religion may dispense and in some things not. Cap.xx.\nIn what things a clerk is bound. To obey one's bishop: a wife's duty to her husband in breaking her vow. Some things are good in themselves, some are evil, and some are indifferent. In things indifferent, obedience to superiors is proper. ca. XXI.\n\nAll men of estate and dignity are called fathers, and ought to be respected by lower men. CE. XXII.\n\nAngels and saints in heaven are our fathers and are to be respected. Ca. XXIII.\n\nPatrons of churches are their fathers in three ways. A man becomes a patron in what right belongs to patrons, and about the presentation of persons to churches. Ca. XXIV.\n\nEvery man ought to hold other men as fathers in some degree. Why this commandment is given with a behest of welfare and reward. CAP. LM. XXVI.\n\nPride, rebellion, and unchastity of the people against their superiors, and their entering into and determining every cause of the land and of the church, is the cause of the destruction of realms. Ca. XXVII. Unfull manslaughter is done by heart, by mouth, or by deed, and how a man is guilty of manslaughter and deadly sin through the pain of flattery, both by God's law and man's. ca.ij.\n\nWhat harm comes from flattery, and to them that have liking in flattery. ca.iii.\n\nA musterer or whysperer is a subtle owner and a subtle liar, who is a double-tongued man. The flattering tongue is the third tongue that does much harm. ca.iv.\n\nFlattery of false prophets and false preachers, and other false men, destroys. A man may be unrightfully slain in three ways. ca.vi.\n\nNiggards who will not help poor people in need, also tyrants and extortioners, take from men their shines and their flesh from the bones, what is understood by these three shines and bones. ca.vii.\n\nMen who withhold servants are manquellers. Why Christ said to Peter thrice, feed my sheep. Men of holy church spend their good things on holy church, and will not help the needy. All you draw people to sin by my enticing or wicked example or my false counsel or false learning, and especially men of the holy church are manquellers. Also, all those who give occasion of scandal, how prelates and their officers should have themselves in their visions without what deacon's prayer is done. (C.ix)\n\nAll that let men of their good desires and good purposes and misteachers be manquellers, as the devil is a continual manqueller. Also, men of the holy church who withdraw or let God's word be preached are manquellers, and it should be highly worshiped and what profit it is to hear God's word. (ca.x)\n\nCurates who do not rebuke their subjects for their sins, and those who defraud and take away the church's goods are manquellers, and so are the priests who deny the sacrament of penance to repentant men in their last end, what peril it is to trust too much on God's mercy. (ca.xi)\n\nHe who wittily does another man harm. to forswear him, and he who consents to deadly sin, and whoever commits any deadly sin is a murderer. Why God gave the commandments of the Ten and yet they are all knitted in one commandment of kind. How God's law is likened to a sword and to a harp. ca.xii.\n\nDeclaration of this text. He who offends in one offends in all. ca.xiii.\n\nHow the commandments of the first table are comprehended in the commandment of kind and of vengeance.\n\nGod does not defend the slaying of beasts, but only manslaughter without guile. How men may sin in slaying beasts. ca.xv.\n\nIn what manner and to whom man slaughter is lawful; God and the law slew wicked doers; & judges slew as God's ministers and his officers. ca.xvi.\n\nWhy the sword was granted to priests and ministers of the old law; and why the sword of shedding blood is forbidden to priests of the new law; also what the sacrament represents. ca.xvii.\n\nHow the law punished clerks shedders of blood; many cases of irregularity for manslaughter; why they do. Many cases of irregularity for manslaughter. ca.xix.\nExposure of this text: he who has no sword should sell his coat and die of many, and Safira at St. Peter's words. ca.xx.\nA judge knowing a man unwilling shall not condemn him though he questioned and caused. ca.xxi.\nReasons why it is unlawful for man or woman to kill themselves. ca.xxii.\nWhy it is more sinful to kill a rightful man than a wicked one, and how it is unlawful for a man to kill his wife for adultery, and more sinful to kill father or mother than his wife. ca.xxiii.\nWhy God permits war and battle. Three things are necessary for battle: it is rightful, how clerks and other men may defend themselves, how subjects are excused from fighting for their prince and soldiers, and how not. ca.xxiv.\nNine kinds of lechery and how many ways a man may sin with his wife Ca.I.\nWhy marriage was ordained, and of the three things of marriage, and what. matrimony signifies. ca.ij.\nWhat harm comes from adultery\nand what vengeance God has done therefore\nin holy writ / from the prophecy of Boniface\nmartyr of the lechery of Englon\u00f0\n& the ground and beginning of every person\nis lawful generation in marriage. ca.iij.\nWhat God made matrimony and established laws\n/ a good declaring of the words\nof Adam; this bone is now of my bones\n& rib\nof man and not of earth,\nAdultery is greater sin in a husband\nthan in a wife / a great process of saying\nAustin rebuking adulterers. ca.v.\nSaint Austin answers to false\nexcuses of lecherous men / how Christ saved the woman taken in adultery; they\nshould punish sin should be unwilling\n& a husband may not accuse his wife in adultery. ca.vi.\nIn what manner a man may abandon\nhis wife for adultery / of the anger\nof a man knowing his wife has done adultery\n/ only death departs and breaks\nbond of matrimony / & of two deaths / of entering into the religion of\nwedded people or they know fleshly\n\nNote: The text appears to be in Middle English, and I have made some assumptions about the missing words based on the context. However, I have tried to be as faithful as possible to the original content. togyther / the wife has as great occasion\nin faith of matrimony again\nher husband as her husband against her / & cause why. ca.vii.\n\nSimply, fornication is deadly sin\nThese words. Crescite & multiplica mini / that is grow ye and be ye multiplied\nwere spoken only to man and woman married together / and why Christ would his mother be married or he were conceived. ca.vi.\n\nMarried man and woman may live\nchastely if it pleases them both / for many\nreasons ordained God man and woman\nnot to generate fleshly but in wedlock / what\n\nA woman lecher is the devil's snare\n& a man lecher is the devil's net.\nComely, more malice is in men than\nin women / of excuse of Adam / & why he sinned more than Eve / why\nChrist became man and not woman. ca.x.\n\nSampson, David, and Solomon deceived\nthemselves or women deceived them. Peter when he forsook Christ\nwas more in default than the woman\nthat spoke to him / men lechers defame\nchaste women that will not yield to them. ca.xi.\n\nBlaming or lacking of wickedness. women / and praising of good women\n& yet the wine is not to blame though\nthe gluttony thereof does lechery / neither\nyet beauty of a woman is blame though\na man by occasion thereof is stirred to\nher / the misuse is to blame. ca.xii.\n\nOf men and women's natures / why women are often more stable in goodness than men. Of men and women's natures / that women's counsel\ncomes often of God. ca.xiii.\n\nDiverse remedies against lechery / example of Rosamond / & the baby / & the fox / & chastity and lecherous thoughts. ca.xiv.\n\nMind of Christ's passion / reading in holy writ / & thinking of the pains of hell / are also remedies against lechery. ca.xv.\n\nVengeance God has taken for fornication / for adultery / for my misuse of a man's own wife / for incest / & for sin of sodomy / why women & children were punished in the subjugation of sodomy &\n\nOf lechery of priests / deacons / & subdeacons / & pains set in the law for such sins / & when a man of holy church is called in the law an open sinner. Notorye Lechour. ca. xvij.\nCauses why lechery is more grievous in clerks than in seculars. ca. xvii.\nHow men fall into bigamy & why they are irregular by bigamy, and why bygamus shall not have the privileges that belong to the clergy. ca. xix.\nWomen delivered of child may enter holy church when they will & are able. Neither husband may give leave one to another to take another woman or man. Excuses of Abraham and Jacob, who had diverse wives. ca. xx.\nIn what manner elves are said to induce men to commit lechery with woman and beast & monstrous or woodland things. ca. xxi.\nWhat is spiritual fornication & spiritual adultery. ca. xxii.\nAn answer to an argument that the sin of Eve was more grievous than that of Adam, for the lesser is sometimes punished harder in this world than the greater. cap. xxiv.\nGreat arguments and reasons that God punished harder Adam than He did Eve, for his sin was more grievous, according to the opinion of him that wrote this book. ca. xxv. How Adam, after his fall, knew that God first punished the serpent, and after Eve and Adam was obstinate and would ask for no mercy, and how God of justice punished Adam and all mankind that came after him for his offense. ca.xxv.\n\nBy this commandment is defended all theft and all means to theft of diverse manners and diverse punishments of thefts. Ca.I.\n\nOf those who rob people of their good name and fame. ca.ii.\n\nFalse preachers, fabricators of false miracles, those who withdraw true preaching of God's word, preachers for the convenience of the world or for vain worship, and heretics are thieves. ca.iii.\n\nOf many kinds of thefts, wrong gettings, unrightful occupations, wrong withholdings, and why by the law of kind things come common, and why God forbade theft. ca.iv.\n\nOf three kinds of lordships and three kinds of properties, and how it will not allow the poor people to take anything called lord thereof. ca.v.\n\nIn four causes, a man may take of the lords' goods that he ought to have without. This writing / and how wives may give alms. (Chapter VI)\nOf restoration of things lost or found / and how children should be chastised while they are young. (Chapter VII)\nMany cases of theft in leniency / borrowing, hiring, wedge lending / and restoration making of stolen things / also of stolen things bought in market.\nIt is not to steal from a ward or a usurer to give alms / and of alms give only of good purchased genuinely. (Chapter VIII)\nChristian men may not steal heathen children to christen them against their will / how wives should make restoration of stolen things / cases in which the Lord may put forth his mercy. (Chapter IX)\nA man who by guile makes another sell a thing which he thought not to sell / or to sell it less than he thought / sins. Many cases of buying and selling / and the just price of a thing / of begging and selling / of a thing taken as pledge / it is better to say / of the thing taken as security / it is to be kept by a man. (Chapter X)\nIn three ways a thing may be taken. Evil gotten, and of what manner evil gotten, a man may do alms; in what manner the false bailey that did fraud to his lord was praised, are three causes why riches of this world are riches of wickedness. (CA. XI.)\n\nRiche nygardes are masters and the uses\nfrom which rich men should give alms, and the more lordship in this world you have, the more need; men of the holy church mispending holy church goods are thieves, and that holy church is endowed to help poor men, against proud silver and golden herneys of priests and of men of religion; how such mispers are to be restored, from them that spend holy church goods on themselves.\n\nWhat is sacrilege, and in how many manners it is done; withholding of tithes are theives, and of what things men should be bound to tithe, and how. (CA. XLII.)\n\nTo what church tithes should be paid, and tithes and goods of the church should be spent in four parts if need were, to open lechers or open manufacturers, tithes should not be paid.\n\nTo whom tithes were such evil, curia. Different doubts about tithes & customary tithes & why God required more than one-tenth part. ca.xv.\n\nThat simony is theft & what simony is & cases of resignation of benefices from which the name of simony originated & why they are commonly called simoniacs.\n\nFive cases in which it is lawful to give a gift in matrimony.\n\nWhat penalty is due to simony according to the law & various church customs in which simony existed. cap.xvi.\n\nCases in which confederates of burial & baptism, patrons, sellers of indulgences, preachers, & pardoners engage in simony. ca.xix.\n\nOf giving money when a person is received into religion / of giving money to the priest for annulments. For the yearly stipend what a parish priest or annulment seller should take by year. ca.xx.\n\nCovenants often make simony necessary; should they not be abolished; of them binding them to say special masses / of the golden trental & false confessions in this matter & that St. Gregory never ordered it. ca.xxi-xxii. The ground of a sanctuary may not be sold for burial or to chefs / for simony. God takes much vengeance / for selling of livestons out of abbeys & other spiritual places. 21\n\nWhat usury is & in what thing it is done / of two types of usury / & in what manner God suffered the Jews to take usury. ca.24\n\nMany diverse cases of usury xxv.\n\nOther cases of usury & diverse reasons of buyers & sellers / why lands suffer usury / of notaries that make Instruments upon covenants of usury. ca.xxvi.\n\nWhat pain belongs to usurers by the law / of their heirs / of their servants / of their counsellors / of their offerings / of a Jew usurer to a Christian man / of their punishments. A special case in which the buyer usuries. ca.xxvii.\n\nHow God reproves usurers ravagers & thieves in holy writ / of false men of the law / thieves act against three laws / the law of kind / the law written / & the law of grace / for theft & other. Men of arms have no speech or grace, of evil in Sardinia, and covetousness blinds men of evil judgments, temporal and spiritual. (Chapter 28)\n\nLying merchants and hiders of truth by stylishness, when truth should be spoken, break this commandment of three kinds. Cap. I.\n\nOf the eight kinds of lying comprehended in three, and which lies are deadly sin and what danger it is for men of holy church to be liars or customary liars in a brothel. Cap. II.\n\nAnswers to authorities of holy writ by which men excuse lying. Cap. III.\n\nNot all feigned deeds are lying, but all feigned speech for deceit is lying. What feigning of deed is sin and what not. Cap. IV.\n\nOf falsehood in the speaker and falsehood in the thing said, and in what manner it is sin to believe what is false. It is more sin for a man to praise himself falsely than to lack or blame himself falsely, which are called false witnesses by the law. Cap. V.\n\nWhat kind of people may not bear false witness. witnesses in court by law. False witnesses were killed / how false witnesses are bound to restore. Flaterers and babblers break this commandment / and why they are likened to a false Camelion / good speakers that do evil deeds break this commandment. ca.vi.\n\nHow in many ways false men of the law and vain preachers and false witnesses are false. ca.vii.\n\nAll wicked clerks are false witnesses / how the vestments of priests and bishops signify Christ's passion / and what they signify morally. ca.viij\n\nWhat the bishop's cross and its parts signify / all false livers who are baptized are false witnesses / how witnesses should have them in court / and how a man should bear witness. ca.ix.\n\nTo whom the witness shall make restitution /\n\nOf keeping the cost of a thing it is a man knows by private telling /\n\nMany things required in witness / and of diverse judgment after diversities of witnesses / of attaining of witnesses. A man may be a witness in court against himself / but not For himself/as a witness for heretics and pagans. ca.xi.\nWhat penance is required by law for false witnesses and those who procure it, as well as for all other things necessary and to be considered in this matter.\nca.xiij.\nOf three witnesses: God, our conscience, and each creature - how we should judge ourselves in our conscience regarding a spiritual quest and the misuse of creatures.\nca.xiij.\nHow Christ shall come to judgment, and how he will judge ca.xiiij.&.xv.\nOf two domains: special and general, and of the sudden last judgment. ca.xvi.\nChrist cannot be deceived in his judgment, and what reckoning there will be for three kinds of people at it. c.xvij\nHow harsh the judgment will be for the rich and for those who have received many gifts from God. ca.xviij.\nCovetousness is forbidden in these two last commandments. How cursed are false purchasers. Ca.I.\nA story of Naboth. Another of Beatryce against false purchasers. c.ij\nHeirs are bound to restore misappropriated property from their fathers. A fearful story. What vengeance is due for false courtesy? ca. iiij.\nHow is the story of Balaam like false courtesy, and how is the god of false desire likened to the image of gold that Nebuchadnezzar made? ca. v.\nWhich people are helped?\nFalse borrowers and false executors are like sheep that go from their fellows, and nothing is saved more commonly than faithfulness. ca. vij.\nTwo things should abate false desire of men's hearts; the world is likened to four things unstable: a wheel, a ship, a rose, and a shadow. ca. viij.&.ix.\nThe mind of death should let false desire, by the example of the fox, be alms given before death is better.\nExamples against false executors, c. xi.\nA parable of three friends and almsdeed is best as other fails. ca. xij.\nTo whom should alms be given, and what festivity should be made to rich men, also what order should be kept in giving alms to diverse poor men? ca. xiv.\nMen are variously poor against their will, and all is alms to be given, why Christ shall call poor wicked people his brethren at the Day of Judgment, and how He will thank men there for alms done to the good and wicked, and how God's mercy and pity will be shown then.\n\ncap. xii.\nAll poor and needy must be helped by alms, but especially willing poor and needy preachers. In the beginning of alms, a man should take heed to ten things, and in what cases rather give to one poor person than another, and a rich man should take Christ as one of his children, also those who will not forsake sin do not please God with alms. cap. xvi.\n\nWhat kind of covetousness is forbidden in the ninth and tenth commandments, and what in the seventh and eighth? Assent to deadly sin is deadly sin. Why the ten commandments that forbid the deed of lechery and theft stand before the commandments that forbid wicked desires. Cap. I.\n\nCause of diversity, why the two last commandments are transposed. Exodus xx. Deuteronomy v.\nMind of Christ's passion is remedy\nagainst temptations of lechery.\nExample by the pelican. Of the love\nof Christ & how it quenches unclean\nlove. III.\nDiverse remedies against lechery\n& removing of occasions. Example\nby two holy women. IV.\nA man should rule his flesh as a\nknight does his horse & of goostly\nsaddle, bridle, and spurs. V.\nHow a Christian man is like a bird\nthat is called a barnacle. How every\nChristian man is a knight & with what\narmor he should be armed. As much as a man keeps\nGod's commandments, so much he is in God's\nsight and no more. All that break God's\ncommandments are cursed by the great\nsentence of God. vi.&vii\nOf misfortunes & curses temporal\n& eternal that shall come to the breakers\nof God's law. Common misfortune\nfalls not to the commonwealth but for\nsin of the commonwealth. Why though the six\nsons of Jacob that were assigned to\nbliss were assigned to that office & why\nthe other six to curse. And that prelates should not curse but for genuine need. ca.IX.\nOf wealth and blessing, temporal and eternal, that is entrusted to the keepers of God's law, and of the joy and bliss that is in heaven. ca.X.\nHeaven is likened to a city. Of the worthiness of the people of this city and of the bliss that is therein. ca.XI.\nHeaven is understood by the city that St. John speaks of in the Apocalypse and of the spiritual expounding thereof. ca.XII. & ca.XIII.\nWhy men have no sad faith to believe that there is such great bliss, by example of a child born in prison. A little taste of heavenly bliss turns all earthly joy to bitterness. Example by Peter and Paul and Moses. cap.XIV.\nExplicit Tabula.\nDives and Pauper opposed themselves. Each one is a lord. Proverb.\nXXII. These are the words of Solomon; much to say in English.\nThe rich and the poor must meet; the Lord is the maker of them both. This text, the reverend Beda, explains thus. A rich man is not worthy:\n\n(Note: The text appears to be a fragment from an older document, likely in Latin or Old English, that has been transcribed into modern English with some errors. The text seems to be discussing the concept of heaven and the worthiness of the people who inhabit it. The proverb \"Dives and Pauper opposed themselves. Each one is a lord\" suggests that wealth or poverty does not determine one's worth or status in the eyes of God. The text also includes a reference to St. John's Apocalypse and the spiritual expounding of heaven. The last sentence seems incomplete and may be missing some words.) To be worshipped for this cause only, that he is rich, neither is a poor man to be despised because of his poverty, but the work of God is to be worshipped in both, for they both are made to the image and to the likeness of God. And as it is written in Wisdom 6:7, \"One manner of entering into this world, and a like manner of going out of this wretched world, is to all men, both rich and poor.\" For both the rich and the poor come into this world naked and poor, weeping and wailing, and both they depart hence naked and poor with much pain. Nevertheless, the rich and the poor in their livings in this world are in many things unlike. For the rich man has a treasure of gold and silver and other riches. He has great honors and earthly delights, where the poor creature lives in great poverty and pain, and for lacking of riches suffers cold and hunger, and is often in despise. Pauper. I that am a poor captive simple and lowly set down, beholding the prosperity of the rich. Of them have been rich, and the disease that I suffer, and other poor men like me are often stirred to grumble and be wary of our lives. But then the words of Solomon come to my mind, as previously recited, how the Lord made both the poor and the rich. And Job bears witness that nothing in earth is made without cause. Job 5:\n\nThen I suppose within myself that by the Lord's mysterious decrees that are unknown to me, it is profitable for me to be poor. For I well know that God is not stingy with His gifts. But as the apostle says in Romans 8:\n\nTo those whom God has chosen, all things work together for good.\n\nAnd so I trust through God's goodness to be one of His chosen ones. I cannot but deem it good for me to be poor. Moreover, St. Paul in 1 Timothy 6 writes in this manner:\n\nThose who desire to be made rich fall into temptation and into the snare of the devil, and into many senseless and harmful desires, not knowing that the love of money is a root of all kinds of evil. It is moreover better for us to trust in God's providence and be content with what we have. To have a man is the root of all evils. Experience confirms this, as the apostle's saying goes. For lessening and perjuries, false subtlety and deceit, and many other wickednesses are as common as the cartway with such inordinate lovers of riches, which sins bring them to endless persisting, but if they are washed away before the hour of death with great and bitter penance. It is an old proverb. He is well at ease who has enough and can say \"ho.\" He has enough, as holy doctors say, to whom his temporal goods, however few, suffice, and to his, to find them who need them. I know well that, as St. Paul says in the aforementioned place, and Job says the same, \"Naked we come into this world, we bring no riches with us, nor shall we carry any with us when we leave this world, as was also before said.\" Nevertheless, while we live here, we may not utterly cast away all temporal goods. Therefore, following the instruction of this holy man Paul: In the same chapter, I have lived healthily and simply. I purpose, through God's grace, to remain content and never be enticed by the allure of worldly riches. Duke. Thou art the more foolish. But it is a common proverb, \"A fool's bolt is soon shot.\" Abyde and answer, and I will lay a wager of one hundred pounds that I shall prove you are a fool who refuses to be rich. And take no doubt of what riches I speak of - worldly riches or ghostly. I speak undoubtedly of worldly riches. Pauper. I will neither strive nor lay wages, but if it pleases your benevolence, to speak with me, a simple beggar. I will humbly admit your company. Say what you will. Duke. God made Adam and mankind lord of all earthly things when He said, \"Dominus [dominion] over the fish of the sea and over the birds of the air.\" What can you say to this? Pauper. Lordship is taken in various ways. There is natural or kin-based lordship. lordship. There is also secular lordship. And there is lordship pretense. Of natural lordship speaks the scripture that you alleged. For God ordained in the state of Innocence man kindly to have sovereignty over beasts, fish, and birds. And this manner of lordship ordained by way of kind may a just man have without possession of worldly riches. To secular or civil lordship, introduced by occasion of sin, belongs worldly riches - which manner of lordship belongs to kings, dukes, earls, and other lower lords. If I, that am a poor wretch, should desire to seek such lordship, of holy scripture or holy doctors I well know I would get none. Dominion or lordship pretends to have tyrannies and false oppressors over the people, which manner of lordship God forbade that ever I desire. Sir, if you mark well this distinction and this simple short answer, you shall clearly see that your argument is but feeble and proves not that I am a fool because I do not desire it. To have worldly riches. Dives, what sayest thou to this? Christ Jesus said, \"It is more blessed to give than to receive. Act will not be eager to have, for he who takes the better part is a fool. Therefore, I tell you: be poor. And the more that you take, the harder you are bound, and to harder reckoning you must account for it. What have you that you have not received from God, except sin? So, you rich men are all on the taking side and little on the giving side. The poor man takes but little and gives much. For one penny given by the poor man is more in God's sight in this case than twenty pounds given by the rich. And therefore, Christ says in the Gospel of Luke 21:xxi, that the poor widow who offered but two mites in the Temple, that is, but two pennies, she offered more than all men and women that day, and yet it was a great offering. For as Christ says, she offered all that she had to live by. Other men might have offered more than they did.\" \"And touching Christ's words which you allege. Beatus esse dares and Deus. If all men were as poor as thou art, thou shouldst fare evil. Pauper. If all men were so rich as thou art, thou wouldst fare much worse. Who should till your land, hold your plow, reap your corn, keep your beasts, shape your clothes or sew them, grind your corn, bake your bread, brew your ale, cook your meat, or mend your house and other things necessary, thou shouldst go shoeless and clothesless, and to your bed meteless. If you had a wife, much woe she would have. And if you had none, thou wouldst be wretched of all wretches. Therefore says St. Augustine. Quod diues et pauper sunt uti sibi necessaria. The rich and the poor are two things full necessary to each other. And I say moreover, \" A rich man has more needs than a poor one.\nWhy do you think that?\nA poor man has simple living, simple food, simple drink, and a few necessities for himself and that suffices for his person and his state. He cares for himself or a few more. But the rich man cares for his person, his state, his great estate, his worship, his goods. He needs much gold and silver, much estate, many conveniences. He needs the help of many men: servants, laborers, men of craft, men of law, great lordship, without which he cannot maintain his state or his riches. The poor man needs little of all this. He who has much acquires much. And he who has less acquires less. The rich man must give to his friends to have their assistance and help. He gives to his enemies to let their malice. And so of much riches he gives but little for the help of his soul. The poor man of little means. may give little and has much thanks to God. So the rich man needs more and has more need and more misfortune than the poor man. For the more that he has / the more he needs / and in more misfortune and in more peril he is night and day. For as the house that stands high on a hill is in more tempest than the house in the valley. So men of high dignity and great riches in high worships are in most fear and most disease. And therefore God says to the proud, covetous rich man: Thou holdest the full power / thou seest that thou hast no need of good / and thou knowest not how wretched thou art / how miserable / how blind, poor and naked. Apoc. iii.\nDives. Thou magnifiest more power. \u00b6Pauper. Cryst's words must needs be true\nBeati pauperes in terra / & judicabis populos unicum / at the day of judgment / & demes the twelve tribes of Israel.\nThat is to say, all that shall be judged quick and dead. And therefore rich men, do as Christ bids you in the gospel: Make the poor men. your friends of the devilish, they are the riches of wickedness, that the poor men may receive you into dwellings of endless bliss. Either you must be poor or beg heaven from the poor if you will come to heaven.\n\nWhy does Christ call riches riches or a devilish source of wickedness?\n\nPauper. For covetousness of riches makes people serve the devil and bring them to sin and shrewdness.\n\nDiues. This is full wonderful to the rich people to hear.\n\nPauper. We find Macchi 19:16-17. A young man came to our Lord and asked him what he should do to have the life that lasts. Christ answered, \"Serve the commandments. Keep the commandments. Do no injury. Do no folly by any woman. Steal not. Bear no false witness. Worship father and mother. Love thy neighbor as thyself. The Lord said, 'All these things I command you, what lacks me yet?' Then said Christ, 'If thou wilt be perfect, go and sell that thou hast, and give to the poor, and come and follow me.' But as for you... \"sayth the Gospel when he heard these words, he went away sorrowful, for he had many possessions and riches. Then Christ said to his disciples, \"It is hard for a rich man to enter the kingdom of heaven. It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.\" Then his disciples said to Christ, \"Lord, who then can be saved?\" Christ answered and said, \"With God all things are possible.\" \"These words sound hard to my understanding,\" said the poor man, \"and may soon bring me and such others into despair. I pray you explain this to me.\" \"Some expositors of Christ's words say that in Jerusalem there was a little narrow gate, which for its narrowness was called the needle. When the camels came to this gate they could not enter, but they did away with their burdens and their packs. And so by these words Christ does not exclude you rich men.\"\" From heaven. But he teaches you how to enter the gates of heaven. For, as he says in the gospel, \"The gate and the way that leads to life and blessedness is narrow, and few find it.\" By this needle is understood the entering into heaven's blessedness. By the camel charged, \"The rich man charged with the riches of the world, whose charge presses upon him as long as it is fast upon him.\" So long they may not enter into the blessedness of heaven. For Christ says in the gospel, \"Unless a man renounce all that he possesses, he cannot be my disciple.\" But a man forsakes all that he has, he may not be my disciple. And therefore, if you enter into the narrow gate of heaven, you must unbind and lose your charge of your riches, and not the riches your master.\n\nHow should I lose my riches from me? \u00b6Pauper.\nAs the prophet says, \"Divest yourself, rich man, do not set your heart on it.\" Love. They not too much. Be ready to thank God when he sent them to the house, and as ready to thank Him patiently if He takes them from the house and says, as Job said. Naked I came from my mother's womb, and naked I shall go again. Then we have taken goods of riches and of the wealth of God's hand. Why should we not endure patiently woe and disease if He sends them to us? God gave me goods, and God has taken them away. As He wills, so it is done. Blessed be God's name. Job 1:21. Uncover your riches from the house that in God's cause you be ready to forsake all that you have rather than you should offend your God. So for no reason, neither for any loss, would you do any deadly sin. Always be ready rather to forsake your goods than your God. And in this manner must every man forsake all that he has if he will be Christ's disciple. That is to say, he must withdraw his heart. And his love from all that he has, so, that he loves nothing as much as God, nor in letting go of his love or worship. For whoever will be saved, he must be poor in spirit and will. And therefore says Christ in the gospel, \"Blessed are the poor in spirit, for theirs is the kingdom of heaven.\" Blessed are they who are poor in spirit and will. For theirs is the kingdom of heaven. Although this explanation, touching the moral sense, is full and fair, Doctor de Lyra, because it has no authority, men do not trust in riches to enter into the kingdom of God. It is easier or lighter for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God. It is to say so trustingly in his riches, inordinately loving them.\n\nI assent to this explanation. I was afraid that God had not loved rich men.\n\nPauper. Abraham, Isaac, and Jacob, the holy patriarchs, were full rich men, and yet God loved them well. David. Ezra and Josiah were kings of God's people, much loved and praised by God. Joseph Daniell, rulers of the kingdoms, were chosen by God. Job, Iachob, and Joseph of Aromathye were full of riches and are now in great bliss. For the rich are not lacking in holy writ for their riches, but for their covetousness and love of riches. And therefore Saint Ambrose says in Luke, \"The fault is not in riches, but in those who cannot use their riches rightly.\" And therefore he says, \"Just as riches are a hindrance to virtue for wicked men, so they are helpful to virtue for good men. The poor are not praised so much in holy writ for their lack of riches or for their misery, but for their good will and love they have for God. When for His love they forsake riches and put themselves in poverty and misery to serve their God more freely without being hindered by worldly covetousness. For I find none more shrewd than poor beggars that Have no good that the world has, for I rather have not the world. Therefore, I always think it is better to be rich than poor. For poverty and misery draw many a man to robbery, manslaughter, lechery, and other sins. And therefore, Solomon says, \"Because of poverty, many have sinned.\" Ecclesiastes 28.\n\nSome are poor and needy against their will, and some are not. And those who are poor against their will, some have patience, and some have no patience, and they, because of misfortune, lightly fall into sin. But neither poverty willingly taken for the love of God, nor poverty that falls to man against his will, brings man to sin if he has patience. More over, I say that covetousness of riches is more a cause of sin than poverty. And therefore, St. Paul says that covetousness is the root of all manner of wickedness. And the poor man dares not, nor may not sin, nor maintain his sin as the rich man may. For he may sooner be punished and chastised. The rich man. There is a need for power and a need for covetousness. For as Solomon says, \"The covetous man has never enough, for with his eyes he is insatiable, and so it is with this insatiability and need that Solomon speaks. Dives. By your talking, you are a learned man; what can you say to the words of Solomon in Proverbs 30, where he prayed, \"Give me neither poverty nor riches, but provide me with just enough to keep me from being insatiable and from denying the name of my God.\" Lord, he says, \"Give me neither great riches nor great poverty, for each man should be content to flee both poverty and beggary and misery.\" Pauper. I pray you to abandon your riches as willingly as you are to abandon poverty and beggary. For in his prayer, which contains many words, Solomon says, \"Give me neither poverty nor riches.\" Lord says he gives me no great riches, no great poverty, for I think each man should be content to flee poverty, beggary, and misery.\" But he abandoned both riches and beggary. You, like many others, cite scripture as your reason and apply it to your fantasy, disregarding what is contrary to it. The whole prayer of Solomon is this: \"Grant me neither poverty nor riches. Give me only my daily bread. Lest being filled with abundance, I forget you and say, 'Who is the Lord?' And through need I steal, and forswear the name of my God.\" After the explanation of Beda and Lyra in this text, Solomon prays to God that he not be so filled with riches that I forsake him for the pride and worldly goods, or that the lack of self-control compel me to steal. Neither forswear him. In which prayer he refuses no more power than he does possess of riches. But his prayer indifferently beholds great riches and much poverty. Also, Sir, safeguard your patience; you rehearse the words of Solomon's prayer with false English and not correctly. For he said not give me neither riches nor poverty as you saidest. But he said give me riches and poverty. That is to say, give me not riches with niggardliness and straitness of heart and covetousness, which make the rich man always to beg and crave. For as I said, Ecclesiastes 5:10. The niggard has never enough. And so, by these words, he prays to God that if He gives him riches, He should give him therewith largesse of heart and grace to spend them for God's worship and to have good of his good by his life. For as he says, Ecclesiastes 6:1. It is a great misfortune and a great vanity that God gives a man riches and goods enough what he will have. And with that he You shall have no power over my possessions for a share of them, but keep them for the stranger, who shall consume all that he obtains with great care. Against this deceitful and covetous begging, Solomon made his prayer, saying to the Lord: \"Give me not riches and beggary together. For such covetousness and beggary make rich men forsake their God.\" It is understood that beggary and poverty come from covetousness, not from need and wanting of good. The rich man needs more to beg for bodily than the poor. [Diues.] That is false. [Pauper.] I prove it. David, that worthy king, said: \"I am both a fool and a poor man.\" But the gloss says: \"Begging is to ask a thing of another that he has not of himself.\" But the rich man needs more than the poor to ask help of another, as I showed before. Therefore, it needs him more to beg than the poor man. [Diues.] All though we ask help of other men as well. vs. We pay all, yet we pay them for their labor and goodwill. Therefore it is not beggary, but a contract, paying, being, and selling. Pauper. Full often you pay full evil. Thou askest for the love of the penny, and a poor, needy man asks for the love of God. Thou offerest men from whom thou askest bodily help the penny to their need, and God offers Himself to those who help poor men. Diues. All we are beggars spiritually, as Saint Augustine says, for we have no good spiritually but of God's gift. Pauper. Ergo, we are all beggars bodily, for we have no good bodily but of God's gift. Diues. Thy speech is reasonable, but not much pleasing to many rich people. I pray, what is thy name? Pauper. Why askest thou? Diues. I have spoken with a man of thine acquaintance for twenty years who was full like thee in speech and person. But he spoke with such high perfidy as thou now beginest to do, that to this day I could never forget it. And he told me the same tale of the young man you mentioned. Pauper. Of which young man? Dives. Of him who asked Christ what he should do to have the blessing without end. To whom Christ taught him the perfection that you speak of, and yet he did not do it any more than I do. Pauper. There are two kinds of perfection that Christ spoke of and taught to the young rich man. There is lesser perfection and greater perfection. The first is necessary and sufficient. The second is passing holiness and full excellence. Of the first, God says, \"You shall be perfect.\" Glossa criminalis. You shall give alms. Desire not your neighbor's wife, nor his house, nor his land, nor his servant, nor his beast, nor anything that is his. These are the ten commandments which God wrote on two tables of stone and gave to Moses to teach to the people. The first three commandments were written by them selves in the first table. table. For the primary teachings are how we should worship our God and love Him above all things, and therefore they are called the three commandments of the first table. \u00b6The other seven are called the second table, for they were written in the second table. And they teach us how we should love and care for our Christian neighbors as ourselves. Therefore, all the ten commandments are comprehended in the two commandments of charity. \u00b6Love. Which are these. \u00b6Pauper. The first is that you shall love the Lord your God with all your heart, with all your mind, and with all your strength. The second is that you shall love your neighbor as yourself, that is, you shall love him as you love yourself and do to him as you would have him do to you. And not do to him what you would not want done to yourself, but as you would have him do to you. For if he forfeits and does against charity, it is charity to chastise and punish him until he will amend himself for the salvation of his soul, and as an example. In the Gospels, as Christ says, all law and prophecy are contained in these two commandments. Therefore, Saint Paul states that love and charity fulfill all the law.\n\nDives. I am greatly astonished, why Christ taught the young rich man the commandments of the second table more than of the first, and why He taught him more about loving his neighbor than He did about loving God. For Christ did not speak to him about the first commandment of charity, that he should love God above all things, nor about having one God in worship, nor about fleeing from adultery, nor about honoring the holy days. And yet, without keeping these, no man can be saved. \u00b6Pauper. When Christ commanded him to keep the commandments in general, He commanded him to keep the Ten Commandments and the two commandments of charity, and all of God's commands and laws. However, He specified more the commandments of the second table than of the first, and more the second commandment. Of charity more than the first, not because he was more bound thereto, but because of your influence, due to riches and lordship, he was more inclined to forsake the commandments than the other in the first table. For youth is inclined to wrath, haste, fighting, and so to manslaughter, lechery, adultery, lying, false witness, theft, pride, and rebellion, and in many ways offends his neighbor and his own Christ. And especially when youth is set with riches and is at his own rule, without fear of punishment, as that young man was. For he was full rich and he was a prince, leader and ruler of the country, as St. Luke says in his gospel. And therefore Christ most sovereignly healed him, not only teaching him how to live without end, but also warning him of the sickness to which he was most disposed, by which he might lose that life and die without end, and taught him medicine. against the temptations, when he didn't want him to sleep, do no lechery, no theft, no false witness, worship father and mother, and in his returning love, love his neighbor as himself, and do to him as he would have him do to him. [Diseases.]\n\nWhy didn't Christ specify to him the last two commandments of the second table, which are against false covetousness? [Pauper.]\n\nFor young people are not so inclined to covetousness as they are to other sins. [Diseases.]\n\nThat is true; for covetousness reigns most in old people. And as men grow older, so does their covetousness increase. And when all other sins forsake man for age and weakness, then covetousness is most persistent. Pride is first in youth, covetousness last in age. Speak forth what you will.\n\n[PAuer.] Evermore you shall understand that there are two manners\nof lives by which man may be saved. The first is contemplative,\nthe second active. The first rests primarily in contemplation\nto know God and God's laws, and to love Him above all things.\nThe second rests in action. primarily in good deeds & good rule, and help of our even Christian. The first three commandments of the first table belong to all, but primarily to those who are in contemplative life and have forsaken the world and worldly cares for the love of God. The seven commandments of the second table also belong to all, but primarily to those who are in active life and engaged in the world's business. The contemplative life is one of ease and rest of the heart. The active life is one of doing and travel and business of body and soul. And of this life spoke the young rich man when he said, \"Lord, what shall I do? How shall I live to have the life without end.\" And Christ taught him what good deeds he should do, what sins he should flee, if he would keep well the active life. Also, you shall understand for this speech of Christ and many such other things, Christ in the Gospel and holy writ teaches us by the example of the lesser proof and shows us the greater. As when he says that men should be saved at the day. of the dome they gave to the hungry,\ndrink to the thirsty, much more than they should,\nthose who gave all that they had or could,\nfor the love of God and themselves, to serve\nGod night and day, body and soul, and led them to death for His love.\nAnd those who fed man's soul with bread of God's word. And since\nthey will be damned who will not give\nfood and drink to the poor for God's sake,\nmuch more should they be damned\nwho rob men of their life and livelihood,\nand they who committed lechery, adultery, manslaughter, and other horrible sins.\nAnd in the same manner, when Christ spoke to the rich man\nabout the commandments of the second table and the second commandment of charity,\nHe shows that then these were necessary to have life without end.\nMuch more, the commandments of the first table and the first commandment of charity\nare necessary for all who will have life without end. Therefore,\ndies. Therefore, I would like to keep them better than I have, but I see doubts I cannot keep them. Pauper. What doubt do you have?\n\nIn the first commandment, as I have learned, God says, \"Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, nor any likeness of anything that is in heaven above, or that is in the earth beneath, or in the water under the earth. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments.\" Exodus 20:3-6.\n\nBy this I think that God forbids the making of images and the worship of them. Yet men make images these days in great plenty, both in the church and without the church. And all men, as I think, worship images. And it is hard for me but I do as all men do. And if I worship them, I think I do idolatry against God's law.\n\nPauper. God forbids not men to make images, for He commanded Moses to make them. Two angels called Cherubim,\nas we find in Exodus 37:5. And Solomon made such and many more,\nin the Temple, for the worship of God (1 Kings 7:21).\nAnd God commanded Moses to make his tabernacle and all that belongs to it,\naccording to its pattern and the likeness that was shown to him,\non the mountain; when he was there with God for forty days and forty nights. Exodus 25.\nAnd therefore God does not forbid the making of them utterly,\nbut he forbids utterly the making of them for the worship of idols,\nand setting faith, trust, hope, and love in them. For God will have man's heart knit to him alone,\nfor in him is all our help and all our salvation. And therefore we must worship and love him above all things,\nand nothing worship but him or for him. That all the worship that we do to any creature be done primarily for him and directed to him.\nFor he says, \"Glorify me in the other.\" I shall not give my worship, my blessing, my glory to none other, nor my prayer to graven images nor painted images. In the same chapter, he says shamefully that those who set their trust in them might be all in error.\n\nDiues. Of which service are the images. I would they were burned all.\n\nPauper. They serve for three things. For they are ordered to steady men's minds to think on Christ's Incarnation and his Passion and his living, and on other saints' living. Also, they are ordered to stir men's affections and their hearts to devotion. For often a man is more stirred by sight than by hearing or reading. Also, they are ordered to be a token and a book to the unlearned people, that they may read in imagery and painting what clerks read in the book, as the law says.\n\nDe co\u0304secra. Distinct three in a place.\n\nHere we find that a bishop destroyed images as you wished to do, and forbade that no man should. Should worship images. He was accused to the pope Saint Gregory who blamed him greatly because he had so destroyed the images. But utterly he prayed him, for he forbade them to worship images.\n\nHow should I read in the book of painting and of imagery?\n\nPauper. When you see the image of the crucifix, think on him who died on the cross for your sin and for your sake, and thank him for his endless charity that he would suffer so much for you. Take heed by the image how his head was crowned with a garland of thorns till they went into the brain, and the blood burst out on every side, for to destroy the high sin of pride, which shows most in men's heads and women's. Take heed by the image how his arms were spread abroad and drawn full straight upon the tree till all the veins and all the sinews cracked. And how his hands were nailed to the cross and streamed out blood for to destroy the sin that Adam and Eve did. their hands when they took the apple\nagainst God's commandment. Also,\nhe suffered this to destroy the sin\nof wicked deeds and wicked works\nthat men and women do with their\nhands, and make an end of your wicked works. Take heed also how that\nhis side was opened and his heart cleft\nin two with the sharp spear, and\nhow he shed blood and water to show\nthat if he had had more blood in\nhis body, he would have given\nmore for man's love. He shed blood\nthe reason of our souls, and water\nto wash us from our sins. Also he suffered\nthis to destroy the sin of pride,\ncovetousness, envy, hate, wrath,\nand malice that reign in man's heart and woman's,\nTake heed and make an end of your pride,\nof your false covetousness, of hate,\nenvy, wrath, and malice, and forgive\neven Christ for his love that forgave\nhis death. Take heed also by the image\nhow his feet were nailed to the cross\nand stretched on both to destroy the sin\nof sloth in God's service. Make an end of sloth in God's service, and hasten to go to God's house and to God's service. Take heed also by the image how his body was rent and torn, with the sharp scourges that from the sole of the foot to the top of the head left no hole place on his body. This was to destroy the sin of lust and the liking of the flesh, gluttony and lechery, which reign in man's body and woman's, and make an end of gluttony and lechery. Take heed how naked and poor he hangs upon the cross for your sin and your sake, and be not ashamed to suffer poverty and disgrace for his love. And as St. Bernard bids, take heed by the image how his head is bowed down, ready to kiss you and come to one with you. See how his arms and hands are spread broad on the tree, in token that he is ready to embrace and clasp you and kiss you, and to take you to his mercy. See how his side was opened, and his heart pierced through with two, in token that his heart was pierced for you. is always open to thee and ready to love thee and forgive thee all thy trespasses, if thou wilt amend them and ask mercy. Take heed also how his feet were nailed firmly to the tree, in token that he will not flee away from thee but abide with thee and dwelled with thee without end. In this manner I pray thee to read thy book and fall down to the ground; and then thank thy god that he would do so much for thee and worship him above all things, not the image, not the stock, nor the tree, but him who died on the tree for thy sin and thy sake. So thou kneel before the image if thou wilt, not to the image, but to him. Do thy worship before the image, not to the image. Make thy prayer before the image, but not to the image, for it sees thee not, it hears thee not, and it understands thee not. Make thy offering before the image if thou wilt, but not to the image or for the image, for it cannot help thee but to him. You are asking for the cleaned version of the following text:\n\nhym that ye image representeth to the,\nFor if thou do it for the image or to the image thou doest idolatry. Dives. I thinketh that women kneel before the image pray and look on the image with weeping tears, bouche or knock their breasts with other such conduct, they do all this to the image, & so thinketh much people. \u00b6Pauper. If they do it to the image, they sin greatly in idolatry against reason and kind. But as I said before, they may do all this before the image and not worship the image. \u00b6Dives. How might they do all this before the image and not worship the image? \u00b6Pauper. Often thou seest that the priest in the church hath his book before him, he kneels, he stares, he looks on his book, he holds up his hands. And for great devotion in case he weeps and makes devout prayers. To whom do you think that the priest does all this worship? \u00b6Dives. to god and not to the book. \u00b6Pauper. On the same manner should the lewd man use his book, that is an image and\n\nCleaned Text:\n\nIf you do an act for an image, whether it's the image itself or not, you commit idolatry. Dives believes that women kneel before images, pray, and weep in front of them, attributing all this to the image. Pauper agrees but adds that they can do it before the image without worshipping it. Dives asks how this is possible, and Pauper explains that just like a priest uses a book in the church for devotion, a lewd man can use an image in the same way. Dives clarifies that the priest's devotion is directed towards God, not the book. paymente/ not to worship the image,\nbut God in heaven and saints in their degree. And that all the worship that he does before the image, he does not to the image, but to him that the image represents.\n\nDiues. This example is good, but do you know of a better one?\n\nPauper. When the priest says his mass at the altar, there is usually an image before him, and commonly it is a crucifix, stone or wood, or represented.\n\nDiues. Why a crucifix rather than another image?\n\nPauper. For every mass signifies a special making of Christ's passion, and therefore he has before him a crucifix to have the more vivid remembrance of Christ's passion.\n\nDiues. The reason is good, says Feeth.\n\nPauper. Before this image, you priest says his mass,\nand makes the highest prayers the holy church can devise for the salvation of the quick and the dead. He holds up his hands, he bows, or else he kneels down, and all the worship he can do. He offers up the highest sacrifice and the best offering, which is Christ God's son of heaven, under the form of bread and wine. The priest performs this worship before the image, and yet I hope that there is no man or woman so foolish that he would say that the priest sings his mass or makes his prayer to the image, or offers it up to God's son Christ himself to the image.\n\nDius. God forbid that any man or woman should say or believe this to be error, the greatest error.\n\nPauper. In the same manner, the foolish man should perform his worship before the image and make his prayer before the image, not to the image.\n\nDius. Contra. On good Friday, above all in holy church, men should creep to the cross and worship it.\n\nPauper. That is true, but not as you mean. The cross we creep to and worship so highly at that time is Christ himself who died on the cross that day for our sins and for our sake. As Beda says in book III on the soul. For the shape of a man is a cross. And as he hangs upon the tree, he was a very cross. He is that cross, as all doctors say, to whom we pray and say, \"O crux, aes unica. Hail be thou cross, our only hope; increase thou to the meekly righteousness this passion time; and give pardon to them that are guilty.\" He is that cross, brighter than all the stars of the world, as holy church sings and says, \"O crux, splendidior cunctis astris mundi.\" And every lord and knight has a special token in his arms or elsewhere by which he is known; and often bears the name of his token, and by the name of his token his deeds are told of heralds and minstrels that know not their name nor their person.\n\nRight so Christ in holy write often is called a cross, for the cross is his special token. And so we speak to the cross sometimes as to Christ himself. Sometimes we speak of the cross only that he hangs upon. And so we speak often in holy church service to the cross. We speak to the cross as if to Christ himself, and sometimes we speak of the cross only as a symbol of him. The word is referred to various things, which confuses many. They mean that all prayers the holy church makes to the cross are to the tree Christ died on, or to the cross in the church as an image. For they are deceived by lewdness and worship creatures as if they were God himself.\n\nOn Palm Sunday at procession, the priest draws the veil before the rood and falls down to the ground with all the people, saying thrice: \"Hail king of us.\" He worships that image as a king.\n\nPauper. Absit. God forbid. He does not speak to the image that the carpenter made and the painter painted, but if... the priest is a fool / for that stock or stone was never king / but he speaks to him who died on the cross for us all to him who is king of all things. Duke. I assent / for this is a reasonable and natural thing / that man, who is near of kin to God, who is truly man and our brother, should worship in this manner either stock or stone. For they can neither here nor see, nor help themselves. And therefore, whoever worships images in this manner, does great dishonor to the noble man in the order of kind / and much more to God who took on humanity and became man / and in our humanity is above all humanity.\n\nPauper. If the king's son kneeled to his servant or to his page and worshipped him as his sovereign and prayed to him for grace, that only the king might grant and did him the same worship that he should do his father the king, it would be a great dishonor to both the son and the father. And therefore, it is reproved for gentlemen to be overly familiar with boys against good upbringing. But More dishonor do we to God and to ourselves than if we, as the children of heaven and heirs of the kingdom of heaven, worship stocks or stones or any other images, or do them any service, as the law states in Deuteronomy, Venerables. This is clear enough that you say. For the image neither can nor may help in need. It has no virtue at all. It is nothing else but a book or a token to the rude people, as you first said, to remind them to think of God and saints in heaven and therefore to worship God above all things and saints in their degree. Pauper. For this reason, crosses are made by the way, so that when people passing by see the cross, they should think on him who died on it and worship him above all things. And for the same reason, the cross is borne before in procession, so that all who follow and meet with the cross should worship him who died on it and thank him for his inestimable charity. Also the cross is borne. Before in token that in all our living and in all our deeds we should have eye and heart to him who died on the cross, as to our king, our head, and our lord, and therefore Solomon says, \"The eyes of the wise man are always in his head,\" that is, Jesus Christ, who is the head of the holy church and of all Christian people.\n\nDIves. Since imagery is but a token and a book of the rude people, teach me yet a little better to know this book and to read in it. \u00b6Pauper. Imagery, what does it signify in particular, something in common and general? In particular, the image of our lady is painted with a child in the left arm, to signify that she is the mother of God, and with a lily or else with a rose in her right hand, to signify that she is a maiden without end and the flower of all women. And so of other saints, whose images have diverse signs in their hands and other places for diverse virtues and martyrdoms that those saints suffered and had in their life. The image of Saint Peter is painted with keys in his hands, signifying that Christ gave Saint Peter the keys of the church and the kingdom of heaven. However, later Christ gave these keys to all the apostles, as the Gospels of Matthew (16:19) and John (20:21) testify. Saint Paul is painted with a sword in his hand, symbolizing that he was beheaded for Christ's sake, and also because he once pursued the church with a sword. Saint John the Evangelist is painted with a chalice in one hand and a serpent in the other, signifying that he drank deadly venom but, through the power of the cross, the venom lost its potency and did him no harm. In his other hand, he holds a palm, symbolizing that he was a martyr, even though he was not killed, for his will was to die for God's sake. Saint John the Baptist is painted in a camel's skin at the painter's will, symbolizing that his clothing was rough and made of camel's hair. He holds a lamb with a cross. in his left hand and his finger of the right hand towards it, he showed God's lamb, God's son who died for us on the cross, \"Behold the lamb of God, behold him who takes away the sins of the world.\" Saint Catherine is painted with a wheel in one hand, a token of the horrible wheels which the tyrant ordered to rent her from limb to limb. But the angel destroyed them, and many thousands of pagan people, and they did her no harm. She has a sword in the other hand, a token that her head was smitten with a sword for Christ's sake. Saint Margaret is also painted with a dragon under her feet and a cross in her hand. When the dragon devoured her, she blessed it, and by the virtue of the cross, the dragon burst, and she came out of it in good health and whole. And so, there are diverse images of other saints, which images are made. To represent virtue and the holy ending of saints' temporal life, images of saints are used. What does an image generally signify?\n\nPauper: In common, all the apostles are painted barefoot to represent innocence and penance. However, they did not always go barefoot but sometimes wore galoches, a sole beneath and a fastening above the foot. Saint Beda says in his Original that the angel spoke to Saint Peter, saying, \"Calciate caligas tuas.\" Do on your sandals or galoches, as Saint Mark says in his gospel. The apostles and other saints are also commonly painted with mantles, symbolizing the virtue and power they possessed. Saint Gregory says, \"All these worldly goods are but a clothing for the body. A man is like a loose garment, not firmly attached to the body but easily removed.\" Similarly, the goods of this world were but a mantle to the apostles and other saints. They were always detached from worldly things. They gave no great tale for their heart about it, nor did they intend to lose them. They were not fast nor closely bound to them by any false allure, but always ready to forsake all for Christ's sake.\n\nWhat do the round things painted on their heads signify?\n\nPauper. The bliss that they have without end. Of which the prophet Isaiah speaks. Leticia sempiter na super capita eorum Isaiah .li.  Diues.\n\nThey were not so gay in clothing as they are painted. \n\nPauper. That is true. For many of them we were clothed in full hard clothing and poor, as St. Paul says. Circuiterunt in melotis in pellibus caprinis angustiati. They went about in broken skins, in rags of goat's hair anguished. Nevertheless, images standing in churches may be considered in two ways: either as they represent the state of saints of whom they are images, as they lived in this life, and so they are to be painted in such clothing as the saints used while they lived here. Or else they may be considered as. They represent the state of endless bliss in which saints are now and should be painted really and solemnly, as the cherubim that represented the angels in heaven were made of gold. Exodus 25. Nevertheless, in all such painting, an honest mean should be kept. Why are angels painted in the likenesses of young men since they are spirits and have no bodies? And therefore, to represent them better, they are painted in the likenesses of a man whose soul is most agreeing to angels' kind. Though the angel is not such bodily as he is painted, he is nevertheless such ghostly and has such doing and being spiritual. They are painted like young men beardless, in token that they are endless and eternal, not feeble, but always in one liking, in one state, always mighty and strong. And they are painted with crowns here, in token that their thought and love are always in right order, and turn upward again to God. For by the head of the head in holy write is understood thought and affections of the heart. Also they are painted with stoles about their necks, in token that they are always ready to serve God and man at God's bidding. And therefore they are called Administratoris spirits. That is to say, servitors of service. For they serve to God in ruling of mankind and governance of this world. They are painted feathered and with wings, in token of lightness and delicateness in their works. For in a twinkling of an eye they may be in heaven and on earth, here and at Rome, and at Jerusalem. They are painted with wheels under their feet, in token that they move and rule the round bodies, the wheels and the circles in heaven, and the course of the planets, as the philosopher says, and also in token that, as the wheel turns. Always about the center and his midst, so the angels doing is always about God, and always near where they are. They are sometimes painted armed with spear, sword, and shield, in token that they are ready to defend us from the enemies that are busy night and day to harm us. For if holy angels helped and defended us, and kept us, allowing the enemies' malice, we might not endure nor be saved. And therefore, just as every man and woman has a wicked angel assigned to him by the devil to tempt him, so has he a good angel assigned to him from God to save him if he will follow his rule.\n\nWhy are the four evangelists painted in such diverse likenesses since they were all four men? \u00b6Pauper. For diverse manner of writing and teaching.\n\nMatthew is painted in the likeness of a man. For he principally wrote and taught the humanity of Christ and most specifically and most openly wrote his genealogy. Saint John, who wrote, \"In the beginning was the Word,\" is painted. Saint John is likened to an eagle, which of all birds flies highest and has the sharpest sight and greatest understanding in the divine realm. So Saint John spoke and wrote most about the godhead. Saint Luke is depicted as a calf or ox, because he speaks most openly about the passion of Christ, which was signified by the sacrifice of the ox. Therefore he is depicted and presented by the likeness of an ox. Saint Mark is depicted as a lion, because he speaks most openly about Christ's resurrection, how he rose from death to life. For when the lion's cubs have been born, they lie for three days and three nights, until on the third day the lion comes and makes a hideous roar over them. And anyone who hears and cries out, \"I believe,\" shall be raised up, in this manner, from death to life, and for this reason, St. Mark is presented by the likeness of a lion, for he spoke most openly of Christ's resurrection. And therefore, his gospel is read on Easter. Also, you shall understand that Christ was God and man, priest and king. Matthew spoke most openly of his humanity and began at his humanity; therefore, he is painted in the likeness of a man. St. John spoke most of his divine nature and began at his divinity. And therefore, he is painted in the likeness of an eagle, as I said first. St. Luke spoke most of his priesthood; and therefore, he is painted in the likeness of an ox or a calf. For that was the principal sacrifice that the priests offered by the old law into the Temple. St. Mark spoke most of his kingship, showing him as king of all things. And therefore, he is painted with the devil for mankind on the cross.\n\nWhy are they painted in houses in the four corners of the house? Pauper: For the same cause and on behalf of our lord, and against tempests and wicked spirits that free the evil-doers are set in the manner of a cross, and are ashamed of the cross, and specifically of Christ's passion, by which they were all disconfited.\n\nDives: Why are images covered in Lent from the moon?\n\nPauper: In token that while men are in deadly sin, they may not see God's face or say prayers in heaven. And in token of it, God and all the court of heaven hide their faces from man and woman while they are in deadly sin until the time that they will amend themselves through sorrow of heart and penance and satisfaction.\n\nDives: Why are they more hidden in Lent than in other times?\n\nPauper: The time of Lent signifies the time of Adam's sin, for which we lost the sight of God's face, and God and the court of heaven hid their faces from mankind until the time of Christ's passion. And in token of this, Dionysius in Lenten season... septuagesima when the holy church begins\nto make mind of Adam's sin / he leaves songs of mirth / as Gloria in excelsis. Te deum. & Alla. For through the sin of Adam our joy was turned into sorrow & woe. \u00b6Diues. I hold it well done to hide images in Lent to let men from idolatry. Nevertheless, images of common offering are seldom hidden in Lent for allowing of lucre. \u00b6Pauper. Saint Poul says that covetousness and especially of priests is the cause of much idolatry. Avaricia est servitus. Coloc. iii. For were not covetousness therefore images should be set as little by as other & as soon covered & hidden. \u00b6Diues. I suppose that saints in earth were not arrayed so gay with shines of silver & with clothes of brocade rings & brooches & other jewels as images are now. And sometimes you said that by the feast is understood man's love & his affection. And therefore I think that the feast so shown in silver showed that the love & the affection of priests is much set in gold & silver. Earthly courtesies. For such riches of clothing of the images is but a tale and a token to the lewd people where they should offer and what, for they had rather a brooch or a ring of silver or gold than a penny or half penny, though the brooch or the ring be but of easy price. And commonly they show no images nor clothe them so richly but if they first show and their clothes, but if it be to toll the people to offering. Pauper. Leave this matter for it is tedious to covetous presents that win great riches by such images. And therefore let such words pass at this time and speak something else more to the purpose. Dives. Christ says in the gospel, \"Domine deum tuum adorabis et ei solus servies.\" Matthew 2:4. Thou shalt worship thy Lord God and serve him alone. And it is the first commandment, as holy write shows, Deuteronomy six, \"How may I keep this that I should not worship nor serve anything but God? I must also worship and serve.\" my king/ my prelate/ my sovereigns\nand serve them as my estate requires\nand do to them my duties/homage\n/ & Antisidorenlis in summa\nThree latria is a protestation\n& knowledge of the high majesty\nof God that he is sovereign goodness,\nsovereign wisdom, sovereign might,\nsovereign truth, sovereign lord,\nshaper and savior of all creatures,\n& end of every thing, & all that\nwe have we have from him, / & without\nhim we have nothing / & nothing\nmay have or do without him / nor\nwe or any other creature. This knowledge\n& protestation is done in\nthree ways / by heart / by speech / & by\ndeed. By heart that we love him as\nsovereign goodness & love him as\nsovereign wisdom and sovereign truth,\nit may not deceive or be deceived,\n& hope and trust in him as in sovereign might\nthat may best help us,\nand as sovereign savior most merciful\n& most ready to forgive us. This knowledge and this service are performed by mouth and speech. We swear by his name reverently and truly in matters of charge and fulfill our oaths, whether they be foul, false, or in our speech we honor his holy name, and not by creatures but only by his holy name. For he says in the gospel, \"Render your oaths to the Lord your God, and to no creature.\" It is also done through vows, for it is not lawful to make an oath to any creature. Therefore, he says, \"Render your vows to the Lord your God, and to no idols, nor to stones.\" Also, it is done with prayer and praising of the mouth. For we must pray and praise him as sovereign might, sovereign wisdom, sovereign goodness, sovereign truth, as all rightful and merciful, as shaper and savior. And so, to all and lord of all, and sovereign help in every need. In this manner may we not pray or worship any creature. Therefore, those who make their prayers and praises before the images and say their Pater Noster, Ave Maria, and other prayers and singing commonly used in the church, or any such if done to the image, and speak to the image, do open idolatry. And they are not excused if they do not understand what they say. For their sight and other faculties, as well as their inner wisdom, show that such prayers, praises, and worship should not be done to any such images. For they cannot hear them, see them, or help them in need.\n\nAlso, this protestation and acknowledgment is done by deed, as by offering and making sacrifice, which belongs only to God. For what man offers or makes sacrifice, he knows himself to be given grace and maker of holiness, savior and forgiver of sin, and this may be. no creature does this. It is shown by tokens of the body, such as kneeling, bowing, lifting up hands, and arching the breast. These tokens can be done both to God and to reasonable creatures, but otherwise to God than to reasonable creatures. According to Richard of Middleton, in the fourth question of the second distiction, the last. When we kneel to God, we know that we cannot stand in virtue, goodness, or wealth except by Him. When we fall all down to the ground before God, we know that without Him we would be nothing, and when we hold up our hands to Him, we know that we can rightfully do without Him and that He is in control and can do as He wills with us. We put ourselves only in His grace. Furthermore, we know that all good things we have come from His hand and His gift. When we arch our breasts, we acknowledge Him in heart and deed. And we have done much, of which only God knows. For only He knows man's heart and man's will. We bunch ourselves on the breast in token of sorrow for our misdeeds, and that we repent sore of our misdeeds. These tokens of reverence should be done also to reasonable creatures - to the angel, man, and woman - but not in this manner. For when we kneel or bow to, or fall down to the ground, or hold our hands to any creature, we know there is some sovereignty and some virtue in him that we kneel to, whereby he may help us, not as a principal helper, but as a secondary one, with the help of God. And therefore, these acts of worship and reverence should primarily be done to God, secondarily. To an angel, man or woman, but in no other way to unreasonable creatures, or such images. And as a great clerk, Doctor Halis in Summa says, to God men should kneel with both knees; in token that in him is all our principal help. But to man only with one knee. So, my friend, you shall understand that the worship which is called Latria, shall be done only to God. The worship that is called Dulia, is common to God and man. For we should worship man, woman, and angel, not for themselves, but primarily for God, for they are God's images, for they are God's servants and God's ministers. For there is no lord, tyrant, nor prelate, man nor woman so wicked, but that he served God in something. And also, though he be now wicked, we do not know how soon that he shall amend himself and be our brother in the bliss of heaven. As Saint Augustine says on the salt. But to the fiend should we do no worship, for he is damned without. And there is no hope for his salvation. We should worship man and woman, for he is made to the likeness of God, for his office, for the worship of God, and despise his sin. Therefore, Saint Peter says, \"Honor all men and women. Honor those who are before you.\" Be ye busy, for every man should worship others.\n\nDiues. I marvel more why men are so eager to do the people or images worship.\n\nPauper. Covetousness of men of the church and lewdness both of them and of the people are the cause of such idolatry.\n\nDiues. I have heard it said that many great scholars hold this view and say that men should worship images.\n\nPauper. Worship is a large word and common to divine worship and service, which is called Latria. And to worship that is called Dulia, which properly belongs to speaking only to rational creatures. For, as the philosopher Quarto Ethicorum says, Worship is made of virtue, and it ought not to be done to any creature. But that the creature has some goodness of moral virtue and of grace, or else some office to lead and bring people to moral virtue. Then to the image stock or stone, gold or silver, belongs none such worship. For when it is so severe and so dry and worm-eaten, it has no virtue at all, but for burning sooner in the fire than a green tree. But when it grew upon the earth, it had the power to grow and spring, and to bring forth green leaves and flowers to comfort the mind's eye and fruit to help man and beast. And yet, no man will worship such green trees, precious stones, or herbs all, if they have great virtues and wonderful properties. Much more men should not worship what they do, but it shows subjection and service to the things so worshipped by him who puts it in worship, so keeps it, and so saves it. And in this manner, the law called images venerable and worshipful, for there should no man. Despise them not and defile not them / burn not them nor break them. The consecration is of the three Venerables. And for this manner of veneration and worship, the law in the same place, and some doctors, teach that images, books or vestments, and chalices may be worshipped with Dulia. But they take that Dulia fully and fully unprecedently. For such worship and veneration is no service nor subjection, as I said before. And properly to speak, Dulia is a worship that belongs only to God and to rational creatures. And primarily and excellently to our Lady Saint Mary, and to the humanity of Christ, which worship is called Hyperdulia. Properly said. Also to the cross that Christ died upon, if men had it as clerks say, belongs Hyperdulia. For all things that lacked life, the cross of Christ ought most to be worshipped & in most veneration & reverence. But that veneration is called Hyperdulia, improperly. Also, friends, there is a worship that the subject owes to his sovereign, know. leching him his sovereign by word or token, as by kneeling, bowing, and such other forms, is properly called adoration. Other forms of worship are called honoration and veneration, which are due both to the sovereign and to the subject. A lord honors his servant through gifts, promotions in office, and dignity. A lord also worships a poor man whom he seats at his own table or above others of higher degree, yet he does not adore him or grant him adoration of adoration. Nevertheless, adoration is sometimes taken improperly for common honoration and veneration. Since all these diverse forms of worship are called one name of worship in English, and the latinity of worship is often misunderstood and used improperly and commonly, therefore men frequently fall into much doubt and error in reading and not well understanding what they read.\n\nDistinction and declaration of worship:\nhow it is taken and used in various manners,\nand how it is called with one name. in English, I have avoided many arguments and reasons which I thought to raise against you. I am certain. I can answer to myself through your declaration. However, there are two things that I believe you did not say truthfully. Which are they? \u00b6Pauper. Which are the lies? \u00b6Dues. You stated that men should not offer anything but to God, nor kneel on both knees but only to God. And we see with our eyes that men offer to the priest in the church and kneel on both knees to the priest in court. \u00b6Pauper. Men do not offer the priest but only to God, as I said first, through the hands of the priest; for the priest is God's minister ordained to receive things offered to God as tithes and devotions and live honestly and spend the remainder to help needy people and to worship God and the help of the holy church. Men do not kneel in that manner to the priest, but to God before the priest for the reverence of God and the sacraments of the holy church. But when men kneel to temporal lords, prelates, or priests. But according to Saint Augustine, in the tenth book, fifth chapter, of De Civitate Dei, people have used worship that belongs to God alone in the worship of sinful men and women. And though it is also done to man or woman for the worship of God, as I said first, it is permissible and sufficient.\n\nDives. The thyvery and encensing was a high divine worship in olden times, and many saints were put to death because they would not encense idols, images, stocks, or stones. But now, clerks encense images, other priests, and even lewd people do the same. And so, as I think, they commit idolatry.\n\n\u00b6Pauper. In every law, thyvery or encensing has been a high divine worship that ought not to be done to any creature as an offering. Nevertheless, it may be done in two ways. First, by way of offering:\n\n(Note: The text appears to be in Old English, but it's not entirely clear. The given text seems to be a mix of Old English and Modern English, which makes it difficult to clean without losing some of the original content. However, I'll try to maintain as much of the original text as possible while making it readable.)\n\nFirst, by way of offering: in the early Church, the offering of bread and wine was made in the form of bread and wine, which were then consumed by the faithful as the Body and Blood of Christ. However, over time, the custom arose of offering other things, such as money or other material goods, in place of the bread and wine. This practice was not without controversy, as some believed it to be a departure from the original practice and a form of idolatry.\n\nSecond, by way of reverence: the use of incense in worship has a long history, dating back to ancient civilizations. It was believed that the smoke of incense could ascend to heaven and carry prayers and offerings to God. In the Christian tradition, incense has been used as a symbol of prayer and as a means of creating a sacred atmosphere during worship. While some may argue that the use of incense is unnecessary or even idolatrous, it has remained a part of Christian worship for centuries.\n\nTherefore, while the practice of thyvery and encensing has a complex history, it is important to remember that its meaning and significance have evolved over time. What was once a high form of divine worship has become a symbolic gesture of reverence and prayer in the Christian tradition. Offering with convenient signification, and so it may be done to any creature. In this manner, it ought not to be done except by a priest and at an altar consecrated or with a consecrated altar, so that priests may lawfully say their mass there. For by the incense is understood the human heart by the incense, holy prayers, and the fire. And such incensing and consecration signify that the priest, in offering up incense in the censors, presents incense, a sweet-smelling thing by the heat of the fire. Thus, the priest and the people offer up their hearts to God and their prayers quickened by the fire of charity. And pray that their petitions and prayers and devotions may be pleasing to Him for the endless charity that He showed to mankind when He died for us all upon the cross, which charity is presented in the sacrament of the altar. For all the mass singing is a special making manifest of Christ's passion. And just as Christ was made manifest in His passion between God and man, so the mass making present the body and blood of Christ, which He offered for the salvation of the world, is a memorial of His passion. A priest is the one who says and makes the sacrifice and offering, and incenses the mean between God and the people. Therefore, only a priest should incense at the altar and with hallowed incense, and with holy prayer, saying for himself and for the people: \"Direct my prayer as incense in thy sight, O Lord. Lord, make my prayers rise up in thy sight as incense.\" Also, incensation or incense may be done only for the stirring of devotion and for taking. And so it may be done to the clergy and to the people, in token that, as the incense by the fire's heat smells sweet and rises up to heavenward, so they should lift up their hearts with devotion and make their prayers in charity, that they might be pleasing to God. For if the priest and the people are not in charity, otherwise their prayers do not please God, nor go up to God as they should, otherwise do not, and therefore is no man worthy for incensation but if he be in charity. When the clergy in the choir or the people are incensed, they should bow low for the reverence of God, not as worship done to them, but as a sign of respect to the deacon, and as a token of what deacon they should show to God. For without deacon and humility of heart, our prayers do not go up to God. But as the wise man says, \"The prayer of him who humbles himself in his prayer touches the clouds.\" The chalice and the gospel are incensed as a token that the prayers written therein profit little or nothing, but if they are made with devotion and in charity. No man should preach the gospel but with devotion and for charity, and all his speed and all his profit refer up to God, and all his prayers put in his will. At the burial of people, men incense the deceased bodies, as a sign that he died in charity, and in his dying he had his heart up to God. Otherwise, he is not worthy to be. Buried in crystal burial places. Also in token that he shall quicken again and rise from death to life on the day of doom and go up to heaven for his charity, which he had in his life as the incense stirred up by the fire's heat. And for the same cause is the grave encensed in token that he shall awaken and rise from death to life. The body and the grave are also encensed in token that it is pleasing to God that holy church prayed for him. But this manner of encensing for the clergy, for the people, for the dead bodies, and for the grave should be done with incense, not hallowed nor blessed, for it is not for their benefit.\n\nRegarding encensing, if it is done in the presence of painted images, it seems to me that the encensing does not signify it directly to the images but before the images in various symbolic representations or tokenings. For when encensing is done before a painted image that represents Christ, who is very God and man, it seems to me that the encensing signifies all devout prayer and charity, which is symbolized by it. encense should primarily be offered up to God, and when encensing is done before any image of our Lady or of other saints, it may signify that the praying saints, who pray for us wretches on earth, lift up their great charity towards the majesty of God.\n\nDiues. Since encensing is not done to the people as a form of worship, why do they first offer it to the soveranes rather than the subjects?\n\nPauper. In all things, order must be kept in doing. And also to signify that, as they are principal in state and dignity, so they should be principled in devotion and charity, and give other good example.\n\nDiues. Why do we worship God and pray to Him more in the east than in the west, south, and north?\n\nPauper. East and west, south and north, and above all, it is lawful and meet to worship God as Lord of all things. But to draw Christian people to one manner of doing and to flee from diversity, holy church has ordained that in church men should offer incense. And other places if it may be well done, worship God pray him and praise him in the east, as the law shows. This is for diverse reasons. First, because Christ died on the cross in the west, and therefore in our prayer we should turn us to the east to see how Christ hung on the tree for us, and to have an eye to his passion and worship him who died for us all on the tree. Also, to let the people sue the Jews in manner of worship. For at God's ordinance they worshipped westward in token that their law and their manner of worship in their ceremonies should soon pass and come to an end as the day ends and passes away into the west. And also in token that for any worship, praise, or prayer that they did, yet they should go down to hell till the new law came when Christ died for us all. And for the same reason, Christ died westward, and in his dying said, \"Consumatum est.\" That is to say, \"It is finished.\" For in his death, the old testament ended and went down as the sun and day in the west. Therefore, Christian people worship in the east, teaching of the holy ghost, in token that our law shall spring and spread as the day coming as the sun rises and springs out of the east, and as all the stars are most brightest in the east and begin to wane and darken when they go into the west. So was the old law dim and dark. But the new law is open, bright and clear. We worship Christ most in the east, for he was most despised in the east among the Jews and heathen people when he hung on the cross and turned towards the west on a good Friday, while the Jews stood before him and passed before him with many scorns and despising words, with mows and many a jeer they said. Vach, destroy the temple of God. Tprut, for he destroyed God's Temple. And for he was most despised in the east of the Jews and heathen people. Therefore, we worship him there. The people worshipped him most again in the east. And because he was most despised by us on Good Friday, therefore we worshipped him most on Good Friday. In this manner, as much as we may, we turn all his spite into worship of him. We also worship God in the east, just as the sun rises up in the east, believing that Christ rose up from death to life, and in that we worship him as him who rose from death to life and shall live without end. Also, in token that we long to come again to the bliss of paradise which we lost in the east, and pray God that we may come again therewith, through His mercy. These reasons are good. But why then were the twenty-five men blamed by God, for they worshipped eastward at the rising of the sun, as we find in Ezechiel VIII and Psalms? Not because they worshipped God eastward. For Daniel and many others worshipped God eastward, westward, southward, and northward, as he is worthy to be worshipped over all. A solis ortu vsque ad occidentem laudabile. (From sunrise to sunset, praiseworthy.) From the sun up, the name of God is prayable and worthy. But they were blamed for worshiping the sun in its rising and doing due worship to it in spite of God's Temple and God's law, as many fools still do nowadays worshiping the sun in its rising and the new moon in its first showing. Diues. If they do so, they do well, but I fear they do not all. And as great cleric Leo, the pope, said in a sermon, since it has a likeness of idolatry and the custom of pagan people, men should abstain from it. For the people are much inclined to folly and idolatry. Diues. That is true. For these days, men worship the sun, the moon, and stars, and for worshipping the stars and planets, and the craft of astronomy, they will put God out of His majesty, out of His kingdom and lordship, and out of His freedom, and make Him more bound to the stars than ever was. Any king or lord, or any man upon earth. They will be of God's providence courteous and will God be with them or not, and rule his domains, his deeds, his works, and all by their wits and by the course of the planets. There shall fall no misfortune nor wealth neither to person nor community, but by their wits and by the course of planets. None hunger or tempest, no sickness or plague, made sun and moon and stars and all things of nothing and rule, guide, and wield all things at his will, may make rich and poor, fair and foul, whole and sick, wise and foolish, good or wicked, whom he likes, without any help of the planets. And if any person or community transgresses against him, he may chastise him by hunger, by famine, by sickness, by tempest, by sword, by power, by loss of cattle. What wise he will, and may reward his true servants, as seems fit to him, both in this world and in the other, asking the planets no leave, nor courting astronomers.\n\nPauper. As we find in holy write. Gen. 1. At the beginning of the world, when God made all things from nothing, the fourth day he made sun and moon and stars, and set them in the firmament to give light to the creatures beneath. It is the sun primarily that should shine and give light by day, moon and stars by night. More over, as the book says, he made and ordained them to divide the day from the night, and they should be in tokens and times for days and years. By the tokens of the bodies above, men should know the day from the night, and one day from another, and know what day it was and what time of the day, what night and what time of the night, what year and what time of the year, what month and what time of the month. Also God ordained and made them so that by the tokens and by the bodies above men should know who. It's time to sleep and time to wake,\ntime to travel and time to rest,\ntime to hallow and time to labor,\ntime to eat and time to fast,\ntime to sit and time to sow,\ntime to ere (?) time to repent,\nand to mow. And therefore Solomon in Ecclesiastes III says that all things have their time. And all things under heaven pass away by the space of time.\nAnd so God made the firmament above\nwith bright bodies that are therein\nto serve mankind and other creatures,\nalso of light and time. Of light as a lantern that may not be quenched.\nOf time as an orrery that may not fail.\nGod made them to serve man\nand not man to serve them.\nHe made them for man,\nand not man for them.\nHe made them not to govern man,\nbut gave man and woman wisdom and discernment\nto govern themselves with His grace\nby the light and wisdom of time,\nwhich He has of the bodies above,\nthat by their light they may see to work,\nand by their stirring and by their course they may\nknow when it is time for to work.\nAnd therefore the law says, XXVI, q. \"Fifthly, in the Gloss. The bodies above are signs and not causes of things beneath. And as a lamp or an orrery are necessary to religious people by night, so serve the bodies above to mankind, that we may have bodily light from them and know our time for serving our God, each man and woman in his degree. And just as the lamp and the orrery in the dormitory rule not the religious people, but the religious people rule them by the lamp and the orrery, and in cities and towns men rule them by the clock, and yet properly to speak, the clock does not rule them, but a man rules the clock. Rightly, man and woman, beasts and birds, and other creatures rule themselves by the bodies above, and the bodies above do not rule them. And therefore they should not be called governors of this world, for they govern not this world, they are nothing else but instruments of God's governance. For it proceeds by God and the bodies above.\" As it is by the smith and his grinding stone,\nby the worker and his axe,\nby the clockmaker and his clock, --Dues.\nI pray you show me this clearly. --Pauper.\nYou see at your eye when\nthe smith grinds a knife or an axe or a sword on his stone,\nthe stone does nothing but goes about in one course.\nAnd as the smith sitting above\nwill dispose and hold, so grinds\nthe stone. If he will grind sharp, it shall grind sharp,\nif he will grind blunt and plain, it shall grind\nblunt and plain, just as he wills it,\nso it grinds. If he takes away the knife, axe or sword,\nthe stone grinds nothing, and yet it\ngoes about the same course as before.\nJust so it is with God and the bodies above.\nFor the planets and the bodies above always go about in\na certain course, which God ordained them at the beginning of the world,\nwhich course they shall keep until the end.\nAnd as God wills that they work, so shall they work,\nif God wills that they grind sharp, and. cause misery/sicknesses/and tempests\nhunger and war, and such other things they shall do so,\nif he will that they grow plain and smooth and cause health of body,\nfair weather and wholesome, plenty of corn and victuals, peas and rest, they shall do so. Right as God wills what that they work, so they shall work.\nSo that God may do with the planets what He will, & He may do without the planets what He will. In what sign, in what constellation, conjunction, or respect that they be, they are always ready to fulfill the will of God.\nDives. Then God may do with the bodies above what He will & when He will, and then God is so free in His doing & not arted by the planets nor by any other creature, how should any man know God's judgments by the course of the planets or determine them or tell what God will do in coming or passing of things that are to come.\nPauper. Thou mayst not know by the axe what the smith will work nor when. Nor thou mayst not know by the clock what time the clockkeeper. The watchmakers will not let you know the grindstone's purpose, nor the smith's manner or timing.\n\nIt is true, Pauper. We cannot know by the bodies above or the planets' courses, as they have no free election in their doing. But God is sovereign, most righteous, most merciful, most free to punish and to spare. For He is most powerful, and nothing can withstand Him. Therefore, His judgments and works are not needed or artful by the planets, but men's changing their living causes Him to change His judgments to punish or spare, to bless or to curse, to heaven or to hell. He deemed the sinful city of Nineveh worthy of destruction within forty days because of sin, but when they repented and amended themselves and cried for mercy, He changed His judgment and spared the city, as Jonas the prophet tells. Yet the planets did not change their course for any amendment. We find in holy write the four books of Kings. God sent the prophet Isaiah to King Ezechiel when he had sinned and begged for mercy, for he was to die and no longer live. Immediately the king repented and wept bitterly, asking for mercy. And immediately God commanded the prophet Isaiah, who was still in the king's hall, to go back to the king and tell him that God had accepted his repentance and heard his prayer, and that he would not die then but would live for fifteen more years. Look, my friend, how soon the judgment of God was changed to mercy. And though the planets at that time kept to their course, they did not change for all the king's weeping.\n\nDives. Immediately after the son changed its course and turned again towards the east and began a new day.\n\nPauper. The turning again of the son was not the cause of God's mercy or the changing of judgments, for God changed His judgment before the son turned again. So the turning again of the son was not otherwise but A token of mercy to King Ezechiel and to all sinful wretches who would amend themselves. For just as the sun changed its course after the king's repentance, so God changed His sentence immediately as man or woman repents of his sin and is willing to amend it. Therefore, the law says, De peniteo. di.i. sufficiat. Nouit Deus mutare sententias. si tu nunc sorores amendare delictus. God can change His sentence and His judgment immediately as you can amend your transgression. It was also a token to the king that God's command should be fulfilled. But all the astronomers who ever were could not tell of this wonderful token of the sun beforehand, for it was entirely against the common course of nature. And this and such other signs show that God is not ruled by the course of the planets but that God rules the planets and not the planets Him or His judgments or works. But God rules and governs all mankind and community according to what they deserve, and as He thinks most expedient for His worship. And to the common profit of his Royalty in heaven in earth and in hell, whose dominions and orders pass human wisdom. And therefore St. Paul says, \"Who has known the mind of the Lord, or who was His counselor?\" Who has known the mind of God, or who was His counselor?\n\nNot even astronomers nor witches, for they are the greatest of fools; and they put farthest out of God's counsel, as people that God most hates. St. Paul says, \"The judgments of God are unsearchable,\" no man may know them well, no man may trace his ways. Yet are His wonderful judgments, they are so mixed with mercy and righteousness that they surpass human wisdom.\n\nTherefore the prophet David says, \"The Lord's ways are mercy and truth.\" All the ways of the Lord are mercy and truth. The judgments of the Lord are deep. So deep that no man's wisdom may seek to the depths, nor know well the cause nor the reason of His wonderful judgments. And therefore such astronomers and witches who enter themselves so high of God's dominion and perform wonderful works, and presume to be divine about things that are to come and make themselves wise as if they were God's fellows and knew all his secret counsel, are fools of all fools. Therefore clerks say that they can tell nothing for certain, but they can tell to what man or woman or community is inclined by the working of the planets above. Nevertheless, man and woman can overcome the planets by virtue, and every wise man is lord and master of the planets. And through astronomy, they may know when men are inclined to war or peace. And when, by common course of nature, moraine, hunger, tempest, drought, and such other things should fall, they can change every calamity by one holy prayer. Even if it does not fall in one corner, it falls in another. They may lightly be changed and brought to nothing. It is a great folly to set any trust in their tales, for every fool can tell what he will and excuse every lying. This manner of speech is nothing but a maintaining of lies and of flattery and a sinful excusing of sin, and a net to ensnare women's souls, and a strong temptation to draw men to hell, and to draw man's heart, love, and trust from God. They would fain be held wise and far from God's favor, but they knew not how far they had strayed. You shall understand, my friend, that there is but one sun and one moon, and five planets: Saturn, Jupiter, Mars, Venus, and Mercury, which with other stars go around the earth every day naturally and pass over all lands, realms, persons, all earth, all waters, all air in twenty-four hours, which is called a day naturally, from sunrise to sunrise, from none to none. And then they pass through all lands and all persons equally, and make no more dwelling over one land than over another. Why should they incline one land more than another, or one person more than another to vice or virtue, to war or peace?\n\nFor some constellation or some respect falls upon one land more than another. And as people are born under diverse constellations or conjunctions, respects in diverse signs and under diverse planets, so are they inclined in diverse manners and to diverse things, virtue or vice, war or peace, health or sickness, poverty or riches, and such other.\n\nPauper. When the king's son is born, in the same time, in the same constellation, respecting planet and sign, is the poor bondman's son born, and yet have they not both one inclination, nor one dispositions.\n\nFor the king's son is disposed by his heritage to be king after his father. The poor bondman's son is disposed by his birth to be a bondman. A bondman throughout his life, as his fathers before him for hundred years, could not escape their bondage nor the king's tyranny. In the same time and under the same constellation and planet, and sign, one child is born, yet not all have the same inclination or disposition. Some are encouraged towards goodness, and some towards wickedness, some towards sickness and some towards health, some are full of anger and some are not, some are wise and some are fools, some are foul and some are fair, some are rich and some are poor, some live long and some die soon. Esau and Jacob had the same father and mother. Isaac and Rebecca were begotten at the same time, as Saint Augustine says, and both were born at once, and yet they were nothing alike. For Jacob was a good man, Esau a scoundrel. Jacob was loved by God, Esau was hated for his wickedness. Jacob was smooth of body with little hair, Esau full of hair like a beast. Jacob was a true, simple man, Esau a ravenous and uncontrollable one. A malicious shrew. Jacob was peaceful, yet Ezau was a fawner or a barterer. So you might well see that diverse inclinations of man and woman stand not in the planets nor in the time of their birth.\n\nDives. What else may be the cause of such diverse inclinations.\n\nPauper. For Adam's sin and original sin, there we are all inclined to sin. And therefore God says in Genesis 8: \"The heart and mind of man are inclined to evil from his youth.\" Sensus et cogitacio cordis humani in malum prona sunt ab adolescencia sua. And therefore Solomon says in Proverbs 20: \"No man may say, 'I am pure and clean without sin.'\" Nevertheless, we are not all that much inclined to sin or to sickness; some more, some less, and that for many diverse causes. Sometimes for wicked suffering, that children are not chastised in their youth. For Solomon says in Proverbs 29: \"The child that is suffered to have his will shall shame his mother and all his kin.\" Sometimes for wicked company. That they have been in wicked example and received ill information from their elders in youth. For Solomon says Proverbs 22: \"A man does not depart from the way he took in his youth.\" Diues. And yet it is a common proverb, \"young saint old devil.\" Pauper. It is a sinful proverb to draw men to sin from virtue, from God to the devil. For holy write says, \"It is good for a man when he has borne the yoke of the Lord from his youth.\" Tertius. It is fulsome good, says he, to a man when he has borne the yoke of the Lord from his youth. And as a poet says, \"An old pot or vessel tastes of the wine it has contained long.\" Which as the pot or the vessel takes when it is new, such it savors when it is old. And therefore, in holy write, St. John the Baptist says, \"To thee, Jeremiah, Samuel, Saul, and many others are praised for their holiness in their youth. For commonly, they that are good and love God in childhood, in old age they make a full good end, if for a time they fall into sin and are vain.\" God suffers. They should sometimes fall for a time, as they should otherwise be too proud of their goodness and disdainful of other sinful wretches. Sometimes one is inclined more to one sin than another, for he was conceived and begotten in more sin than another. If he were begotten and born in wedlock, the man and wife may sin greatly together, either by their own will or by temptation. If they pass measure and measure, or come together in unity, as in the time of sickness or in holy time without fear or reverence of the time, they will not spare for the time. Nevertheless, the sin is in the actor and not in the elder. They may sin with wicked intention, as if they do it for a wicked end or only to fulfill the lust of the flesh, not to flee fornication, nor to yield the death of their body, nor to bring forth children to the worship of God, but only take care of their own lust. If they covet children not to the worship of God but only to themselves. For the world to be great and to make their children great in this world, men are inclined to sin more than one another due to excess of food and drink, and because of misuse of the five wits. This causes one to be prone to bodily sickness more than another. Sin often causes bodily sickness. Also, the mother's misdieting while she is pregnant or the father's or mother's or both's misdisposition when the child is conceived or their keeping of the child in youth can cause this. Children in youth will try and handle nearly all things. And often they eat and drink and receive within themselves many unhealthy things and envy themselves and hurt themselves in many ways, unless the good angel keeps them. Also, God strikes them with sickness as punishment. Sometimes for the father's and mother's sins, for they love them too much and will go to hell to make them rich and great in this world. Sometimes He strikes them with sickness. to show his might and miracle, as we find in the gospel of St. John, chapter 9, of him who was born blind, that the might of God might be shown in him in giving him sight. Other causes there are many which pass human wit, for we may not know all of God's judgments. Not all the causes assigned here are general. For sometimes a good man has a wicked child, and sometimes a wicked man has a good child. If the children followed always the father and mother in goodness or wickedness, all goodness should be attributed to the father and mother, and they should be proud, both father, mother, and child, and come together too much fleshly. And in the same manner, all shrewdness should be attributed to the father and mother, if it came from another source, and they should ever be sorry and fall into despair, and not yield to them the debt of their body. Therefore, God mingles one with another. so modifies his domains that the gode should not presume of himself but be humble / and the wicked be sorry and so fall in despair / but trust in god that so the wicked make the good / & the unclean make the clean.\n\nThey say that as children are born under diverse sins / so are they inclined and disposed to diverse crafts and diverse estates. If he is born under some sign they say that he shall be a fisher / and under some a moneylender / and under some a clerk / under some a man of arms.\n\nPauper. Many countries know no money or moneylenders neither. And many countries have money / yet they have no moneylenders. For in a full great realm of 600 miles in length / & 200 miles of breadth / there are no moneylenders but in one place assigned by the king / not by the signs / or by the bodies above. The king assigns both the place and them that shall make the money / not the bodies above. And if any does make money but those that the king has assigned. A man shall be executed / he shall be slain as a traitor. The signs of neither the planets will save his life. Those born near the sea or near some great water give them to fishing and their children as well, not for the sins they are born in, but for the greatest opportunity of their living which they have by the water that is so near. Those born far from the sea give them to till the land. Sometimes to cloth making if there is plenty of wool. Some are shepherds, some moneylenders or moneyers, some vinegrowers, some of other crafts as the country requires, not according to the signs or the bodies above.\n\nWhen a man has many children, he puts them to diverse crafts to get their living. Men of arms put their children to arms. And commonly every man who can do anything or has anything whereby he may live, he puts some of his children in the same degree to get their living. Such diverse craft or living stands. more in the children's father and his friends than in the signs or in the planets. For if they should abide by the ordering of the planets, they would die of hunger, for they teach them nothing and order nothing more for one than for another. [Diues]. Since such inclination stands literally or not in the planets, what is that destiny that men speak so much of. And as they say, all things fall to man and woman by destiny. [Pauper]. Fools speak as fools. For as St. Gregory says in his Homily on the Epiphany, there is no such destiny. Absit a cordibus fidelibus ut aliquid esse fatuum discrepant. God forbid says he that any Christian man or woman should believe or say that there is any destiny. But God says he who made man's life out of nothing, he rules and governs man's life and woman's according to what they deserve, and as his righteousness and mercy asks. And he says that man was not made for the stars, but the stars were made for man. For we find in the gospel that as Christ was born, his star appeared in the east, in token that each man and woman is born under a certain star and under a certain constellation, which is called his destiny. For all his living after follows this. Papyrus. For to maintain folly they say many falsehoods and are not ashamed to lie. For that star had no mastery or lordship over that blessed child, but the child was master and lord of that star. The star governed not the child, but the child governed the star. The child sought not that star, but that star sought the child. The child served not the star, but the star served the child, and did him full high worship and full wonderful service, and therefore it was called the child's star, for the child was lord of the star as he was of all the other. For he was and is lord of the sun, moon, and of all the stars and of all things. They may not confirm their lies or false domes of astronomers by that star. For it was no planet or star of the firmament, as Saint Austin and other doctors of the holy church say, and reason and other causes make clear.\n\nHow. Pauper. For as these clerks tell us, a small fixed star is larger than the whole earth. The least star set in the firmament is more than all the earth within the sea and without the sea, and every planet also is more than all the earth, outweighing the moon and Mercury, which are somewhat less than all the earth. And therefore they sometimes lose the light they have from the sun by the shadow and the earth's umbrage when it falls directly between them. If that star had been so large or of such a kind, it would have overwhelmed all the earth, for it came very near the earth to lead and bring the kings in its way. Also, the stars of the firmament and the planets follow the course of the firmament and rise. vp in the east and go down in the west every day. That star did not move, for it was above the earth both night and day, and followed not the course of the firmament, but held its course as the way led best into the city of Bethlehem, to bring the kings in their way to the son of righteousness who rose out of that clear firmament, yon maiden Mary, and as the sun from under the earth. Also, the stars in the firmament shone by night and not by day. That star shone both night and day. Also, the stars of the firmament showed themselves to all men commonly, both poor and rich, young and old. That star appeared not to any but the three kings and their company. Also, the stars of the firmament are perpetual and everlasting, lasting but a little while, twelve months at most, as some clerks say, or twenty-four hours or less. \u00b6Who was the manner of star it was? \u00b6Pauper. Some clerks tell that it was an angel in the likeness of a star. The kings had no knowing of Angellys, but took heed of the star. Some say that it was the same child that lay in the ox stall, who appeared to the kings in the likeness of a star, and so drew them and led them to himself in Bethlehem. And therefore the holy church sings and says, \"He lay in a manger, and shone in the heavens. He lay low in the manger and shone bright above in heaven. But the common sentence of the clerks is that it was a new star newly ordained by God to show the birth of Christ. And anon as it had done the office that it was ordained for, it turned again to the matter that it came from.\n\nDives. How might they know by the star that such a child was born, for that star could not speak to them nor tell such tales?\n\nPauper. That is true, & therefore Saint Austin openly says in a sermon that the star signified nothing else by its appearing but brought them in wonder and in great study to know what it might be. \"Significantly, when they had reached the end of their wits and knew that her craft did not serve them, God showed them, either through inspiration or an angel, what it signified and commanded them to follow the star. And the same says Saint John with the golden mouth to Matthew. They knew well by Balaam's prophecy that such a child would be born, but they did not know it through the craft of astronomy, nor could they determine the time of his birth or the place, as the gospel shows. [Diues] Why does Saint Augustine and other scholars say that the science of judicial astronomy, which could determine children's births, was not useful before the birth of Christ? They did not find it useful or grant it after his birth. [Pauper.] Saint Augustine does not say that the craft was useful or granted to do so, nor that it was useful to trust in it, for it was always unreliable.\" false and repreved of God and of philosophers by Skull and reason. But he says that the science of the craft was leful and granted by God, not the doing it by the science men might reprove the craft, and the science also showed by their own principales and grounds that the craft is false, & that the science is no science properly to speak, but open folly, as it was well proved in Christ's birth. And for it was so openly proved false in his birth, therefore after his birth it is not leful to use it nor to connect it, but only to reprove the folly of them that use it. The doing of the craft was unleful both before and after. The science was suffered by God both before and after for to reprove folly, as the law shows full well in Deuteronomy 34.7.\n\nDives. Where findest thou that God defends the judiciality of astronomy before Christ's birth? \u00b6Pauper. Exodus 20.\n\nIn the first commandment of the first table, of which is now our speech, where God commanded that men: \"You should not make them resemble what is in heaven. But such astronomers make themselves as much like God in heaven as they can, inasmuch as they take to themselves him who loves only God. For only God knows when such things as they make wise should fall and how and where. And therefore God reproaches them and says to them, \"Announce what is to come in the future.\" And therefore the law says, \"Therefore you call yourselves gods, as if you were near to God and knew all God's counsel. And by flattery and falsehood, you conjecture and tell the people things that are to come as if you were full of godliness and God's companions.\" In this way, they and all such transgress greatly against the first commandment. For they make themselves like God in heaven, and the worship that loves only God.\" They take it to themselves. Such presumption and pride lost angels kindly and humanly. For as we find, Lucifer said in his heart that he should ascend to heaven and set his seat above the stars and sit in the mount of the testament. And that he should go above the height of the clouds, that is, above all angels and be like him who is highest. But immediately he fell down to hell. And so shall such astronomers and witches, but if they amend themselves. For they set their wits and their study and their faith so much in the stars that they will pass the stars and all creatures and be like God who is highest. They will also sit in the mount of the testament, for they will be against God's laws and have forth their dominions whether it be God or not. For if their craft were true, the testament of God's law would serve for nothing, and so God's law, the holy church's law, sky and reason would serve for nothing. For There is no man worthy to be punished for a sin that he may not flee, nor worthy to be rewarded for a good deed that he may not leave. But a man does well when he can do good, and is worthy to be rewarded. Conversely, a man does evil when he can do well and leaves his misdeed, and is worthy of much pain. But if he were compelled by the bodies above to virtue or vice, he were neither worthy for reward nor pain. This pride and presumption also lost Adam and Eve and all mankind. For when the devil said to them that they should be knowing good and evil, they assented to him and ate of the apple against God's commandment. For they would have been as gods and knowing good and evil, and have known what was to come. We find also Deuteronomy xviij. That when God led the children of Israel out of Egypt into the land of promise, he forbade them the idolatry of astronomy and all manner of witchcrafts, and commanded that they should ask no counsel of any one. You shall not seek out witches, for I will destroy those nations that have practiced such crafts, and if you do, I will also destroy you. We find also in Isaiah 47 that God reproved the people of Babylon and the Chaldeans for their witchcrafts and their astrology, in which they trusted most. For of all nations they gave them most to this at that time, and He said to them: \"Widows and baldness shall come upon one and the same day for the multitude of your witches, and for the hardness of your enchantments.\" And because you trusted in such malice, your wisdom and your science have deceived you. Disease and woe shall fall upon you, and you shall not know whence it comes. Sudden destruction shall fall upon you, and you may not flee. Stand, He said, with your charmers and with the multitude of your witches, in whom you have traveled from your youth. Likewise, if they can help each other in any way, let them strengthen themselves against their enemies. Thou hast failed and shalt fail in the multitude of thy counsels, which thou hast taken of such people. Let now thy divine ones of heaven stand and save if they may. They that stare so long against the stars and look after the planets, and calculate and cast years days and months to tell the things that are to come, they shall not help, they can or may not help. For as St. Paul says, \"There is no counsel against God.\" Also this craft of astronomy is reproved by the wise Solomon (1 Kings 18:11), where he reproves them that meant and said that the sun, moon, and stars were gods of this world for governance belongs to none unwise thing, as the sun, moon, and stars are, but governance belongs only to wise things celestial and reasonable and understanding, and unwise bodies with their virtues and their might and their kinds or natures are nothing else but instruments of God's governance. and also of angels' governance and of men if they can use them properly. Such judicial astrology is reproved by the law of the holy church (26, 4, 19.35 and following). Saint Paul also reproves such craft of astrology to the Galatians (III, I). He says that you keep days and months, years and times as the heathen people do. And therefore I fear, he says, that I have labored in vain about you for your conversion. And the gloss in the same place also reproves such craft of astrology very harshly. Such science God repudiates, as Saint Paul says in his epistle to the Corinthians (I, 25). \"Where is now the wise man who lets and trusts so well by his wisdom? Where is now the man of the law with all his cautions? Where is now the secure one of nature and of the course of nature?\" In this world, God says he has turned wisdom into folly. Dives such as scholars and wickedness so divide your thoughts, which stands in the will of God, and often in the free will of man or woman. I hold it a great folly. No astronomer by his craft can tell me my thoughts or what I intend to do in the future, nor how I shall lead my life. They do not know my counsel, and if they see me and speak with me, how should they know God's counsel or what he will do in the future? Since they do not see him and never speak with him, they cannot tell beforehand or warn themselves of their own misfortunes. For commonly such diviners of astronomy are in great misfortune and misfortune as much as others or more, and they do not know it until it falls. And the more they work by their craft, the worse they fare. [Pauper.]\n\nThat is no wonder. For the more they are... They trust in their craft less they trust in God, and the less they trust in God, in whom is all our wealth or help, the worse they shall fare. The more that they trust in their craft, the more they trust in folly, and the more that they trust in folly, the more folly and mischief shall follow him. There will be no wise man who writes his counsel and all that he intends to do in the coming year in the roof of his hall or on the walls, where all men may see it. No more will God write his counsel or what he intends to do in time coming above in the firmament, where fools might know his counsel, his thoughts, and his judgments. Christ hid many things from his apostles and said to them, \"It does not belong to you to know times and moments which the Father in heaven has received in his power.\" And he says through the prophet, \"Keep secret things from me.\" I keep my secrets to me. Ysaye kept such counsel and privacy from his friends who were close to revealing it. He kept his counsel from his enemies, wretched sinners. [Diues.] These clerks say that they can, through the craft of astronomy, tell and divine of drought, of rain, of tempest, for they fall according to the common course of nature. And therefore they can know and tell them accordingly. [Pauper.] As I said first, the course of nature and of the planets stands in the will of God and does what He wills, as the instrument stands in the workman's will and does what he wills to do. Therefore, they cannot know by their craft or by the course of the planets, neither of drought nor of wet nor of tempest coming. But they can know by the signs, as of drought, of wet, of tempest, frost, snow, wind, and thunder. The shepherd in the field, the sailor on the sea, the bird in the air, the fish in the water, and the beasts in the wood know more than all the astronomers in this land.\n\nDuke. How can bodies above be signs of such things and not the cause?\n\nPauper. Falling soot in houses is a sign of rain coming soon, but it is not the cause. Rain causes the soot to fall. When the air is moist, soot becomes heavy and falls down. Therefore, the falling of soot is a sign of great moisture in the air. Also, the sweetness of water on the stones is a sign of rain, but it is not the cause. Rain and the moisture in the air cause the water. Also, melting of salt when it turns into water is a sign of rain coming, but not the cause. Also, smoke in houses when it does not pass readily out is a sign of rain, for the air is so thick and heavy with moisture that the smoke cannot escape. may not rise up so readily as when the air is dry and clear. The brown glow or circle about the candle light is a sign of rain. And the bluish glowing of the fire is a sign of frost, but not the cause. These and such other signs are tokens of weather coming, but not the causes. For they show the disposition of the air whether it is disposed to drought or to wet. And in the same manner, the bodies above are tokens of weather. For by their light and manner of shining they show the disposition of the air, whether it is wet or dry, frost or snow, thunder, lightning, wind, and such other things. And just as the light in the lantern shows the disposition and color of the lantern, yet is not the light the cause of such disposition or the color of the lantern. And just as the light of the sun or moon shows the disposition of the glass it passes by, whether it is white or black, blue or red, yellow or green, and yet is not the sun or moon the cause of the color.\n\nJust as the light in the lantern reveals the disposition and color of the lantern, yet it is not the light that causes such disposition or the color of the lantern. And just as the light of the sun or moon reveals the disposition of the glass it passes by, whether it is white or black, blue or red, yellow or green, and yet is not the sun or moon the cause of the color. And yet the same moon does not always cause such dispositions. The moon in one lunacy and at the same time shows great signs of rain in one country, and yet it is the same moon and the same lunacy. Therefore, the cause of this diversity is not in the moon but in the air. For the air in one country is disposed to rain, and in another to drought. Also in one country it shows wind and tempest, and in another it does not. Some countries are very hot due to the shining of the sun, and some are not. One day is very hot, and the next day after is very cold. The sun shows its light one time of the day and another time of the day it does not show. This diversity does not stand in the sun but in the air and other causes. For the sun, as the clerks say, is always at one and shines always the same, it is: Neither hot nor cold. But such diversity falls by various types of the air and other diverse means and causes, which pass human wit. Sometimes such an event and hunger, of moisture from tempest, of drought, falls by God's ordinance for man's sin or to show his might and his worship. Sometimes by the working of angels, good or wicked, at God's bidding. Sometimes without means, only at his will and his bidding. Sometimes by the working of the bodies above, at his bidding. For as I said first, he may do with the planets what he will, and he may do without them what he will. And therefore, by the course of the planets, we cannot know such events as causes but as tokens. For God made them for tokens to man, beast, bird, fish, and other creatures, as I said first. And therefore, we should take heed of them only as tokens and not as causes. Do not divine by them as causes, for we do not know when they are causes of such things. \"The tides follow the moon's course, causing the ebb and flow of the sea. However, not all seas keep this rhythm in sync with the moon in every region. For instance, only a part of the western sea around Britain and Ireland exhibits this behavior. In other far-off countries, and in the Greek sea, there is no such ebbing and flowing. It seems, therefore, that there are other causes for these tidal movements besides the moon alone. Nevertheless, all creatures - man and beast, bird and fish, the sea and the air, trees and grass - perform their functions in kind and in time that God has ordained, which they know well by the moon.\" For as Solomon says in Ecclesiastes, \"All things have their time ordered by God, by the course of the sun and stars. They know and keep their time by the bodies above, which are tokens showing them what time they should do that which they are ordained to do. Therefore, God says through the prophet Jeremiah, \"The stork in the heavens knows its time, and the turtle and the swallow keep the time of their coming. But the people do not know the decree of our Lord God. For today's people take no heed to God's decrees but to the decrees of astronomers and the course of the planets. The kind of every creature is ordained by God's decree, and what time it shall do its kind, they know and feel by the course of the bodies above. For as the philosopher says, the bodies here above measure all things below as an hourglass. And therefore David says, 'That by night when the sun is down, then in darkness begin.'\" bestes (of the forest) go to walk and seek their prayer and their food, when the sun rises they return to their dens and hide, then men go out to work until it is night. It is not the sun or the moon that cause them to do so, but only the law of kind, ordained by God, that teaches them to do so and keep their kindly time. In the dawning and springing of the day, birds begin to sing, flowers to spread and spring, that by night were full closed. Man and beast begin to rejoice for the joy of the light, and for the time of their mirth and of their kindly working, comes again by the presence of the sun which serves them principally for light and for time. The sun rules them not properly to speak, but kind rules them in time by the course of the sun and by the course of the bodies above. We find in holy write Genesis 1: That the earth, at God's bidding, brought forth trees, grass, and herbs. Trees and herbs brought forth their fruit, each in their own kind. The third day, before God made sun, moon, and stars. And the earth gave it virtue and brought forth grass and fruit of many and diverse kinds. He gave not the sun, moon, or stars that nature. He made them the four elements to shine and be tokens of time to all creatures beneath in the earth. God gave grass, trees, and herbs diverse virtues and wonderful nature to bud and bring forth leaves fair and green in various forms / flowers fair blossoms bright of various shapes and colors that no man by craft can devise. Also, He gave them nature to bring forth fruit fair and fine / some in the winter and some in the summer. Some He ordained to lose their leaves and their greenness. Some to be green in winter and summer / as laurel, box, holly, yew, and many more. When other herbs wither and dry up, then in the cold weather saffron begins to sprout and with its flowers brings forth its fruit. Such diversity in kind in tree and grass / in beast, fish, and fowl / virtues so diverse in stones and other things. Things never made nor created the sun, moon, or stars. But he who made the sun, moon, and stars, and all things in kind, ordered and governs them all in his own kind, and has assigned each creature its due time and nature to do and to show. In one land falls hunger, and in another place an abundance of all goods. In one land is an abundance of wine, and in another none. In one country is an abundance of wool good and clean, and in another little and scanty. In one country is an abundance of gold and silver and of other metals, and in another little or none. Sometimes it is a general flood, and sometimes partial in one country and not in another. Sometimes in one town and not in the next. Sometimes on one side of the street and not on that other. Some households take up all, and in the next take none. Some die in youth, and some in old age, some in middle age, some well, some ill, some with little pain, and some with great pain. \"moche pain. How should men know or tell all this diversity by the bodies above or assign causes to such others without number, by the course of the planets? Duies. It exceeds human wisdom. Only God, who made all things, knows all. They are his dominions, his order, and therefore I thought it great folly that men presume themselves so high in God's dominions, and especially in things that are to come. But pray tell me, if the wonders that fall against the common course of nature in the bodies above signify any coming events.\n\nPauper. That which falls against the common course of nature in the bodies above signifies that something is coming that passes the common course of nature, be it good or bad. But commonly such wonders fall more against bad than good, as comets and burning celestial bodies in the air. Eclipses of the sun or moon against nature, men in the air armed or fighting, the rainbow turned up so down, misshapen things in their birth against nature\n\nThese and such other things that fall against nature\" The common course of nature signifies that the people where they appear have acted against kindness and that the lord of nature is offended by them. Duis. It may well be as you say, for many such have appeared within a few years never so many I believe in so little time. And much sorrow and woe follows after as we feel here and see. But I pray, what signified that wonderful comet and star which appeared upon this land in the year of our Lord one thousand four hundred and two, from the feast of Epiphany till two weeks after Easter, which was in the midst of April?\n\nPauper. It was an open token of the great offense to God with the people of England. And that harsh wretch was coming unless they would amend them of their falsehood and treachery, perjury, murder, misprision and heresy, blasphemy and idolatry, lechery and licentiousness without shame, and other sins many and not only secret but open. all Christians and slanderers to all Christians. And for those who repent not, nor will not amend, they but put sin to sin. And therefore, vengeance falls as the star portends. God, of his mercy, smites not all at once, but little by little, that the little may beware of the more. But alas, there are few or no men who will beware or amend, but always do worse and worse. They give no thought to our sin and to offend God. And moreover, they have ordained a common law that whoever speaks the truth against their falsehood, he shall be hanged, drawn, and quartered. [Diues.]\n\nYour saws are full, truth and open at the eye. Every state and every degree in this land is now given to sin and busy maintaining sin. But I pray, what say the clerks of such contests and stars appearing against the common course of nature? [Pauper.]\n\nThey say that when it appears, it shall be... Signifies the coming of some great prince or destruction of some country, or changing of some realm or great war or wonderful tempest. Duces. We have had great plenty of war, tempest, and changing. Many countries in this realm have been destroyed and changed into other lordships and nations since the star first appeared. And it is likely that in a short time both the king and the entire realm will be changed and destroyed. Duces. According to Solomon, realms are changed from nation to nation for craft and treachery and various wrongs and despites done to God and to holy church. This matter is very heavy and dolorous. Speak we of something else.\n\nDuces. If it is so that the judicial astrology is reproved by God and holy church, yet experience shows that they often tell many truths of things that are to come and of precious things that have been done. Duces. Sometimes they speak such truths as the blind man cast the staff. And sometimes they know such things. For they would rather be held wise and nearer to God's counsel than any other. How may they know such things on the other hand? Sometimes by prophecy in books, sometimes by the conjecture of diverse causes and dispositions that have gone before. For instance, if a man keeps wicked company or uses suspect places, men will conjecture from that and say that in coming times it will be his confusion. Also, if a man misbehaves himself and eats and drinks out of measure, and things not convenient to him, men will say that he shall seek for it. And if a man gives himself to forging the king's seal or the king's money, they will say that he shall be hanged and drawn, and it commonly falls so. They know things that are to come by conjecture of diverse tales and speeches in the people. For instance, if there is common clamor of the people against their king when their king trusts in them, it is a sign of trouble to come. a token that the people shall undo or he be warned. And in this manner, the most part of the people have been prophets and told things that were to come, which things they were about to perform in heart, word, and deed. And children also, by hearing their elders speak, have been prophets nearly in every house. Also, they know such things by discovering or knowing the counsel of those who purpose such things. And sometimes they are of the same counsel and assent and help. And in this manner, these so-called truth-tellers and astronomers sometimes tell things that are precious and bring back things that have been stolen or lost, for commonly such are thieves or of their assent. And by one or two whom they know in this manner, they blind the naive people and make them believe all their lies. And therefore, if any such fortune-tellers did come again with anything stolen, he should be taken as a thief or thieves beware. comonly suche faytours & Iapers ha\u00a6ue\nmaysters to haue parte of theyr\nwynnynge / as tauerners brewers hos\u00a6tlers\n/ & nedy werkelesse men that go\nso gay & spende grete / whiche aspye\nafter thynges that ben done in the co\u0304\u00a6tree\n/ & that yet ben to be done / & telle\nthem to the faytours to do them ha\u2223ue\na name. And ofte they that shol\u2223de\nkepe moost counseyll / dyscouer cou\u0304\u00a6seyll\n/ & so that men yt he wende were\ncou\u0304seyll is no cou\u0304seyll. And comonly\nsuche faytours be slye spekers / & slygh\u00a6ly\ncan oppose the sheepherde and the\nplowman in y\u2022 felde or some olde sym\u00a6ple\nfolke or childern at the townes en\u00a6de\n/ and axen how it standeth amon\u2223ge\nthe neyghbours and in the contree\nabout / and after that they telle theym\nthey make them wyse as yf they kne\u00a6we\nit by astronomye or by prophecye / or\nby nygromancye. And for as mo\u2223che\nas they ben vnknowen / and telle\nsothes that men knowe / than the peo\u00a6ple\nweneth that they knowe all thyn\u00a6ges\n/ and myght knowe what they\nwolde / and so byleue in them tyll they ben all disced. Sometimes such fauns tell falsehoods not by their craft but by teaching and falseness of the foe which is always ready if God suffers him to deceive them and others by them.\n\nDevils. How may the devil know things that are to come other than through some prevailing sin?\n\nPauper. Better than any man. For as St. Augustine says in De natura daemonum 26.2.4, the fiend is more subtle of wit and further-seeing, lighter and swifter in flying and passing. For he is tenfold lighter than any foul in his fleeing. Also, he can easily know what is done in diverse countries and lands. He is so subtle in kind that there may no door nor wall shut him out of sight. And so he may hear and see what men and women do, though it be full private. Also by long experience, for they have lived so long, they can tell and cast by kind many things that are to come and can do many things that pass understanding. \"Man's wit. They often have God's favor for men's sins to perform wonders, to cause hideous tempests, to infect and envenom the air, and cause moraine and sickness, hunger and discontent, drought, discord, and war through destruction of charitable men. Therefore, the proud spirit will not tell such things to the people suddenly by himself, but easily through others they set their faith and trust as witches, fortunetellers, astronomers, and so on. If their predictions are found false, they will have the penalty, if it is found true, the devil will have the worship. Also, they may know the things that are to come from a book of prophecy, which they understand better than any man by natural wit.\n\nIt is true that nearly every sin, no matter how secret, is done by the teaching and enticing of the devil. And it is wonderful that lechery, theft, mischief, murder, and other sins can be hidden and kept secret since the devil knows.\" It knows well and may discover things so precious in many ways as you have now here said. \u00b6Pauper. In truth, would the finder discover men's sins and bring them to shame and villainy, and so destroy charity, and make every man kill another. But God, in His mercy, lets him not, for he can do nothing nor tell but as he has a grace of God. And as we find in the Gospel of Matthew 8:29, The devil could not enter into the swine to drown them till he had received a grace of Christ. Also, he could not afflict Job in his body nor in his cattle till he had received a grace of God. Job 1:2 and 2:5. He could not deceive King Ahab with lies and false commands to make him fight, where he might live in peace, yet he could not do it till he had received a grace of God. The third book of Kings, the twenty-second chapter. He knows much by the suffrance of God, but he may not do without grace and permission or suffrance of God. The devil is so feeble and so faint that no man or woman can overcome him by temptation, but he will be overcome by himself. He may not spare the least child in the way but he has a grace of God which sometimes granted him power for the sin of father and mother. Why does God suffer him so much to tempt mankind? Pauper. To the multiplication or increasing of our bliss and of our medicine. For as St. Paul says, \"There is no man worthy to have the crown of life but he who withstands the devil in ghostly strife.\" And as he says in another place, God suffers him not to tempt us but as we may well withstand, if we will. And if we fall, he has ordained to us remedy of penance soon to rise again and to fight better, if we will. And all our temptation shall turn us to medicine if our will is to withstand it. Pauper. Since the devil knows so many truths and knows what is done, for he is at every wicked deed, it merveilleth me more why he is so ready to lie and why he is so false. Pauper. For he hates. god that is sovereign truth / and he cannot be equal to God in sovereign truth / nor have the name of sovereign truth that is God. Therefore, his liking and his travel are to be sovereign falsehood and sovereignly false. And therefore Christ says in the gospel that the devil never stood in truth / for there is no truth in him when he speaks / he speaks lies by nature / for he is a liar and father of all lies. John 8:44. And so whether his tale be true or false / he always is false / and always a liar.. \u00b6Dives. How can he say truth and yet lie / for if he says truth, I think he lies not. \u00b6Pauper. Whatever man or devil does or speaks against good conscience and against the pleasure of God in will and intention for the purpose of deceiving man, woman or child / it is a lying / and he is a liar who does it or says it. And therefore the law shows well 23:1-3 that the devil may lie / as if I say to you it were not day. The devil lets you think that your journey is not daytime, even if it is, and he tells truths about things to come and other falsehoods, deceiving himself that they are false. And so, in his deceitful visions, he lies, for he says that truth is unwittingly spoken and intends to deceive. If he speaks any truth unwittingly and willingly, he says it only to discern men and for a wicked end, and to lead people with one true vision to believe a hundred lies, and so he is always false and deceitful. Sometimes he is compelled by God's might to tell truths against his will, to shame and to shame him and all his, as we find in the Gospel of Matthew 8:29, Mark 1:23-26, and Luke 4:33-36. But for such deceitful visions, he is never truer but always a false liar, for such deceitful visions are against his will, and if he may, he will turn himself into all deceit and make men believe in such deceitful visions when they fall to believe. all his lies. And therefore he is called in holy write, Spiritus mendax, spiritus fallax. That is to say, a cunning liar and a liar unmasked. And therefore, as the demons had said, the truth that Christ compelled them to speak, he put them to the test, as the gloss says in the same place, for they would else have told many lies.\n\nDives. When he is conjured, he is so bound by virtue of holy words that he must needs speak the truth which he knows if it is asked of him. Pauper. Such witches and charmers, iapers and fauns, who use such crafts, have no power to bind him or to compel him to tell such lies, nor can they do or tell anything without God's grace. And therefore such witches and fauns bind not the devil but the devil binds them tightly in his service and keeps them thralls to him, passing all others, whose bondage is hard to escape without a special grace of Men often know that clerks enclose them in rings and other things, and make them tell and do many wonders. The devil feigns friendship with such people for discovery and control of them, yet he is not bound or closed in, but goes abroad as before. When he is called, he is sometimes ready to answer, for he is swift, but sometimes he is not ready to answer or do their will, and often, though he would, he may not, for God will not permit him. Men well know that in many lands, priests and clerks with holy conjurations and holy prayers ordained by the church catch wicked spirits out of men and women. This is true, not only for good living people, but also for wicked ones in many lands, who by the power of God's words and holy conjurations and prayers ordained by the church, catch demons out of men, women, and children sooner than a good man or woman. Wicked. Such seek the power and lordship of the devil and do him shame and disgrace, and all his. Such seek the worship of God and the devil's servility and the help of man's soul. And therefore they have the power of God to bind him and to compel him. But yet, as the gloss says, Marc. v. super illud. Quod est tibi nomen. Those who are so trafficked with the devil must first be cleansed as far as they may and know and tell all the manner of the devil's doing and of the temptation that they have either waking or sleeping, by sight, by hearing, by feeling, or by any of their wits, or by any thought or fantasy, and discover all the devil's counsel. But the witches' fawners and sorcerers seek the devil's worship and not God's worship. They seek help from the devil and forsake God's help, and do sacrifice to the devil and forsake God's sacrifice and take the devil to be their lord and make him their god. And so the devil has power over them, not they over the devil. All such witches and those who seek counsel or help from them, or bring them into their houses, or go to their houses for help or counsel, and all who take heed of dismal days or use nice observances in the new moon or new year, such as setting food or drink by night on a bench for feeding, or leading the plow around the fire as a good beginning of the year, or taking heed to the judicial aspects of astronomy, or to divinations, by interpreting birds or flying birds, or assenting to any such nice observances, or divining a man's life or death by numbers and the sphere of Pythagoras, or making any divination by song or somnambulism, the book of dreams, or by the book called the Apples of the Lotus, or using any charms in gathering. of herbs or in hanging of scrolls about man, woman, or child, or beast for any sickness with any scripture or figures and characters, but if it be the Pater Noster, Aue, or the Creed, or any holy words of the gospel, or of holy write for devotion, not for curiosity, and only with the token of the holy cross, and all that use any manner of witchcraft or misbelief, all such forsake the faith of holy church and their christendom, and become God's enemies and displease Him greatly, and fall into damnation without end, but they amend themselves the sooner.\n\nAnd therefore the law commands that bishops should be diligent to destroy all manner of witchcrafts. And if they find any man or woman that gave them to the witch craft but would amend them, they should chase them out of their diocese with open disdain. xxvi. q._. v. episcopi.\n\nAnd in the same place the law says that those women who, by night, ride on diverse beasts and pass through diverse lands and countries, Follow a glorious queen named Diana, or Ellynas Herodiana, or any other name, and believe that they have served her bodily with much mirth. Such women are all deceived and blinded by the devil, whom they serve. And therefore, the devil has the power to deceive them, and they suffer only by fantasy, by dream, and by the devil's illusion. They believe it is so bodily and in death, but it is not so. And all those who say or believe that men or women can be transformed into beasts or the likeness of beasts or birds bodily are worse than any pagan. And those who, for hate or wrath, take away the clothes of another and clothe them with mourning garments, or beset them or the cross with thorns, and withdraw light from the church, or sing or cause to be sung the Mass of Requiem for those who live in hope that they should fare the worse and the sooner die, the priest should be degraded, and both. the priest and he who supervised him for doing it should be banished forever. And all manner of witches and those who relied on witchcraft should be cursed solemnly, but they would amend themselves, as the law states in the same place, and in the next chapter following, et cetera. Si quis. According to the law, et cetera. Contra. If witches were men and women, they should be beaten severely and sore. If they were free, they should be punished in harsh prison. And by the Imperial law ut ca\u2022. de maleticijs nullus et l. nemo et l. culpa. And by the Canon law xxvi. q\u0304 .v. qui diuinaciones in glosa. Such witches should be beheaded and burned, and their followers banished, and all their goods confiscated. And by the law of the holy church, all those who believed in them or maintained them should do penance for five years, xxvi. q\u0304 .v. Non licet. Also, it is forbidden by the law as witchcraft to do things come again by scripture in a book or in tables or by astrology. I hold it a full good deed to take\na thief with his theft by what craft\na man may, for the salvation of the people,\nand to punish or kill a thief\nby the law, for example to others.\nPauper. It is not lawful for any man\nto kill a thief before the king's law,\nwithout process of the land's law,\nand without authority from his liege lord,\nnor without a lawful judge appointed\nby his liege lord. Yet is the thief worthy to die.\nDiues. That is so.\nFor if every man might kill a thief\nat his own will and by his own judgment,\nmen would undoubtedly kill many a true man\nfor wrath, covetousness, and hate.\nPauper. Then men do so much reverence to the king's laws and the land's laws,\nthat they should fall but if the laws were kept.\nMuch more reverence should they do to God's law and holy church law,\nand eschew forswearing themselves against it,\nsince God's laws and holy church laws are so reasonable. If the king's laws in England are as good as those. Nevertheless, if the king's laws are just, they are God's laws. And as many perils and more should fall if men took thieves by witchcraft against God's laws and holy church laws, as if they slew them against the king's laws and the land's laws. [Diues]. Show me that. [Pauper]. If a man does not defend a thief against the king's law, he forfeits his life against his king and is worthy of death. And if he makes himself a justice by his own authority, though he keeps other processes of the law, he is a traitor to his king. And as much and more forfeits he against the king of heaven, who takes a thief with witchcraft against God's laws, since God and holy church have forbidden it, as does he who slews a thief against the king's laws. And since he makes the devil and the witches, who are most God's enemies, his judge and works by their decrees in the spite of God, he is a high traitor to God. He commits tenfold more sins and therefore is worthy of being hanged more than a thief. Furthermore, the devil is always ready to lie and leads mankind into murder and shedding of blood. If such witchcrafts were used, many innocents and good men and women would be taken and slain, while thieves would go free. The devil is more favorable to thieves, murderers, lecherous people, and all other sinful wretches than he is to any good man or good woman. He has a greater liking for killing a good man or good woman than for killing a thief. God says in the Gospel that the devil has always been a liar and has never told the truth, and that he is the father of liars and of lies. Therefore, all those who give faith to his tales and do as much as they can, make God false and forsake their God who is the supreme truth. the and take them to the devil,\nwho is sovereign falsehood, and so they worship the fiend and dispense God. And if such crafts were suffered, every man might accuse another of what sin that he would, and say that the fiend or the witches told it to him. And in this manner every man might kill and slay another. Therefore, for these reasons and many more, and to flee these perils and many others, God has forbidden all manner of witchcraft, for it is not done without the help of the fiend. But nowadays, God, in His great mercy, suffers not the fiend but full seldom to speak the truth. For if He suffered him to speak the truth, English people should forsake God altogether and set their trust and faith in the fiend. Notwithstanding that they find the fiend's tales and all his crafts full of falsehood, by great and frequent experience, and spend full great sums thereabout, and lessen all that they have done and misshape it, yet will they not leave nor cease. for no reason / for no preaching / for no shame / neither for any punishings\nNevertheless, it is no great wonder, for the devil holds them fully bound in his bonds as his churches and his thralls. For all such do such a passing homage, sacrifice and service to the devil and forsake God as I said first.\n\nDuke. Such crafts and complicities\nwith holy prayers\nand they that do them are held for full good livings / and they give them to fasting, penance doing, and prayers bidding / and to many other good deeds. And therefore, men give them more faith & credence\nand believe them the better.\nFor it is not seemly that the devil's craft should be done with such holiness. \u00b6Pauper. The more holy thing & the more holy prayer that man or woman used in the devil's service / the more worship and the more pleasure they do to the devil / and the more despise and offense they do to God. For the worship and the prayers and the service that they offer to him. They should do it to God / they do it to the devil.\nAnd things that are ordered only for God's service / they spend\nit in the devil's service. And therefore, those who use holy words of the gospel, Pater noster, Ave, or Creed, or holy prayers, in their witchcraft,\nwith saying their Pater noster and dropping the holy candle in a man's steps that they hated, have had their feet rotten by it. \u00b6Diues. What should the Pater noster and the holy candle do to him?\n\u00b6Pauper. Right nothing. But the witch worships the sender so highly with the holy prayers & with the holy things in his service in spite of God. Therefore, the devil is ready to do the witch's will and to fulfill things that they did it for, & so it stands only in the devil and in the witch's misbelief, not in the Pater noster, nor in the holy candle, & yet the fools mean otherwise.\nFor the devil would not do theirs. They will not do him such high reverence. For when they light the candles and say their Pater Noster with that intent, they do not do it to God but to the devil. And in doing so, they forsake God and worship the devil as God, claiming the devil to be their father, saying to him that they ought to say only to God, as \"Pater noster qui es in celis,\" and the devil may claim them as his children, and God may reasonably forsake them, saying to them what He said to the Jews: \"You do the works of your father the devil, you are of your father the devil, and the desires of your father you will do.\" And in the same manner, their chastity, their fasting, their penance doing, is as much as they do it to please the devil and for a wicked end, it is a service and a sacrifice to the devil. And few men or women will do so much penance for the love of God as witches do for the love of the devil. The fear and please the devil, so much that sometimes they cut themselves with knives and prick themselves with lanterns, and offer their flesh and blood in sacrifice to the devil, as we find in the third book of Kings, the eighteen chapter. Therefore, friends, this manner of sin is so grievous, so hideous, and so abominable in God's sight, suffer it never to be done by any of your household for no loss, no theft, for no sickness, for no health, for no wealth, for no woe. If you do it yourself, or cause it to be done, or assent to its doing, or suffer it to be done when you might prevent it, you are cursed and offend God greatly and grievously. For all who do it or assent to its doing, and set their faith in it, they forfeit against the first commandment grievously. For in that they forsake God and make the devil their god, and worship him as God. And by what thing do they practice their witchcraft. / be it fire, air, or water, or earth, or bones, or any other thing that is in their mouth, try and make sympathy to God as much as in them is and worship it as God. And therefore God forbade in the first commandment that man should not make likeness of anything that is in heaven, that is to say, neither in the firmament nor in the fire nor in the air. And so in that word he forbids idolatrous astronomy and pyromancy, which is witchcraft done in the fire, and aeromancy, which is witchcraft done in the air. Also he forbids geomancy, which is witchcraft done in the earth, and necromancy, which is witchcraft done by deed bodies that are but earth and buried in the earth. Also he forbids men to make sympathy of any thing that is in the water under the earth. In which words he forbids hydromancy, which is witchcraft done in the water. He commanded that men should worship none such things as God or set their trust and faith in them. For if they do, they make such things like God in as much as they are in them. And not only do they make such things like God in this manner, but also they make the demons like God, which dwell some in the fire, some in the air, some in the water, and some in the earth to tempt mankind, and are busy night and day to lose man's soul and woman's.\n\nDiues. Show me some example of this manner of witchcraft.\n\nPauper. I am busy for the destruction of witchcraft and not for its teaching. But would that no man or woman knew what it is, neither knew these nor any others, for there are far too many who know these, and many more practice it every year at the demons' teaching, till much of this land is blended and shaken with such folly. For overt witchcraft reigns openly, but much more secretly, and namely among these old men and women. The wise feast should be held according to their age. And then they most ought to teach and impart to their younger many folly and many nice fantasy that are very witches' crafts. Therefore, both old and young should ask counsel of wise men of the holy church, and inquire if such things and doings as they teach are lawful or unlawful.\n\nGod, in the first commandment, forbids three principal sins. Pride is understood by the likeness above in heaven, for it began there. And the proud man and woman would always be above and lord it over their pride, as God. For the proud man and woman will have forth their proud wills, whether God or not. And therefore Job says, \"The proud devil is king of all children of pride,\" and as St. Paul says, \"Proud Antichrist shall have him as God and sit in God's temple as if he were God.\"\n\nAlso, they say that God forbade them the sin of covetousness, that is, understood by the likeness on earth, for covetousness stands most in earthly things. And therefore St. Paul says that avarice is the servitude of mammon of idolatry. For as St. Jerome says, \"The avaricious man makes his money and his riches his god.\" Also they say, by the same commandment, he forbade lechery and gluttony, which are understood by the likeness in the water under the earth. For as St. Paul says, \"Lechers and gluttons make their womb and their body their god. For their most travel and busyness is to please and serve their womb and their belly.\" Pauper. In as much as every sin is contrary to the worship of God, in so much as God, in the first commandment, forbade all manner of sin in general. But as I said by the first commandment, he forbade specifically idolatry, witchcraft, sorcery. For afterwards he gave the fourth commandment specifically against pride and unbendingness, and the sixth and the tenth against lechery, the seventh and the nineteenth against avarice and covetousness. Dives. It is lawful to use lots. Pauper. Sometimes to. \"break strife in parting and giving of things that cannot be easily separated. Or when men are in doubt about what to do and wit fails, then it is fitting to use lots in things not against the worship of God, so long as it is done with the reverence of God and holy prayer beforehand, as the apostles did in dividing St. Matthew the apostle's possessions and Eliazar in dividing a wife to Isaac's son Genesis 21. And for this reason, Solomon says in Proverbs 16:31, \"The lot is cast into the lap, but its every decision is from the Lord.\" And yet the game is permissible. A pauper may use it for recreation and only for play, so long as it is done honestly and in proper place and time, and not excessively. But to use it to win and put things in the power of the dice is a great sin and ill-gotten gain that men acquire with it. And therefore, by the law, if it were a man of the church who used such play, he should be deprived of his benefit if he had any. And if he\" Had no benefit he should be unable and disposed thereto, but if he would cease. And if it were a lewd man, he should be cursed. Distinct .xxxv. epistles Et extra de vita et honestate clericorum Ca0. Clerics. And therefore says the law, that no man of the holy church should be at such games. Dives. Since there are so many manners of witchcrafts, they may not be told in specific. I pray thee tell me in general what is witchcraft? Pauper. Every craft that man or woman uses to know anything or to do anything that he may not know or do by the way of reason or by the working of nature is witchcraft. And though it be done by the way of nature, and they use therein any charms or nice observances in the doing, if it might not be done without that charm and such observances or else such charms only to blind the people that they should trust in him for his charms and not in the working of nature, it is witchcraft, all if he says only his Pater noster in the doing. for it to be held a charmer and to deceive people primarily through charms, although he says no charms but works only by kind, yet he is a witch and his doing is witchcraft. For by such doing he blinds the people and deceives them, and leads them to trust in witchcraft and so do worship the devil and despise God. And whatever man or woman does by way of kind and reason, if he uses any craft of jugglery and sorcery to blind the people, to make them believe that he were a witch and that he did it not by way of kind but by charms and sorcery, he is a witch in God's sight, and his doing is witchcraft. For his craft is to make men worship the devil, in as much as he leads the people to trust in witchcraft, and spend their good in the devil's service, and seek help from the devil and forsake God's help. And he would rather have himself held a witch and the devil's servant, than held God's servant. A man is more inclined to please the devil in shipping (i.e., in dealing with evil) than in serving God. And by the connivance and grace that God has given him, and by the might and power that God has given to natural things to aid mankind, falsely he enhances the devil's craft in the destruction of mankind.\n\nFor instance, a poor man. To heal man's wounds while they are fresh and clean, black wool and oil are full of medicinal value, as experience shows. But because men believe that it is of no worth without the charm, and set their faith primarily in the charm, therefore it is to them a witchcraft. But if a man, in doing so, says his \"Pater Noster\" or some holy words or a holy prayer, publicly or privately, for the people believe it is done by way of miracle and for his prayer. his body is not able to see a soul, for it is invisible without a special miracle from God. And so both he who charges him to come again and he who desires to come again are tempted by God. And just as God wills that every man and woman be uncertain about the time of his death, for he should always be fearful of doing amiss and eager to do well. Just so, he wills that men be uncertain about their friends' states when they are dead, for they should always be busy helping their souls with masses, singing alms-doing, praying, and other good deeds, not only for their help but also for their own. For he who labors well for another labors best for himself. For as St. Paul says, \"There shall be no unrewarded good deed, nor unpunished wicked deed.\" [DIUES]. Your reasoning is good. For if men knew that their friends were out of pain, they would do nothing right. Them/and so they should lose less mind/and souls less\nfor that knowing/and souls less help. And if men knew for certain\nwhen they should die/they\nshould be bold to do amiss in hope\nthat they should amend them in their dying. But yet notwithstanding all\nthy reasons/some clerks say that\nit is seemly for men to charge their friends to come and show them\ntheir state after their death. For as they say, it is kindly thing for\nto desire to know or to comfort. For the philosopher says that every man and woman by nature desire to know and to be connected. Omnes homines natura scire desiderant. [Pauper.]\nThey speak truth/and not against me. For it is seemly for every man and woman to desire to be connected and to know. But it is not seemly for one to desire to know in that manner/neither by any unseemly means through the devil/nor through them that are dead.\nDives. How is it that spirits walk about when men are dead. [Pauper.]\nCommonly such spirits are fiends and go. About bringing those who are deceased, and intending to lead the people into error and wickedness, speaking ill of them before their death, and speaking much worse of them after their death, bringing the people fully into sin. And sometimes they enter the bodies of those who are deceased and buried, and carry it about to do them harm. But when spirits act in this manner, they do much harm and more disease. Nevertheless, by the leave of God, the souls appear in whatever manner God wills to those who are alive, some to have help, some to show that the souls live after the body to confirm those who are weak in faith and not to believe sadly that man's soul lived not after his death, but such spirits do no harm but to those who will not believe them or will not readily help them at their asking.\n\nDuke. Is it lawful to trust in these new fasting discovered\nTo flee sudden death. [Parper.] It is a great folly to trust in that, for as I said now late, God wills that man and woman be uncertain what time they should die and in what manner. God wills that man and woman be always ready to flee from sin and do well for fear of death, and always ready for when God will send for them. And if men were certain by such fasting that they would not die suddenly but have time for repentance and confession, they would be the more reckless in their living and the less care for doing amiss in hope of amendment in their dying. And therefore God grants them not the end or effect that they fast for. For greater sudden death I never knew than that men have had. I knew some who had fasted such fasts for seven years about, neither more dispightful and shameful in open punishment of their sin, nor was there ever so much sudden death so long reigning in this land as has been since such fasting began. We may not treat God. Put not ourselves under any laws. Therefore, we should always place our life and death in his will, praying to him for grace that he will ordain for us in both life and death, as it is most to his worship and help for our soul. It is well done to pray to God with fasting and good deeds that he save us from sudden death, for all the holy church prays so. But to set times in such nice observances and believe that our asking for such observances is necessary, we may not know the will of God in such things without a special revelation from God. We may pray and ought to pray, but God shall grant as he pleases, and as he sees that it is most expedient for us and most to his worship. And therefore, Solomon says, \"No man knows whether he is worthy of hate or love.\" Ecclesiastes ix. A man knows not surely whether he is worthy of hate or love. Yet we hope and ought all to hope that God will love us and save us if we do his will. Fasting is good if it is done. In measure and manner, and in good intention,\nso that men do not set misgivings\ntherein, nor ground them in less observances.\nBut as much as they prefer in their fasting days\ntheir own choice before those that are ordained\nby the holy church, in so much they sin in presumption,\nand do prejudice to the holy church that ordains\nsuch days that are most convenient for fasting,\nas Wednesday, Friday, and Saturday.\nThe consul distinguishes three Lenten fasts and\nthe feast of our Lady in Lent falls on the Monday.\nTherefore, instead of fasting on Wednesday, Friday, or Saturday,\nit is more fitting to fast in honor of her on Wednesday, Friday, or Saturday.\nFor I truly believe that the merit of fasting or the virtue of fasting\nis not assigned or limited by the letters of the calendar,\nnor does the course of the calendar follow,\nnor does it change from one day to another.\nAnd so, such fasting seems to me to be grounded\nin some lying and feigning and in some misgivings,\nnear enough to witchcraft. Pauper. I think the same. If the feast falls sometime on Monday or Tuesday, yet the deed itself did not fall on Monday or Tuesday, but it fell on Friday. For then the angel greeted our lady, and she conceived God's son, Lord of Bliss. Thirty-four years after the same time and the same day, that is, on Good Friday about midday, she saw her dear son dying on the rood tree. And so I think it is more pleasing to God and to our lady, and more convenient to fast on Friday in the worship of Christ who died for us all that day, and also in the worship of our lady who conceived her dear son at the great mercy of the angel, than to fast either Monday or Tuesday. And as they believed that such a fast should not harm them, it was not necessary for them to fast it beforehand, but if they changed their fast from year to year according to the course of the calendar, and that must be done seven years after other, it is a nice thing. fantasy and witches full near\nwith Christ's might grant\nthose who seek it as well for five or\nfor six or for eight years fasting as\nfor seven years fasting. I have never\nfound reason or authority for it. Ask forth\nif you will something else.\n\nDives. Is it lawful to set\nany trust or any faith on\ndreams. \u00b6Pauper. There are two manners of dreams.\nOne from inward & another from outward. Causes of dreams from inward are three manners. One is common stirring of man's or woman's fantasy in their sleep & such dreams are but fantasies and vanities\nAnd therefore says Solomon: Where there are many dreams there are many vanities. Ecclesiastes v. Where there are many dreams there are many vanities; for in this manner one man shall have more dreams than some twenty other. Another cause from inward is the disposition of the body. For when men are cold of nature, they dream of frosts & snow, and so by their dreams a wise leech may know in part the disposition. The third cause of dreams comes from within, due to the disposition of the soul. For commonly men dream of such things as their souls and thoughts are most occupied while they waken, whether by study, love, or hate, by wrath, fear, sorrow, care, pride, or covetousness. Causes of dreams from outside are twofold: bodily and spiritual. Bodily is the disposition of the air and of the place around him, and other things beside him. Therefore, in rainy weather, men dream of water and fish, for often a man's body changes according to the disposition of the air and his abiding place. And for these three causes, the philosopher De somno et vigilia says that physicians should take note of the dreams of the sick to know their condition. Spiritual causes of dreams from outside are twofold: the one is good, for that is God himself or angels; and this in three ways. For some dream by imagination. Only Pharao and Nabugodonosor dreamt merely by understanding, as did Saint Paul and Balaam. Some dreamt both by imagination and understanding, as did Saint John in Revelation and Daniel in his prophecy, who saw wonderful sights through imagination and understanding what they signified. But Pharao and Nabugodonosor did not comprehend the visions or the dreams they had. The other cause of dreams from without is not as effective as when it comes from illusion of the devil, for they primarily serve witchcraft. Sometimes dreams come from great busyness and trouble that one experiences when waking. Therefore, Solomon says that many dreams follow after busyness, for commonly men dream of such things as they have been occupied with while awake. Sometimes dreams come from too much abstinence and hunger. Sometimes it comes from excess of food or drink. Sometimes from misliking that a man has when he is waking. And in as much as the effects of things are taken. Of his causes, dreams are a sign; as smoke is a sign of fire, so such dreams are a sign of their causes. In this way, a man may tell by dreams the causes of a man's dreams, and so by causes tell other precious things that may follow from them. For often one cause brings forth diverse effects, each after another. [Dues.] Tell some examples. [Pauper.] Experience shows that if a man talks much with a woman and sets his heart greatly to her by day, and in the night following dreams of her some nice dream, by this dream if he told it to a wise man, he would say that he loved much that woman. But he withdrew himself from her company, it would turn him to felony. And also as clerks say, inasmuch as dreams come by nature, in so much it is allowable to tell what they signify according to the causes they come from, so that in their telling and interpreting they do not pass the bounds of nature. Also it is allowable to tell things that are to come by dreams. come by revelation from God / if man and woman have the grace to understand them, as Joseph and Daniel did. But since dreams come in so various manners, it is full hard to know in what manner they come - whether by God or by kin, or by the devil or by any other way. Therefore it is full perilous to set any faith in them, as St. Gregory says (Super Job. Terrebis me per sompnia). For sometimes the devil brings men great prosperity and much riches through dreams, leading them into pride and hope of things they should never have. Sometimes he brings great adversity and severe disease to bring people into sorrow and fear and great despair, and if he can, for nice fantasies that he brings them in. And sometimes, for men who set faith in such dreams, God allows such misfortunes to fall upon them as their dreams pretend, in punishing their sin. But prosperity does not fall to none for such dreaming. Diues (Job. XIX) where you find that God forbids men to set faith in dreams. Pauper. Leuiticus XIX. Whereas God says, \"You shall not divide nor make yourselves wise by any witchcraft or wizardry, and you shall not heed dreams or take heed to them, nor set faith in them. Also Deuteronomy XVIII. God forbids all manner of witchcrafts and charms, and bids that no man should heed dreams. And in the same book (Exodus) XIII, God says, \"If a man among you begins to act as a soothsayer and as a prophet, and says, 'I had a dream and a vision, and I will tell a wonder, that wonder and token which falls as it was said,' if he entices you to follow it, do not listen to the words of that prophet or that dreamer. For by him God tests you, that it may be openly known whether you love him with all your heart and soul or not.\" Therefore God bids that Suche dreamers and prophets should be slain, and though he were thine own brother by father and by mother, you should not spare him in that case. And therefore Solomon says that dreams have brought many people into error and folly, and those who trust in them fall to nothing. Eccl. xxiv. For if dreams come often by nature, as I said, yet it is full hard to know when it comes by nature or by illusion of the devil. And though they come by nature and though a man knows the causes of dreams in nature, yet it is full hard to tell certainly what it signifies, for only God knows for certain things that are to come, and he may change and let the working of nature. And also though men know the causes of nature that dreams come from, yet they do not know what hindrances are on the other side by nature. [Example.] Tell some example. [Pauper.] When smoke mingled with fire comes out of a house by the window or by the chimney, men who see it from afar will say that. That house shall go on fire. Yet there may be good help nearby to quench the fire, and the house shall take little harm. And many a man, by nature, is disposed to diverse sicknesses, but he may govern himself and use such medicines that he will let go of that disposition and not have such sicknesses.\n\nDives. By the same reason, though a dream come from God's sending to help souls and in warning of misfortune, he should take no heed thereof nor make faith in it, for he did not know whence it comes.\n\nPauper. Without revelation of God, he did not know whence it comes. And therefore when God sends such dreams, he shall show to him that dreams, or to some other, whence it comes and what it signifies. As he did to King Pharaoh through Joseph, and to King Nebuchadnezzar through Daniel.\n\nIf man or woman has a dream that stirs them to good works and to virtue and to flee from sin and to amend himself. If a man should not place his faith therein, and act accordingly. Pauper. Whether it comes from God or the devil, it is permissible for him to place his faith there and act accordingly. For it stirs him towards things that he is bound to without any dream. And often both the devil and his limbs teach well, though they do full evil. But a man dreaming must be full aware, that for such dreams he take no heed to other dreams that stir him to vanity or to curiosity, for knowing things that are to come, or other precious things, or to misjudge his own Christian faith, or to hate or to despise, or to desire great prosperity, or to fear great adversity, or death of friends, or loss of cattle, and of such other. But in as much as they stir them towards God and goodness, he may follow his dreams wisely and warily, for often the devil deceives both man and woman under the guise of holiness. Diues. Many people had rather dream of the devil than. of God or his mother Mary, for as they say, when they dream of the dead they fare well in the day following, but when they dream of God or of our lady they fare evil afterwards.\n\nPauper. Such people fare the worse for their misbelief and their nice fantasy and grievously full of error by the guile of the fiend. For when the fiend sees that a man shall have disease, he makes him in the night before to dream of God and of our lady and of other saints or of men of religion and so to have less devotion to God, our lady and other saints, and less affection for men of religion because of his disease that shall fall to him afterwards. And so by the bodily disease that he thinks for to bring upon him, he travels to bring him into ghostly disease and deep sin. And therefore when men will be fools and set their faith to such dreams that come so by the guile of the fiend, for as much as disease falls upon them once or twice.\n\nSome. man hadde leuer for to mete\nwith a froude or a frogge in\nthe waye than to mete with a knyght\nor a squyre / or with ony man of rely\u2223gyon\nor of holy chirche / for than they\nsaye and byleue that they shall haue\ngolde. For somtyme after the metyn\u2223ge\nof a frogge or a tode / they haue res\u00a6ceyued\ngolde / and so they falle in mys\u00a6byleue\nand despysen theyr euen crys\u2223ten.\nFor I wote well that they rescey\u2223ue\ngolde of men or of wymen / but not\nof frogges ne of todes / but it be of\nthe deuyll in lykenesse of a frogge or\na tode. And they mete with many a\nfoule frogge & tode in the yere & yet\nresceyue they no golde for that metyn\u00a6ge.\nAnd yf they resceyued ony golde / they\nsholde thanke god & theyr euen\ncrysten / not the frogge ne the tode for\nthey may nought gyue theym. And\nthese labourers deluers & dykers that\nmoost mete with frogges and todes\nben full poore comonly. And but men\npaye them theyr hyre they haue lytyl\nor nought. Also in this maner some\nbyleue that yf the kyte or the puttoke\nflee ouer the waye afore them / that they should fare well that day / for sometimes they have fared well after that they see the kite so flying, and then they fall into wandering and thank the kite for their good fortune instead of God. But such fools take no heed how often men meet with the kite so flying, and yet they fare no better. For there is no people that meet so often with the kite so flying as those who beg their food door to door. What do you say about those who divide by the first day of the year, that is the first of January, and by Christmastide, what it shall fall in the following year? If it falls on a Sunday, the winter following will be good and the summer good and dry, with plenty of wine. Oxen and sheep will thrive and multiply. Old men and old women will die, and peace and accord will be made that year also.\n\nPauper. I say that it is open to lies and witchcraft, and a full high offense to the majesty of God. For he who made and rules all things. The thing is not bound by the course or law of the calendar. He requires no calendar in his governance, but he governs and judges this world by truth and equity mixed with mercy. And after men deserve, he sends them woe and wealth/peace or war, whatever day the calendas of January or Christmas day falls on. In the year of our Lord one thousand and four hundred, the calendas of January fell on a Thursday, as it is said should fall abundantly with all good and peace. But the following year brought great famine, great pestilence, sudden death, war, without fear, sorrow and care, and tribulation in every degree. The calendas has changed since then from day to day, and the year is come again on the Thursday, but our disease changes not but always into worse for our sins. For our sins always increase and lessen not. And in what day soever the calendas of January and Christmas day falls in one. If it falls on the same day, it is not over all peoples' lives if it falls on a Thursday or a Sunday, nor over all plenty, nor over all war, honor or pestilence, if it falls on a Saturday.\n\nDivus. Some divine by the thunder and make them wise of all the year coming after the month that it thunders in. Pauper. That also is a great folly and open witchcraft. For it is a kindly thing in summer time to thunder in May, April, June, July, August, and September. But in other months that are in winter, it is not so kindly to thunder as then. For when great thunder in winter falls, it is against kind and a token of great offense to God and a token of vengeance coming, but if men amend them. And so is every thing, and especially weather, that falls against the common course of kind. But to divine by it in a special way as to what you shall fall, either good or bad, peas or war, honor or pestilence, it is unhelpful. For only God knows for certain what will come of such things. And God uses not the thunder as a horn to blow His counsel about the world. Duke. It is a common opinion among the gentlemen and others, that all the year follows the disposition of the twelve days in Christmas. So that the first month shall be such in weather as the first day of the twelve is, the second month as the second day is, and so forth, all following. Pauper. That opinion is false and open folly. For it is a kindly thing to have frost and snow all the twelve days. But it is not always the case that it rains and is wet weather all the twelve days. It is a kindly thing that the sun shows not three days or four together in Christmas, but it would be much against kind if the sun did not show him not three months or four together, namely in the summer time. And often it falls out otherwise. In all twenty-one days it rains not, but every day sun shines and fair weather follows, yet it does not signify that sunshine should be without rain the entire year after, for beasts and men would be in great peril. At the beginning of the world, the devil tempted Adam and Eve that they should know good and evil that was to come, if they would eat of the tree against God's commandment. So he led them into care, sorrow, and folly. And in the same manner these days he begets men, knowing well and woe that is to come, through such nice fantasies that he teaches them until he brings them into woe. And especially the English nation takes heed of its care and witchcraft, and to those who make them prophets and make them wise in such follies against the law of God. It is not lawful for them who can to make metal gold or silver, and to multiply gold and silver from twenty. pound to 1.1 pounds, and so forth.\nA pauper. If only one man could do it by nature, it would be beneficial and profitable to this land. But I know well that there is no man that can do it. For if they could, they would first multiply their own profit and make themselves rich. And commonly all those who use that craft, but if they have something else to take, are full poor and needy. But when they can or may beguile any man of his good, as they have often done, and run away with other men's goods, they beguile them with multiplication but play with subtraction and bring people into great poverty. Our king needed to charge the people with taxes and tallages if he had such counterfeiters and fraudsters in his realm who could make gold and silver and multiply it. But such counterfeiters and fraudsters destroyed much gold and silver in destruction of the realm and blinded many a wise man and beguile them. For the covetous and the false accord soon together. And since men have yielded and are not content with that, God suffers them to be beguiled, and so mocked for covetousness that they cannot cease until they are brought to nothing or to over great loss. And therefore this craft is condemned and forbidden as witchcraft by the law (26q._5 Ephesians). Dives. What sayest thou of those who will have no men of the church, and especially men of religion with them on hunting? For their belief is also that they should fare worse because of their company. \u00b6Pauper. I pray to God that evil may often befall them also when they take any man of religion or of the church to go or to ride with them on hunting. For such hunting with horn and hounds, and great noise, is forbidden to men of the church. Extra. li.iii.tit.vltimo. Ne clerici ca.i.et li.v. tit.xxiiij. De cl. venat. ca.i. et ii.et distinct. And Saint Austyn says that men of the holy church, who desire to see such hunting, will see our savior and be deeply sorry. Distinct 86. Vident. What do you say about those who, when they go hunting or pass by the way, if they encounter a man of the holy church or a friar, and they wish to leave him on their left hand in order to speed up, and the worse if they leave him on their right hand? 86. Pauper. I say that such are of false belief and witches. And unless they repent, God will take them from his right hand and put them with those who will be damned at the day of judgment, and send them into the pit of hell without end. I would that all such were served as one was lately. 86. Diues. How was he served? 86. Pauper. A proud knight riding from London met them with two friars walking on a dyke's bank in a footpath to avoid the foul way. The knight came upon them. Riding in great haste, crying out with great boast. On the left hand, a brother; on the left hand, a brother. The brothers prayed him fair to ride forth in his way and keep the horse way, as they kept the foot way. He would not, but at last he would have the brothers on the left hand and precede with his horse between the brothers and the ditch so near the ditch that the brothers showed both horse and man into a deep ditch. And there lay both horse and man till other people coming by the way drew him out. Rightly, without doubt, such fools endangered them and let such nice fantasies be. God at the day of doom shall put them on the left side into the pit of hell without end, and say to them in this way: \"For you put me on your side so scornfully, therefore I put you now on the right hand with them that shall be damned.\" And if they say, \"Lord, when did we put you on our left side scornfully or despisingly?\" He shall answer and say to them as he shall say to others. Quod one of mine have you wronged. You have wronged me. Therefore go now on the left side into the fire of hell, there to dwell with the devil and his angels without end. Gods. I desired now more to weep than to speak. For I thought until now that the English nation had worshipped God more than any other. But now I see clearly that it is not so. For much of my nation is entangled and blended with such fanaticisms more than I can tell. And so they forfeit highly against the first commandment that ought most to be obeyed. For it teaches us how we should worship our God above all things. And there is neither bishop, prelate, curate, nor preacher who will speak against the vices and errors that are so high against God's worship. And so by the deceit and cunning of men of the holy church, vice is taken for virtue, and error for truth, the devil is worshipped. God is despised. Nevertheless, as men say, God is not so well served or worshiped in holy church nor so fair churches nor good array nor fair service in holy church as they say is in no other lands but this land. Pauper. As St. Gregory says in his Omelye, God takes more heed to a man's heart than to his gift, and more to his devotion than to his death. He takes no great heed, he says, how much a man or woman gives or offers in holy church, but he takes heed of how much devotion and what heart he gives and offers. A poor man or woman has some time more thanks for the gift of a halfpenny than some rich man has for the gift of 20 shillings. If the making of churches and ornaments and the service in this land were done principally for devotion and for the worship of God, I trow this land passed all other lands in worshiping God and holy church. But I fear that men do it more\nfor pomp and pride of this world\nto have a name and worship thereby\nin the country, or for envy that one\ntown has against another, not\nfor devotion, but for the worship and\nname that they see them have by\narray and ornamentation in holy church,\nor else by sly craft of men of the church.\n\nDiues. What foolishness haste thou that men do it not\nfor devotion.\n\nPauper. For the people nowadays are full undevout to\nGod and to holy church, and they love\nbut little men of holy church, and they are loath\nfor coming in holy church when they are bound to,\nand loath to hear God's service. Late they come and soon\nthey go away. If they be there a little while, they think it long.\nThey have rather to go to the tavern\nthan to holy church. Rather to hear a song of Robin Hood,\nor some ribaldry,\nthan for to hear mass or matins,\nor any other of God's service\nor any word of God. And since The people have little devotion to God and the church. I cannot see that they spend much in the church for the sake of God or out of love for Him. They despise God day and night with their evil and wicked living and ways.\n\nDives. I think it would be better to give the money to the poor people / to the blind and to the lame / whose souls God bought so dearly / than to spend it on solemnity and pride and making of high churches / in rich vestments / in curious windows / in great bells, for God is not helped by that, and the poor might be helped by it much.\n\nPauper. If it is done for pride, and not with good measure, they lose much reward. If they do it out of devotion with discretion, it is commendable. For every man, poor and rich, according to his ability is bound to worship God's house, so that God, Lord of all, may be honestly and worshipfully served.\n\nAnd therefore God commanded in the old law that His people should make Him a full costly tabernacle at His own expense. And he commanded Solomon to build him a full costly temple. Yet, there were many poor men at that time among God's people, both blind and lame. Moses, Dauid, Solomon, Iosyas, Esdras, Iudas Maccabeus, and many other biblical figures are praised highly by God for making and worshipping and maintaining God's house and His service. And as we find in the Gospels, there was a poor widow who offered to repairing of God's temple two mites, which were worth a penny. And she was praised by Christ for her offering, surpassing all others who offered much more. Exodus 30:11-16. God commanded that in the numbering of the people, every man should pay to His tabernacle half a shekel, which was five pennies. The rich should give no more, and the poor no less, as a sign that the rich and poor should both be eager to worship and maintain God's house and God's service. God commanded both the rich and the poor. pay a like / in a token that the poor man should hold himself as much bound to God as the rich, and the good as the wicked. The good is bound to God for He keeps him out of sin. The wicked is bound to God for He keeps him from perishing not for his sin. Also God bade both rich and poor pay much to His tabernacle / in a token that they are both bought with one price of Christ's precious blood & that they should both hold themselves bound / & that they have alike need of suffrages & help of the holy church. Also God bade them both give alike / in a token that He accepts their gifts alike, if their deacon is alike in their giving, that the rich man should not be proud of his great gift and riches / nor the poor fall into despair for his small gift and poverty. Nevertheless, he who can do most is bound to help God's house as it needs, and it is therefore necessary to array God's house well, maintain, and increase. goddes service. And it is necessary to help the poor folk in their great need, and sometimes more mindful than others. Therefore, my friends, you must take heed to the time and other circumstances. For in times of wealth, peace, and plenty, when the poor have enough or can be helped lightly, primarily men should labor to worship God's house and increase and maintain God's service. But in times of woe, war, and hunger, and other tribulations, primarily men should labor to help their Christian brethren and take heed that no man or woman perishes for default, but by all means help the needy both by giving and lending. In token of this we read II Kings V, VII, and I Paralipomenon XXII, that God would not suffer King David to build his temple, notwithstanding, but He would willingly have built it and brought and ordered much thereunto. For in his time the land was in great tribulation by war within and without, hungers and mournings/by displacement\nand debated among themselves. But he said to David, my son Solomon should build a temple for me. For I will reign in peace and rest, in so much that I shall be called a king peaceful, for in his days I will give peace and rest in the land of Israel. And David, when he was in peace and rest and had defeated his enemies, began to prepare for God's Temple and wanted to make it. God could have favored him greatly for his good will, but he would not allow him to do so, for he was not in as good rest as he had intended. For after that began a great war against him. As we find in 2 Samuel 5:17-20 and 7:2-17\nAnd God said to him, \"You shall not build a house for me, for you have shed much blood and you are a man of shedding blood before me. That is to say, I have appointed you to fight against my enemies and to kill them, and I have given you rest from all your enemies. And I will make your son after you a peace-giver to all my people Israel.\" I am an house in peace and rest there. I shall place him in by your fighting and doing. But it fares nowadays by much people as it did by Judas the traitor. We find in the gospel John 12 that Mary Magdalene anointed the blessed feet of our Lord Jesus with a precious ointment, not for any great need that Christ had of it, but for the great love and devotion she had to him. Judas was sorrowful thereof and grumbled, saying, \"Why is this ointment thus wasted?\" It might have been sold for three hundred pence and given to the poor people. But as St. John says in the same place, Judas did not speak these words for the love he had for the poor people, but because he was a thief and robbed Christ and his disciples of money that was given to them. And therefore he wanted the ointment to be sold for three hundred pence and given to Christ, who loved well the poor people, that he might have taken or distributed the money as he pleased, for he bore the purse. And for that reason he lacked three hundred pence, therefore he should cry out for three hundred pence, which was thirty plates and pieces of silver. For each one of these thirty was worth one small penny. In the same manner, some people grumble for devotions and unnecessary cost that men do in holy church, and say, as Judas said, that it would be better to give it to poor people. But many of these give very little to the poor people or to holy church either. By hypocrisy and simony of alms-giving, they withdrew men's devotion from God and holy church, and from poor people as well. And so they rob holy church and the poor people. For they did little themselves and let others do. And if they do alms to the poor blind and lame, they do it to have a name and to exclude or put behind great alms that they are bound to, such as the worship of holy church, and in case good works. Men in the church and those who travel holyly in God's service,\nand study God's law night and day, and preach it to the people in deed and word,\nand have need of bodily alms, of which Christ says in the gospel, \"Blessed are those who do such works, and you who travel in this way.\" Matthew 5:9. Such men and travelers are worthy of their reward. And St. Paul says that Christ has ordained those who teach the gospel and God's law,\nto live by the gospel and by their preaching, not like beggars passing by the way,\nbut honestly and worshipfully, as St. Austin says, \"Producing animals for sacrifice.\" And therefore, those who reprove necessary things, such as making churches, vestments, and books, and making beautiful things,\nthey who grumble against the holy service of God in the church, are fools,\nand in Judas' case. For they maintain worldly worship and neglect God's worship. Nevertheless, they waste the cost of all these things and other expenses done in the church for pride and vain glory. Or of envy one party against another, or for the desire of the ministers, in the secular or religious church, is greatly to be reproved.\n\nDues. God bids in the Gospel of Matthew 6:6 that when a man or woman should pray, they should go into their chamber and shut the door to them, and so pray to the Father in heaven. Pauper. In those words Christ teaches us not only where we should pray, but also how we should pray. For the chamber that we should enter into to pray is our heart, for in our prayers we should gather our inward thoughts and our intellect together in our heart, and set our heart only in God and attend to our prayers. The door that we should shut is our five senses outward, for then we should keep well our sight, our hearing, our feeling, our taste, and our smell, that no distraction enters into our heart through any of our five senses. And he also commanded in the same place, as men in their prayers should flee hypocrisy and vanity. glory and fleeing from it is full suitable for man or woman when they cannot go to the church to enter their chamber or oratory to say their prayers and devotions there. But if they despise God's house and leave God's service for such reasons, they greatly sin and lessen the merit of their precious prayers. And therefore, the law commands that those who have private oratories or chapels by leave of the bishop for hearing mass and service, in great feasts such as Easter, Christmas, Epiphany, Ascension, Pentecost, and St. John the Baptist, and other such days, should go to church instead, and no priest should sing in such oratories or chapels without special leave of the bishop, and if he did, he should be put from his mass. Deconsecration. Distinct. I. If anyone has private prayers and open ones, they are good if they are done in due manner and in due place and in due time. Prayers are good in chambers and in oratories. but it is better in church with the community / when the time is for common prayer / and when men may well attend thereto with fervent charity.\nSingular prayer of one person is good in a chamber and in an oratory / but better in a church with even charity.\nBut common prayers of a community in church are better than a singular prayer / if every part of that community be in charity. For Christ says in the gospel / that if two or three are gathered together in his name, that is charity, / there is he in the midst of them, / that is to say, in their hearts, / to help them in their prayer. And if any of you said he consented to gather together in charity in his prayer, whatsoever they ask it shall be done to them. Matthew 18:19-20. And therefore says Saint Ambrose, super illud, ad Ro. xvi. Adiuuetis me in vestibus vestris. That when many small ones are gathered together they are great. And it is not possible that the prayers of many people in charity should not speed. And therefore says the prophet Joel ii. Hallow ye God in your hearts: and like as he hath called you in one, so be you all one in him. \"You are called to fast and gather the people together. And when you are gathered, make yourselves holy and clean of sin, take the old folk with you, and gather together the young children, all to prayer. For just as the voice of a multitude is mightier and can be heard further than the voice of one person alone, so is the voice and prayer of a multitude sooner heard and gets grace more quickly. Therefore the prophet says, \"Praise the Lord, O peoples, and bless God, O multitudes.\" And Saint Paul says to Ctesiphon, \"Let us all give ourselves to prayer and thanksgiving in all things, when we pray together.\" [Diues.] Many people lie sick in their beds and many in prison, and many in the sea and in many other necessary occupations, and cannot come to the church. And men dwell in many diverse lands, many thousands of miles apart, howbeit.\" should they pray and praise God together. Paupers. All if they may not come together all in one place or in one church, yet they must come together in charity, that the multitude of Christian people may be of one heart and one love and one faith. Dives. We make many generous gatherings together many general processions and prayers in common to pray for peace, and yet have we no peace, but every year more war than other, and every year spoke worse than other. Pauper. If men came together and made their prayers in lowliness, cleanness, and charity, God will hear them. For He says, if two or three consent together in charity, what they ask in the worship of God and to the help of their souls, it shall be done to them by My Father. But our prayers and processions are against charity made with great pride. For though if men go in procession for peace, and sing and say with their mouths, \"Da pace,\" Lord give us peace, yet with their hearts they pray against peace. For they would have no peace, nor desire it. The people always prefer war to peace and shedding Christian men's blood. Despite having the worst situation on every side, they believe it is better to have war than peace. They would rather hear of war than peace and cannot live without it. When God sends them worthy peace on every side, they despise it and kill those who make peace because they labored to make peace. The people would rather pay great taxes for shedding human blood than pay small taxes for having peas. Since they love no peas and desire no peas, they will have none, even if God gives them peas without doubt. For no man prays for a thing that he will not have. Therefore, in their prayers and processions, they scorn God and provoke Him to vengeance more than to mercy. They do not make their prayers with humility but with great pride, for they will not. They are known only to the crafty. They hold themselves so strong and so foolish that, as they think, they have no need of any help. And therefore, though God hears us not in our prayers or helps us not, it is no wonder. For with our mouth we ask peace, but with our heart we ask war, and with our mouth we say \"Kyrie eleison.\" Lord, have mercy on us; but with our heart we pray him for help to sleep our even Christian who would willingly live in peace. And so our prayer is all out of charity, and our living is full sinfully and contrary to the pleasure of God.\n\nIt is a common proverb,\nA short prayer reaches heaven.\nOratio brevis penetrat celum.\nAnd therefore Christ says in the gospel, Matthew 6:7,\n\"When you pray, say not much.\"\n\nA common proverb of truants is that they soon grow weary of their prayers and have more haste to the tavern than to the holy church, and have more liking in the world than in God. Nevertheless, If it is well understood, the proverb is true, good, and holy. For every thing is called short when the ends are beneficial together. And the farther that the ends of any thing are from each other, the longer is the thing. And so it is with prayers. For one end of our prayer is our heart, and that other end is God. Therefore, says Saint Augustine, prayer is a stretching up of a man's heart to God. And in this manner, the nearer a man's heart is to God in his prayer through love, humility, devotion, and right intention, the shorter is his prayer, and this kind of prayer pleases heaven. For, as holy write says, the prayer of him that humbles himself in his prayer pleases the heavens or the clouds. For the more that a man humbles himself in his prayer, the nearer he is to God, for God in His mercy draws near to him. And therefore Christ says, he that humbles himself in his prayer shall be exalted to God. And therefore says Saint James, God withdraws the proud. And he grants his grace to the lowly and meek. A man speaks never so much, as long as his heart is near to God through love and humility, and with good intention and devotion, so long is his prayer, but it is fitting and mindful to speak in his prayer in this manner. But when his speech begins to leave him his devotion, it is good to cease from his vocal prayer in his own free will. But if he is bound to it by a vow or confession, or by order, or by office, then he must say his prayers that he is bound to and do his duty. He must say it distinctly, not hastily or slowly. For if he says it too hastily, he may easily overlook it, and if he says it too slowly, he may fall into great distraction and lose much time, and neglect many good deeds that he might otherwise do, and bring himself into lessening of prayer and devotion for himself and for the glory of God. people who wished to pray and perform their office.\nDius. Why did Crystal disapprove of much speaking in prayer, Papal?\nCrystal did not absolutely forbid much speaking in prayer, but he instructed that people should not speak much in their prayers as they did then. For they believed that God would not hear them unless they spoke much. Also, he instructed us not to speak much in our prayers as the hypocrites did, for the sake of being considered holy and obtaining men's goodwill. For, as Christ says in the Gospel of Luke 21:3, \"There will be some who will pray prolonged prayers. These they will hear more in respect to their length, and they will be rewarded more.\" According to the gloss, they pray longer than others to be considered more religious and holier, and therefore their prayers lead them into sin so much that they cannot effectively pray for themselves or others. For such prayers, Christ says in the same place, Mark 7, \"This people honors me with their lips, but their hearts are far from me.\" Their hearts are far from me. For God is in heaven, and their hearts and thoughts are all in the earth. It is a common proverb that he who speaks unwisely and vainly, or in an evil manner, speaks too much. And therefore, as long as a man or woman prays wisely, devoutly, and with good intention, they speak not too much. But if they pray unwisely with pride and evil intention, they speak too much, though they speak never so little. And therefore, the Pharisee spoke too much in his prayer, for he spoke all with pride. And Peter spoke too much; for he spoke unwisely, and therefore Christ reproved them both. Also, they speak too much in their prayers who set their heart and faith more in sowing and saying the words than they do to God or in the things that they pray for, and say again and often, thinking that God heard them not but by such externalizations until they are weary, and so leave many devotions that they should say. And therefore, the wise man says: Say no word again in thy prayer, Ecclesiastes. Such doubt is hindering devotion, for man's heart being towards God, He hears prayers long before they speak it with their mouth. Therefore, God being over all present, why pray we more in holy church than in other places? Pauper. Because He is over all, therefore in every place He ought to be worshiped. But since we may not worship Him in due manner in every place, therefore is holy church ordained that men should fulfill there what they leave in other places. And therefore, in every law, God has ordained certain places of prayers where He would be worshiped, passing other places, and that for many causes. Firstly, for common prayer and praising is more pleasant as I said first. Also, to flee errors and idolatry. For if each man or woman drew himself always alone in his prayers, the devil would discern it. by Illusions and Iapes, as those who commonly flee company and love well to be much solitary, also for excluding sloth in God's service, that man and woman should fall in. For they were bound to come together in some certain place for to worship her god and to hear God's law; they would else go playing and worship God in no place but seldom. And they would excuse themselves if they did amiss. Also, the holy church is ordained for common prayers and God's service, that each man and woman may bear witness of other at the day of doom against the devil; that he did it in that as a Christian man ought to do and served his god. For as St. Paul says, we must all have witnesses of our faith by deeds and tokens outward.\n\nDivines. Whereto should we pray to God for anything, for he is not changeable, & he may not give us anything but he knew it well before the beginning of the world. Pauper. We do not pray for to change his eternal decrees. orderance / but for to get to us by prayer that he has ordained without end to grant it to us by prayers. For since he is our lord / & we may not do or have anything without him, therefore he wills that we pray to him as to our lord / & in our prayers know him as our lord. And he will not grant us many things that we need but we pray him therefore. \u00b6Diues. Why pray we to God with our mouths since he knows all our thoughts / all our desires / all our will & all that we need? \u00b6Pauper. For, as I said first, God wills that we know him as our lord / & know our need, that we may not be able to do or have anything without him, which knowing must be done with the mouth. For St. Paul says, \"If a man or woman will be saved, he must have right belief inwardly & outwardly express it with his mouth.\" Ro. x. Corde emendare credit prayeth to pray by mouth. And that for many reasons. First, to excite his heart to greater devotion by outward tokens. And therefore, as long as a man lives. A woman is stirred to devotion by speech or vocal prayer, by kneeling, bowing, fasting, or any other reasonable observance, for it is well done to use it in her prayer. But if she is distracted by it and falls therefrom, it is better to leave it for a time than to use it. We find, first in Regulus 2.2, that Anna spoke in her heart to God with bitter tears, yet no man heard her voice. Also, men pray with the voice of the mouth in yielding of debt. For man is bound to serve God with all his might and virtue that He has given him, with heart word and work, with all his might and all his wit. And therefore, the holy church sings and says, \"O tongue, the sense of the mind is expressed through it.\" Mouth, tongue, wit and might make knowledge and prayer to God. And in this manner, beseeching is part of satisfaction for sin. Also, men pray with the voice of the mouth for great devotion that is inward in the heart, which breaks out by speech of the mouth. \"sayth Christ in the gospel. Luke 6:45. From the abundance of the heart the mouth speaks. The mouth speaks of such things which are in the heart. And therefore the prophet says, \"My heart is glad and my tongue rejoices.\" My heart is merry and glad within, and soon my tongue made joy outward. Men pray with voices in speech to the more confusion of the devil, for he cannot know men's devotion inward but by outward tokens. And the more devotion and love that he sees men have to God, the more it is his confusion and pain. And therefore he is so busy nowadays to tempt men in holy church to pride, covetousness, sloth, gluttony, and lechery, for to let holy prayers in holy church, which is to him true confusion and sorrow. And therefore says the prophet of him when he hears holy prayers and sees men devout, \"The sinner will see and be angry.\" His teeth shall rot and come to naught. Deus. In the beginning.\" In the time of the holy church and of the apostles, there was no such service and solemnity in the holy church as there is now. Pauper. There were few Christian men then, and they could not or dared not make such solemnity due to the tyranny of the pagan people. Their will was good, but they could only do as they could. They worshipped God and increased God's service. And therefore, we read in the life of St. Clement that, through his preaching and teaching, within one year, seventy churches were made in a little district of Cologne. Notwithstanding, there were two thousand poor Christian men outlawed and condemned to hard labor, and they could have been relieved well enough with that, though the churches costed. In his youth and in his beginning, holy church was as St. Jerome says in the prologue of the super acts of the apostles. Now, holy church has grown, and the faith has sprung up and spread and stabilized in peace from tyrannies. And therefore, now we must worship our God with all our might and our understanding, for we have no excuse as they had. And to avoid idleness of priests, our fathers before this time ordered the prayers in holy church to be said according to a certain form, after the custom of diverse countries, keeping their hour after the hours of the day: matins at morrow and mass afterward, and evening prayer against evening. I think it better to say God's service in holy church without note than with note and hacking of the syllables and words of our prayers. For who should tell the king of England a tale or make his prayer to him and make so many notes and hacking in his tale? He would have little thanks. The king of heaven is above the king of England, and in other ways we must worship him more than him. For we must worship him with all our might, and all our heart, and all our wit, as he is maker and lord of all things, and so we may not worship the king of England. It needs now to speak to. The king of England and to every earnestly, for they know not the mind or will of the heart, but God knows it long before we speak it with our mouth. Therefore, when we sing in our prayers with purity of life and devotion of heart, we please God in as much as we worship Him with our power of voice and tongue. For every note sung to God in the church or in other convenient places for devotion in ourselves and to engender devotion in others is a prayer to God. And therefore David says, \"Sing joyfully and make a joyful noise to God, exult and psalm. Serve the Lord with gladness. Enter His presence with joy and singing. For many reasons, my friends, singing and melody were ordained in holy church. First, for the greater worship of God. Also, for the greater excitement of devotion to the people.\" Also to put away heaviness and unholiness, as Saint Bernarde says. For many men have a greater liking to serve God in gladness than in heaviness. And therefore God's service should be said or sung joyfully, distinctly, and devoutly with gladness of heart. For if the service is said or sung so heavenly and devoutly and drawn out that it bores both the singer or speaker and the hearer, and brings people into heaviness or distraction, it is ill-said or sung. For that manner of singing is a letting go of much goodness and a cause of idleness and folly, for it makes men withdraw themselves from God's house and from God's service, and so they lack grace. De consolationes. Dist. V. Non mediocritas. We sing in holy church to confirm us to saints in heaven who praise God and serve Him always with high voice and sweet singing, as we find in the Apocalypse and many other places in holy writ. And therefore David says, \"Sing to the Lord a new song. Praise His name in the congregation of the saints.\" Sing ye a new song. Praise His name in the assembly of the holy ones. \"Sing to our Lord, for such is his prayer in the holy church of all saints. Therefore sing in the holy church is good when it is sung devoutly in cleanness of life, roundly not letting the devout prayers of the people, as does this curious knacking song of the vicious minstrels in the church, and especially in great and rich churches. For it is often seen that the singers in such places, and others also, are too proud, gluttonous, and lecherous. And the melody of such men is no pleasure to God, but it harms them themselves and many others.\n\nWhy then are there no longer martyrs as there used to be?\nPauper: We have now too many martyrs in this land.\nDiues: How so?\nPauper: For the more martyrs there are, the more murder and manslaughter, and the more shedding of innocent blood, the more vengeance will fall.\nDiues: Much bloodshed is happening nowadays, but I cannot say that all of them should be martyrs.\nAll that are slain for the truth\" Patiently in charity be martyrs,\nin as much as they witnessed the truth\nand stood with it unto their death\nFor martyr in Latin is a witness in\nEnglish. It is no worship to any lords or nations\nto have many martyrs of their own slaughtering.\nBut it is an endless shame.\nAnd therefore the Jews who slew Christ and his disciples, &\nthe prophets and madmen held with them in their truth.\nBut it is shame and dishonor to them who put them to death unrightfully.\nAnd since the multitude of scoundrels is so great,\nand falsehood is so mighty that truth is overset and brought down,\nand true people so martyred,\nwe should weep and not be glad\nthat we have so many martyrs,\nand night and day cry mercy\nto let the wretched go.\nIf heathen people or other nations had made our martyrs,\nthen we might rejoice in our martyrs,\nbut since we have slain them ourselves,\nwe ought to be ashamed.\nDues. Since they are martyrs,\nwhy does God no miracle\nnow for them as he did? for saints & other holy people in the beginning of the holy church. If a lord has but a few servants who are true, he will praise them and magnify them and do them honor, both to keep them in his service and also to draw others to his service by their example. The master in the school does the same to the children who learn well. And when the mother has but one child, she cherishes him more and keeps him more godly and dearly. In the same way, Christ in the beginning of the holy church had but few good disciples or true servants, and therefore he worshipped and magnified them with great miracles to comfort them in the faith and to draw others to the faith. For if God had not shown them great miracles and many, those in the faith would have forsaken the faith and few would have come to the faith. And it fares by the holy church and by the faith as it does by a tree, when a tree is newly set, men water it and set stakes and poles about to strengthen it. it is against the wind's blasts and for storms, it should either break it or bend it and bring it down. But when it is well rotted and commonly grown, men cease watering and take away the stakes and poles. Right so, when holy church and Christianity were beginning, Christ watered holy church with great gifts of grace and endowed it with great wonders and miracles which he showed at that time against the hard storms of persecution that were then against the faith of holy church. But now holy church is sprung up and spread and the faith is established in men's hearts, and therefore such miracles cease. And if any such miracles fall in any land among any Christian people, it is a token that some of them are not steadfast in the faith, and that God is not well appeased with the people. For St. Paul says that tokens and miracles are not given to a people of true belief but to a people of false belief. The more miracles men see, the less they are worth. their faith, as St. Gregory states in his Omelies. And so, a multitude of martyrs and miracles did not prove the goodness of the people there but rather revealed the malice of the people. When God wished to destroy the kingdoms of Israel and Judah for idolatry and other sins that nearly all the people had fallen into, he sent his famous prophets, such as Elijah, Elisha, Isaiah, Jeremiah, Daniel, and Ezekiel, who taught the people God's law and warned them of impending misfortune. But they would not amend their ways. And they conferred their prophecy with many great miracles, yet the people were worse than ever before. At last, Christ came to preach and teach them and did many wonders and healed all manner of sicknesses, and he sent his apostles also among them, who died many wonderful miracles. And yet the people were then worse than ever before. They slew not only the prophets and the apostles and Christ. Disciples / but they slew Christ himself,\nGod's son of heaven and Lord of all things,\nwho had done them so much worship and performed so many wonderful cures among them.\n\nDives. I believe that if men\nwere now as holy as men were then,\nthey would do miracles now as well as they did then.\nPauper. Though they were as holy or holier,\nthey would not do such miracles;\nfor they are not now as needful as they were at that time,\nnor is it profitable to the people as I say now.\nAnd I hope that those who do no miracles are as holy as many of them who did.\nFor doing miracles does not stand in the holiness of him who does the miracle,\nbut it stands in the calling and in the truth of God's name for the profit of others,\nand often for the damnation of him who so calls God's name and does the miracle.\nAs the gloss says, \"Super illud Matthaei.vij. Do none in your two prophecies.\"\n\nDives. It seems that shrews and wicked livings may do miracles.\nPauper. Cryst says so himself, Matthew 25. For as we read there, at the day of judgment many who will be damned will say to Christ, \"O Lord, we prophesied in your name and cast out demons and did many signs and wonders in your name.\" But he will say to them again, \"Depart from me, you workers of lawlessness. I do not know you, I am not your master.\" And as St. John Chrysostom says in his tractate, \"No one is led unless he leads himself.\" Judas the betrayer had the power to do God's works and did many great miracles, yet he is damned. Doing miracles is not a sure token of goodness, neither of the doer nor of the people there, but only charity and good living are sure tokens of goodness. Therefore Christ taught us to know the good prophets from the wicked, not by their miracles or by their prophecy, but by their good works and charity. Thus he says, \"You shall know that you are my disciples if you have charity among yourselves, not by my miracles or by my prophecy. For I know that you are my disciples if you have charity among yourselves.\" Therefore, the works of Iudas. \"And Caiaphas and Balaam, wretched cursed prophets, truly predicted miracles. Saint John the Baptist, who was so holy, never performed such miracles in his life. Therefore, Christ commanded that we should take heed of men's deeds and know them by their fruit. Diues, hypocrites, and heretics do many good deeds and yet are shrews. Such people have two kinds of deeds: done privately and another in public. Their public deeds are not theirs, but they are cloakings of sheep beneath which they hide themselves or cover themselves as wolves to deceive good sheep. And therefore, Christ bids in the gospel that we should beware of false prophets; they come to us in clothing of sheep, but they are inward wolves of ravage. If their deeds are wicked, it is their own clothing whereby they may be known, but their secret works and their secret teaching are their own fruit which commonly are full of wickedness. And so by that which they do and teach privately, I may best know what they are.\" They have been. Duis. I may as well have sent to your speech, for so many wonders have fallen in this land within a few years, in some mon and stars, in land and water, in the air, we read in no book that ever fell so many in such little time, & as men say, wicked livvers do many miracles & prophecies, & yet we lack grace on every side, & the harsh vengeance of god is upon us night and day, showing that we have gravely offended our god.\n\nPauper. As the gloss says, II. to Thessalonians II. In signs and lying wonders. For since the people are out of charity and will not know the truth, but trust in lies and falsehood, therefore God suffers false shrews to do wonders and miracles to deceive the people and keep them in their error. I have said as I think, and say thou what thou wilt.\n\nDius. What sayest thou of those who will have no solemnity in their burial but are put in the earth at once, and that? that should be spent on the burial of them. They bidded that it should be given to the poor folk as alms - blind and lame. commonly, in such precious burials, there are small dole and but little alms given. And in solemn burials, there are great dole and much alms given - for many poor people come than to sicken them with their alms. But when it is done so privately, few men know of it, and few poor people come to ask alms - for they do not know when, where, or to whom they should ask it. And therefore, I truly believe that some false executors who wished to keep the goods all for themselves first began this error and folly. diues. And yet men hold it a great perfection nowadays. pauper. Though men bury their friends privately or openly, it is no harm to the deed nor to living. But if the worship of God is withdrawn, and the alms of the poor needy folk, and the holy prayers and suffrages of holy church, which are - Ordered for prayer and performance for the deceased people and the quick who have great need of it. But it is a great folly and also a great sin to forsake solemn burials, which are primarily for the worship of God and for the profit of the dead people, spending their goods on the necessary relief of the holy church, and for the profit of the poor, powerless people who cannot help themselves. This is a custom of false executors who wish to enrich themselves with the deceased people's goods and not distribute it to the poor people according to their will, as all false executors now do by custom. And so those who forsake worshipful burials, as I have recounted before, they let go of the prayers, the worship, and the sacrifices and offerings that should be done to God. They also greatly despise holy church, to such an extent that they forsake the prayers and suffrages of the holy ministers of holy church. Additionally, they greatly offend against all. The souls in purgatory, who should be released by masses being sung, are those ordered in the burial of the dead for the help of all Christian souls. These souls please the devil, who is extremely busy night and day, preventing God's office, God's worship, and holy prayers. Furthermore, they greatly offend mankind and God, who took mankind from a woman. In as much as they subject their bodies to such contempt and dishonor or take it from the due worship, the body of a good man or good woman, knitted to that precious soul that Christ bought so dearly with His precious blood, with which soul it shall arise again at the day of judgment and live in bliss without end, brighter than the sun, is of full great dignity. However, if it is here in great misfortune for a time for Adam's sin, mankind's body is of full great dignity because God took our body alone and became man without a partner. And so, in our kind, God and man reign supreme above all creatures. Therefore, by nature and in honor of God, our kind should be revered, particularly in death, for there is no fear of pride. The wise man Ecclesiastes says, \"Do not prohibit grace and mercy for the dead. Withdraw not thy grace, thy mercy, the due service and worshipful ceremonies that pertain to the bodies, nor the suffrages and prayers that pertain to the souls, as the gloss says. And in another place he says, 'Weep for the dead man with bitter tears and great sorrow; and after his death, heal his body; despise not his burial. By the law of nature, by the law written, by the law of grace, and every time, worshipful sepulture according to human power is due to the body of man and woman.' \" In the law of kind, we have examples of Abraham, Isaac, Jacob, and their wives, who had costly burials. As we read in holy write, Genesis 6. And in the law written, we have examples of Samuel, David, Solomon, Jehoshaphat, Ezekiel, Josiah, Tobit, and the Macabeans, whose burials were costly and worshipful. In the law of grace, that is in the new law, we have the example of our Lord Jesus Christ, who, despite suffering a spiteful death for mankind, yet desired and had a worshipful and costly sepulture and burial. As we find in the gospel, John 19. Whereby, as the gloss says, he gave men an example to keep worshipful burial according to the custom of the country. And therefore he commended Mary Magdalene that she came before his death to anoint his body so precisely and so costly in the sepulcher. And many saints were buried worshipfully by the doings of angels, as St. Clement, St. Catherine, St. Agatha, and others. And Saint Pol, the first hermit, was buried respectfully and miraculously by the working of lions and wild beasts, signifying that man's body and woman's ought to have respectful sepulture, for since angels and wild beasts did such worship to man's body after his death, the more humane should worship man's body after his death and do worship to his own kind. And so men should relieve the poor and specifically in their distress by alms-giving. But they should not for that reason do any wrong to their even Christian neighbors to make them rich or do much alms-giving at their ending. For as the law says, no man should be made rich with another's wrong or harm. Locupletari [should not] wrong or harm another. Extra de regulis iuris lib. VI. Deiues. What do you say about those who hold markets and fairs in holy church and in sanctuary? Pauper. Both the buyer and the seller and the men of the holy church. Church that maintained them or sustained them when they could, was accursed. For we find not that Christ ever punished such a sin while he was on earth, as he did when buying and selling took place in God's house, as we find in Matthew 11:17. On one occasion, he entered the temple of Jerusalem, and there he found men buying and selling oxen and sheep, and doves to be offered in the temple, and money changers also to be offered in the temple. He was greatly offended and made a scourge and drove them out of the temple, and said to them, \"My house shall be a house of prayer, but you have made it a den of robbers.\" He said this to them as Matthew and other evangelists relate, and he overturned their tables, and he overturned their seats, and he shed out their money. And as Mark says, he would not suffer any vessel that was not longing for merchandise. To the temple, I was to be born through it. And Christ would not allow things to be sold in the temple, which was only for the worship of God and help of the temple. Much more would he not allow things to be sold in the temple that belonged not to the temple but only to seculars.\n\nDues. Since God was so often offended by this, and for the convenience of those coming from far-off countries, what should he have done if he had found them buying and selling things of seculars? Or if he had found them in babbling, gluttony, drunkenness, lechery, in song and speech of ribaldry, as men do nowadays in holy church?\n\nDues. How might Christ, who was so poor a man, have cast out such a multitude of people? It is a wonder that they did not revolt against him.\n\nPauper. According to St. Augustine, he should have cast them into the pit of hell.\n\nDues. How might Christ, who was so poor a man, have cast out such a multitude of people? It is a wonder that they did not revolt against him.\n\nPauper. For, as the gloss says, there came such a light out of his mouth. His face was so godly large, he wished they all recoiled from its sight and fled. For the same reason, during his Passion when they came to seize him, he said, \"I am he you seek.\" Twice they retreated, and out of fear, they fell to the ground.\n\nDiues. Why did he say that they made his house a den of thieves?\n\nPauper. He who attempts to deceive any man or woman of his good, is a thief. In buying and selling, either of them is attempting to deceive others, and in that they are the thieves. And because they do it in God's house and cast in their hearts how privately and slyly they may deceive her, the very Christian, therefore they make God's house a den of thieves. And commonly in such fairs and markets where it is held, there are many thieves and cut-throats.\n\nDiues. And I fear that full often God's house is made a tavern of gluttons, and a brothel of lechers. For the merchants and chapmen keep there,... with them their wives and lovers both night and day. If any man comes there with his wife or his lover, the church and the churchyard are polluted. And if it could be proven, no priest should sing or say mass there, nor should a body be buried until it was reconsecrated again by the bishop. De con. di .i. Si motu. et c-significasti. And Io. in sua li.iiij. ti-. CC.xliij. Vtru liceat. Et durand{us} in snia sua li.ij. per .i. di .viij. q-xxxiij. Di-es.\n\nAnd what if the prelates and curates of the place take money from the merchants for the place they stand in by custom made before, is it only simony to sell the land of the sentry?\n\nPauper. It is a sin.\n\nMuch more to sell it or to let it to hire for merchandise. And therefore such merchandise in holy church is forbidden, not only by the gospel, but also by the common law.\n\nxvi.q-vij. Et hec diximus. For men of holy church by such simony and other unlawful practices. Taking of things that they have no right to, they have become strong thieves and make the chapmen the thieves in that, occupying the place in sentry against God's will, Lord of the place. And so they make God's house a dwelling and a den of thieves. \u00b6Dius. Indeed. For men of the holy church do so much despise God and the holy church, though they despise themselves; it is no wonder. \u00b6Pauper. That is true. For God says in holy write, Pr. 11:27. Whoever honors me I will honor, and they who despise me shall be in contempt. \u00b6Dius. I thank you with all my heart, for you once caused me to be no longer in sin, now I know well that it is a full grievous deadly sin. For the sins and errors that we have now spoken of are openly against the worship of the high majesty of God and against the first commandment that most ought to be observed. And your reasons are so great and your speech so open that Ignorance might not excuse me nor. Only one thing else besides reason exists. Yet the people, due to evil custom and the ignorance of the clergy and themselves, think they commit no sins. And so we all go in sin, blended with folly and lacking grace. Pauper. What doubt have you therein? Diues. In the second commandment, God bids that we should not take His name in vain. Whoever does so shall be guilty and shall not go unpunished. Pauper. In what three ways is God's name taken in vain? That is by cursing, by false speech, and by disrespectful behavior. First, by cursing: whoever is baptized renounces the devil and all his works and his lordship when his godfather and godmother answer for him by saying, \"Abrenuncio.\" I forsake him. And there he makes a covenant with him to be Christ's true servant without end. And there he takes the name of Christ upon him and comes to be called Christian. For all Christians are named after Christ, and he is our principal godfather. For the name of Christ comes from Christ, and so all Christians bear the name of Christ upon them. And therefore the prophet says, \"You have called upon my name, O Lord, and your name is called upon us. Do not forsake us, O Lord our God.\" Jeremiah 14. The Lord says, \"You are among us as a lord among his servants, and your holy name is called upon us, O Lord our God. Forsake us not, O Lord our God.\" But if it is so that we do not live according to the name we have taken from Christ, nor live as Christian men, as God's servants, but forsake him and turn again to the devil and live not as Christian folk, but as Jews. Sarasins, or Paynims, or Ellys,\nworse than we take God's name in vain,\nfor our name and our life accordeth not. And as Saint Paul says,\nwicked Christian people with their\nwicked deeds and wicked living\nforsake God. And therefore all wicked liviers, and namely hypocrites,\nwho bear the name of holiness and of Christ's servants,\nand with that they are the fiends servants,\nthey take God's name in vain, & do great disrespect to God's name.\nAnd therefore Christ says to such wicked Christian people,\nPer vos totam diem meum blasphemat in gentibus, Iesu.\nAnd to thee two, My name is despised by you every day among other nations.\nFor by the wicked living of Christian people, the name of Christ is ashamed.\nAnd therefore we say in our prayer, Sanctificet nomen tuum.\nHallowed and worshipped be thy name.\nThat is to say, grant us grace, nothing to do, nor will, nor to speak,\nwhereby thy name should be unworshipped or ashamed in us.\nAlso God's name is taken in vain. Vaine speaks much/and in many ways. First, by the empty use of God's name in tales, in Iapery, in scorn, for in such vanity God's name should not be invoked. \u00b6Dives. Tell some example. \u00b6Pauper. If one said to you in scorn when he is angry with thee, \"God make thee a good man.\" And some say of another in scorn, \"God has forsaken him,\" and Iapers and dice players commonly invoke God's name in vain in this manner, though they swear none other. And all such take God's name in idleness who teach errors or heresies against the faith and against God, or preach or teach the truth only for covetousness, or for envy, or for vain glory, and not for the health of man's soul, nor for the worship of God. And therefore the prophet says thus: Peccatori aute\u0304 dixit Deus. quare tu enarras iusticias meas. et assumis testamentum meum perosus. God says to the sinful man, \"Why do you recount my righteousnesses/and take my covenant in your mouth?\" my law by your mouth and so often name mine. For all those who teach well and speak well and will not do so afterward take God's name in vain. Also, God's name is taken in vain by cursing and swearing, as when men or women in wrath or in jest say to one another, \"God give the mockery,\" \"God give the evil grace,\" \"Evil death.\" It is also taken in vain at times by vows making, and this in various ways. First, if a man makes any vows to any creature. For making vows is a divine worship that ought to be done only to God and to no creature. And therefore the prophet says, \"Vow and pay to the Lord your God.\" Make your vows to our Lord God and yield them to him. Also, it is taken in vain when the people keep not their vows that are profitable, but break them recklessly or willfully, or by compulsion without need and without authority of their superiors, who have power to dispense them or to change their vows. Also, if men make unprofitable vows against charity. do only one thing against God's law. If you made a vow to kill a Christian or that you should never do good to poor men for reward, some poor man has agreed with you. Also, when men make vows unwisely and lightly without advice, and by common custom of speech, they are called Dues. And such vows are made in great numbers nowadays. For with many people they are spoken, they are no longer thought about, for they are so common in their mouth. Pauper. Therefore they sin gravely, taking God's name in vain. For there should be no vow made but for a thing of charity and with good advice. We find in holy write, Judicum undecimo. That there was a leader and a judge of God's people, whose name was Jephte. And when he should go to fight against God's enemies, the people of Ammon, he made a vow to God that if he gave him the victory of his enemies, when he came home again, whatever living thing he met first in his coming home, he would kill it. offere it up to God in sacrifice. After this, as God would he had the victory and came home with great worship. When his daughter heard these tidings, she was full glad and took timber in her hand and came in, great was her joy. But he was heavy, for he had no children but her, and he loved her well. Alas, daughter, alas said he, what hast thou done, why comest thou so soon against me. I have opened my mouth to God and have made a vow against the enemy for I must by my avowal slay her and offer her up in sacrifice to God. But the woman, his daughter, the clean maiden, was so glad of God's worship and her father's worship, and that God's enemies were slain, that she made little sorrow or none for her death. And said to her father, Since you have hastened to make such a vow, and God has fulfilled the victory of his enemies, fulfill your vow. But I pray one boon ere I die. Let me go with other maidens, my companions, and bewail my maidenhood among them. the hills and the mountains for two months. For it was that time reprieved to a woman to die without issue from her body. And Iepte granted her bone. After two months, she came again to her father Iepte, and meekly suffered the death for God's sake and for the love of her father. And thus, my friends let a woman's death which was a clean maiden betroth Christ's passion. For right as she took the death willingly for the salvation of God's people and the destruction of God's enemies, so Christ, a clean maiden, it never was defiled with sin, and never did amiss, he suffered willingly bitter death for the salvation of all mankind and the destruction of the devil's power. \u00b6Dives. Was not his voice leful? \u00b6Pauper. It was not leful. For by his vow, if he had first met with a cat or a hound coming against him, he should have made sacrifice to God thereof, which sacrifice should have been abominable to God, for neither was able to be offered in sacrifice. And for as much as he made his vow so unwisely, God in his mercy made an exception and accepted his death as a sacrifice. suffred hy\u0304 to falle in to that myschyef\nto slee an Innocent his owne dough\u2223ter\nayenst goddes lawe. For god sayth\nInnocente\u0304 et iustu\u0304 no\u0304 occides. Thou\nshalt not slee the Innocent ne ye right\nfull man ne woman. And so by his\nvowe so folysly made he dyde ful gre\u00a6te\ndedely synne / and forfeted full hy\u2223ghely\nayenst goddes lawe. And ther\u2223fore\nsayth the maystre of the storyes\nand Iosephus also that he was a foo\u00a6le\nin his vowe makynge and wycked\n& ouer cruelly done in the fulfyllyn\u2223ge.\nAnd therfore sayth the grete cler\u2223ke\nYsydor{us} in Synonimis li.ij. et .xxij.\nq\u0304 .iiij In malis {pro}missis rescinde fi\u2223dem.\nin turpi voto muta decretu\u0304. quod\nincaute nouisti ne facias. impia est\npromissio que scelere adimpletur.\nIn wycked byhestes cutte awaye the\nfayth / that is to saye / fulfyll no wyc\u2223ked\nbyhestes / kepe no fayth for to do\namys. For in shrewed byhestes it is\nbetter to be holden false than true / for\nwho so fulfylleth them is false to god\nIn the vowe sayth he that is foule &\nvnleful chau\u0304ge thy dome / & that that You have not wisely acknowledged that it is a wicked deed that is fulfilled and done with sin. Dives. I assent / I say I pray thee. Pauper also God's name is taken in vain by blasphemy and spiteful speech of God, as when men grumble against God's judgments in sickness, tribulations, and disease, and say that God is unrighteous and cruel or grudges against His mercy when they cannot have vengeance of their adversaries as they would have it, and say that God is too patient & too merciful. And those who have fallen into despair say that God will not forgive them their sin. And those who presume too much of God's mercy and will not amend themselves, for they say that God will forgive it them at the first word. Some also say that God sleeps when He helps them not as they would have it. All those who speak thus or say any other thing of God that is against His worship and His goodness, they take God's name in vain by blasphemy. Also, God's name is taken amiss. in vain by evil speech of others sweetening. For whoever will lightly swear for a thing of nothing or of no charge, or customarily or falsely, and wotes well that he swears false or disparagingly, or is deceivable, or swears by any creatures, or uses any nice or unlawful others, all these take God's name in vain. For no man or woman should swear but for a truth of charge, and when it needs for one to swear to witness a truth. And when a man shall swear, he shall swear by his God and by no creature. [Diues.] Much people is so brought in custom of swearing that neither can they speak three words together but they swear by God or by some creature or some great or nice other. [Pauper.] As I said before, wicked custom excuses not sin but it accuses and aggravates sin. And therefore it is to be feared that they who swear so customarily and so lightly, sin mortally if they swear truly or falsely. And therefore Solomon says, \"Do not make a vow rashly. He swears much.\" \"shall be fulfilled with sin and shrewdness/ and tribulation and disease shall not pass from him and his household For God says that he who takes his name in vain/ he shall not go unpunished. Such swearing and despising of God's name is so horrible a sin in God's sight/ that as Solomon says in the same book, the twenty-seventh chapter, When men heard such swearing/ the hair of their heads should rise for fear/ and they should stop their ears and not hear such irreverence and contempt of God's name.\n\nLoquela multa iurare horribiliter facit caput statuit. Et irreverentia illius obstruat aures.\n\nGods. People nowadays in three ways excuse themselves for swearing. Some say that they did so out of love, that they have to remember God often. Some say, why may not I swear, I swore the truth. Some say, but I swore where no man would believe me.\n\nPauper. These are no excuses but grave accusations & grumbling of sin. For as for the first point, it is false/ for such false swearers\" Love not them, for they keep not His commandment, and have Him scarcely in mind, and swear many horrible oaths in vain and shrewdly because of misuse, when they think not on God. Therefore that excuse is but an open scorn and a great blasphemy to God. For if your servant had done a thing that you had forbidden him, the more often he did it, the worse you would be paid. And if he scorned you and said that he did it for your love, to have you in mind, you would hold it a full great scorn and be more angry with him, namely if you were his liege lord and his king. Much more than God, who is Lord and King of all things, is angry with them that so swear against His commandment and excuse them so scornfully, saying that they do it to have God in mind. And therefore it is to be feared that they shall be put out of my mind among God's chosen people, for Christ complains of such people to His Father in heaven and says: \"Thus.\" \"You have quelled and persecuted such swearing. It seems here that such swearing is a great horrible sin and perilous. But what do you say about the second excuse? Pauper. We are bound neither to lie nor to speak anything but the truth. Nevertheless, we are not bound to speak all the truth nor ought we to swear for every truth that we speak. For, as Saint Thomas de Veritate Theology says, both he who denies the truth and he who swears with the truth without a great cause take God's name in vain. For he who denies the truth wittingly takes the name of sovereign truth, despises it, and he who swears without a great cause takes his name in idleness, for he swears without a good cause and when he does not need to, and so they take God's name in vain in little or nothing.\" Diues. In how many causes is it lawful to swear? Pauper. In seven cases, clerks and laymen.\" People may swear truly. First, to save man or woman from harm to their bodies, and from lying, when truth cannot be proven in another way. Also for confirmation of peace. Also to keep faith and truth among mankind. Also to keep obedience and ordinary subjection of the subjects to their sovereigns. Also for the saving of freedom of the holy church. Also for purgation and salvation of man's name and fame. Also for releasing from a curse. Furthermore, each other man must have three things which are truth, conscience, and righteousness. As the prophet Jeremiah says, \"For whoever shall swear, he must have truth in his heart, that he knows it is truth, for if he is not sincere but only thinks to be sincere, he shall not swear it is so, but that he thinks it is so as he says.\" Also, he must have with him judgment, that is a good and discreet assessment, lest he swear falsely and for necessity. He who swears to one will not only believe him in things of charge that are profitable to be believed, but he must have righteousness. The thing that he swears for and the manner of swearing must be right, honest, and lawful. Extra. Li. 2. de iure iurando. And if there be an oath.\n\nI would willingly avoid such oaths, but as I said first, men will not believe me unless I swear.  if it is a truth of charge that is right profitable to be believed, and men will not believe it for your simple word, then it is fitting for you to swear as I have said. But if it is a thing of no charge or unnecessary, swear you not. For if you use the oath commonly for a thing of nothing, you sin gravely and make others wane in their belief, and wise men will believe you less for your oaths. For commonly great swearers and false swearers are false. Why so? \n\nPauper. For in that they take God's name in vain, they are false. And they are false to God in their swearing. Then they are false to God in their swearing, or they give little tale to be false to man or woman in their swearing, or to beguile them with others. Therefore, if you want men to believe you or not, use you to speak truly and discreetly and flee from others. And so worship God's name and be true to God in deed and in selling, in speech and in living. And then men should believe you readily without any other. Do so and speak of that, and then men will believe you and not others/better than others with their greater oaths. And if you are varying and untrustworthy in your word and in your deed, men will neither believe you by your oath nor without oath. Therefore, some say that Christ forbade all manner of swearing, when He said in His gospel: \"But I say to you, do not swear at all.\" (Matthew 5:34) \"I say to you,\" I say, \"do not swear in any way.\" (Matthew 5:35) (Psalter): That is not the English of Christ's word. But this is the English. I say. \"you swore not in any manner, that is, for no reason or cause lightly or customarily. He also commanded that men should not swear by creatures as witnesses, neither by heaven for it is God's throne, nor by the earth for it is the store under his feet. Nor by Jerusalem for it is the city of the great king. Nor by your head, for you cannot make one of your hairs white or black. Let your word be yes, yes. Matthew V:35. Must we then say yes and yes again. Pauper. If you want to be true, you must say it with your heart, for your mouth and heart must agree together. For if you say yes with your mouth and no with your heart, you are false and contrary to Christ's teaching. Yet James says, \"Ante oia frees mei, do not swear by heaven or by the rich man's wealth, for it is evil. What is more than this in speech, it seems that if men swear by heaven, they do not honor the commandment of God.\"\" They say more than yes or no by others' swearing they do amend. Pauper. Crist said not that it was evil to say more than yes or no or to swear when it needed. But he said it was very evil that men swore and said more than yes or no, for it comes of untrustworthiness in him who will not trust his own crysten but he swore. Also it comes of falseness of the people, that few people may be believed without an oath or by an oath. Where do you find that God commanded men to swear, or that it is lawful for swearing? Pauper. In the gospel that you allege against me. Matthew. v. Where Christ says, \"Render your oaths to the Lord your God and to no other.\" That is, you shall swear by him and by none other. And therefore he says, Deuteronomy vi. \"You shall fear your Lord God and serve him alone and swear by his name.\" Diues. Why did Christ forbid men from swearing by creatures? Pauper. There are two manners of swearing. One is taking witness of a thing that a man swears. by/ It is not lawful for any creature to swear, for St. Paul says. The Hebrews swear by the one who is greater, that is, by him who is of greater credence and reverence than they are themselves. But only God is more worthy and in a higher order of kind, for he is both God and man. Therefore, he wills that we take no witness but him in swearing, for he is the sovereign truth. And such swearing is a divine worship that belongs only to God and to no creature. For God wills that when men have no necessary and profitable witness of truth, they take him as witness and swear by him as by sovereign truth and by no creature. For such swearing is a divine worship that belongs to God and to no creature. As the gloss says in Matthew 5:34, \"You shall not swear by your head,\" and as St. Augustine says in the same place, \"Whoever swears by any creature, he swears by it as if it were God.\" God who made that creature. Therefore Christ commanded men should swear by no creatures, for if they do lightly, they fall into both idolatry and perjury. First, in idolatry, for the worship that belongs only to God, they do it to creatures. Also, there is another manner of swearing by execration and imprecation, when a man or woman in their swearing prays openly or privately against him or anything that he loves or any other thing, except it be as he says. And some man swears by his head, some by their thigh, for as St. Augustine says, he who swears thus binds himself and lays his head and his thigh in pledge to God, and prays to God that He seize his head and his thigh and never release them unless it is as he says, or unless he does as he says or intends. Some swear by their soul, by their children, and by all the goods that they have, and bind themselves to lose their soul, their children, and all their goods, and bind their soul to God. the fire of hell has no end, but it is as they say. Some swear by their father and mother's souls and bind their father and mother's souls to the pains of hell without end, but it is as they say, or they do as they wish. Some in their swearing pray openly against themselves, as when they say, \"so help me God.\" There they forsake the help of God but it is as they say. Some say, \"Ellys the devil burn me; God give me Ellys, and such other.\" And in this swearing, men forsake the help of God and of our lady and of all the company of heaven at the day of judgment but it be so as they say. And over that, if they swear falsely they call God to witness of a thing that is false, and say that God, whose name is truth, bears them witness of a thing that is false. And so they lies on God and does him great reverence, for he was never an unfaithful witness, nor shall he be. For he is the supreme truth-bearer who does not deceive or can be deceived. And this the false swearers will feel on the day of judgment, but they shall amend.\n\nWhy do men place their hands on the book when they will swear before a judge?\n\nPauper. For that men should charge each other the more, for when he places his hand on the book, he forsakes all the faith of holy church and all the holy prayers written in the book, unless it is as he says. He also forsakes all the joys of heaven written in the book and binds himself to all the pains written in the book, unless it is as he says. In placing his hand on the book in his swearing, he forsakes all the good deeds that he ever did or shall do, unless it is truly that he swears. For in holy writing, by the hands are understood works. And that he swears so with his mouth and kisses the book, he forsakes all. A person who speaks holy prayers and good words, whether with his mouth now or in the future, but only if he speaks truthfully and swears truly. If he swears truly with his mouth, he makes it impossible to receive the holy sacrament of the altar, that is, he denies himself sovereign truth under the form of bread.\n\nDuke. What do you say about those who swear truthfully but in disguise or safely reveal their true meaning, which they do not understand?\n\nPauper. Such are forsworn. A man can be forsworn in two ways through swearing. First, if he swears truthfully in the beginning words and deceitfully to betray his true meaning. As Isidore of Seville says in the twenty-second book of the Quacu\u0304{que}, \"What craft or saying ever you use in your speech and in your oaths to conceal your true Christian faith, God who knows your thoughts and conscience, takes it not as you mean it but as he understands it, to whom you swore in error.\" And as he says, you commit double sin by swearing, for you take both an oath. In the life of Saint Nicholas, a Jew lent a Christian man a great sum of gold on a certain day and took no security from him, but his faith and Saint Nicholas for borrowing. The day passed, and the Christian man failed to pay, so the Jew challenged his gold from the Christian before a judge, as he claimed falsely that he had been paid. When the judge was about to sit on the case, the Christian man thought to deceive and feigned illness, coming limping before the judge on a staff. In this staff, he had put all the gold that he owed the Jew and more, for the staff was hollow. As he was about to lay his hand on the book, he took the Jew's staff in his hand, praying him to hold it while he made his oath. The Jew, unaware of the deception, took the staff to hold as he prayed, and then the false Christian man laid his hand on the book and made his oath. By God and Saint Nicholas, and so help me God at the holy dome, I took all the money you challenged and more, and he admitted it, for he had taken it from him at that time in the staff. The Jew was angry and said to him, \"Now truly as you have sworn by God and Saint Nicholas, may harsh vengeance come to you.\" The Christian man took his staff from the Jew and went away homeward, leaning on his staff. Such heaviness of sleep fell upon him that he laid himself down a little way from the city where he had made his oath, and laid the staff with the gold fast beside him. A cart came upon him and killed him and broke his staff until the gold scattered all about. Immediately, the people and the Jew also ran to see what had fallen. And when they saw the staff broken and the gold so scattered about, then they knew how treacherously he had sworn and thanked God and Saint Nicholas that the truth was revealed. A man is forsworn in six ways. First, if he swears against his conscience, as one who swears falsely though he does it out of fear. Also, if he swears anything unlawful and against charity. For instance, if a man swears an oath with a blasphemy of God's name. If he uses God's body, heart, eyes, or any such thing for this purpose, he is forsworn, whether he speaks the truth or falsehood. Therefore, my friend, you shall understand that a man is forsworn in the following six ways: by swearing against his conscience, even if he does so unwittingly; by swearing anything unlawful and against charity; by swearing with a blasphemy of God's name; by swearing with an oath taken in vain; by swearing to conceal a sin; and by swearing to an unlawful end. If he swears to kill a man or defile a woman with his body, or if he shall never do alms to poor men nor come in his neighbor's house. Also, if a man acts against his other self, though he does it for fear of death, if the other turns to no evil end. Also, if he swears truth for deceit and guile, as I said now late. Also, if he swears unwisely, as Durandus says in his Summa. Extra. de iureiurando c.\u2022 Sicut. et c.\u2022 tua. And if he does it with compulsion or violence, it is deadly sin. And he says there that every oath made unwisely is perjury. Also, if he compels another to swear unwittingly that he will forswear him. According to the law, it shows 24.3.4. Inter cetera. And St. Augustine also says that a man swears then, knowing well that he will forswear him. The Lord said to him, \"It would have been better for you to have lost your good than to kill his soul that God bought so dearly with his precious blood.\" And immediately he struck him full in the face. \"And so sore that when he awakened, his back appeared full of wounds and all to be beaten black and blue. But when he repented and asked for mercy, his sin was forgiven him. Dives. It might well be so, for both took God's name in vain and did dispute thereabout. The swearer, wilfully and craftily, made him swear and despised God's name. And he assented to the gospel which teaches, \"You are he or not in English.\" And they keep more truth for you and not we with all our great oaths that we now use in this land. Of such foul swearers speaks Saint Paul, saying that as much as they are in them, they do God's son often on the cross and make but a jest and scorn of his passion. Rursus crucifiantes sibi ipsores filii Dei et ostentantes. Ad Hebreos VI.\"\n\nFor they cannot speak to an unreasonable beast but they all rent Christ with their oaths, and night and day. Reprove Christ for his shameful death,\nwhich he suffered for your sin and for your sake. And there, where you ought to take most cause to love him and to worship him, you take most occasion of unkindness to despise him. For had he not died the bitter death and shameful for our guilt, our sin, and for our sake, we should never otherwise have sworn by God's death. And had he not wept salt tears with his eyes for our sake and not for his own, we should never otherwise have sworn by God's eyes. And had he not been pierced to the heart and shed his precious heart's blood to wash us from our sins, we should never otherwise have sworn by God's heart, nor by God's blood. And also against the endless love that he showed to us, we show him great unkindness, and against the great worship that he did. to vs & brought an endless worship to him. We find in the miracles of our lady that once there was a rightful judge, but very guilty in other respects. Somewhat he was devout to our lady and greeted her every day with a certain Aves. Our lady appeared to him by night and showed him a child all bloody. The eyes were taken out of his head and hung down by the cheeks, the heart was rent out of the body and hung down by the side, and the body was all turned to corn and wrapped in blood. Then she said to him, \"Thou art a judge, give me now a rightful judgment. What man is worthy to have that which has thus dishonored my child?\" The judge answered and said, \"He is worthy to be hanged by the neck in the fire of hell without end.\" Then our lady answered him, \"Indeed, thou art the same man. For I had never had a child but this one, born of my body for the salvation of all mankind. And thou, in your haste, put out his eyes.\" thou sworest by God's eyes and rent out His heart when thou sworest by God's heart; thou hast all to rend Him with thy foul oaths. Therefore amend thyself, or thou shalt have the same doom that thou hast given and shalt be hanged by the neck in the fire of hell without end.\n\nDives. What sayest thou of\nthose that swore by the cock in stead of God; some by God and by the holy door, some by linen, some by our lady, some by cock's body, / some by their head, and some by their titpat and cap, and many such other nice oaths that men use now these days. \u00b6Pauper. If they swear any such oaths to beguile their even Christian that understand them not, they sin deadly and are also forsworn. And for to couple or knit God and the holy door in swearing, in earnest or in jest, it is a full grievous sin and great desolation and scorn to God's name. And if they swore such oaths not for disrespect, but for to flee greater oaths, yet they sin greatly if they be. \"vs commanded against Cristus that we should swear by no creature, but only for great need and profit, and otherwise not, outwardly we should be the ones swearing, \"no, no.\" If a man is compelled to swear, he shall swear by his god and by none other. Moreover, my friend, when a man swears by his cap or by his head or by any such other thing, either he swears thus by way of witness taking or by way of execration. If he swears thus by way of witness taking, he does himself a great wrong, for he makes his head of more worship and of more credence than himself. For as St. Paul says, no man should swear by witness taking, but by his head and by his better. He offends God greatly, for the worship that accrues only to God, he gives it to his head. For swearing to bear witness is a divine worship that belongs only to God. And if he swears by his head by way of execration, so that he must lose his head but he speaks the truth, \" A man is an overly scornful oath, for it is no great loss for a man to lose his head to win a hundred poudes. And yet such are more true to their word than others who swear greater oaths. Pauper. Sometimes it is so. For the devil tempts them less and to the lesser sin, keeping them still in the greater and so drawing others to the same sin unaware. For it is more sin to rob God of his worship than to rob a man of his cattle. But those who swear by their head do divine worship to their head and take it from God, making others do more worship to their head than to God's holy name. And often such swearers keep truth in small things and come to be discovered in greater things of more charge. Therefore I pray use not such nice oaths, but let your word be \"ye ye,\" \"nay nay,\" as Christ bids it, so that it be said with meekness and reverence. And if you need to say more, say \"ye truly,\" \"nay truly,\" or \"sincerely\" or \"truly,\" for that manner of speech is none. It is not easy to say, but I say truly and not falsely. I speak sincerely and not deceitfully, and I use no other oaths except those to which you are compelled by your conscience or for a necessary reason. Do you think it is not more sinful for a man to swear by God than by his head? It is more sinful. For the holier the thing is that a man swears by, the greater is the sin and the perjury, as the law states. And it is more sinful for a man to forswear himself by God than by creatures or false gods or idols. And you, if you swear by any other or by any creature that is not fit to swear by, you sin gravely if you speak the truth or speak falsehood. But yet perjury by God is more sinful than by any creature. If a man swears by his head, is he bound to keep his oath? He is, if his oath is lawful and sincere, or else he sins. According to the law, 21st Quo Warranto. Diuses. Is it lawful for a Christian man to take an oath from a heathen man who swears by his false gods?\nPauper. It is lawful if he has no other service from him. But it is not lawful for a Christian man to be governed by such an oath. An example is given in Genesis XXVIII. Where Laban swore to Jacob by his false gods.\nDiues. When servants are sworn to their lord that they shall be true to him and warn him for his harms, are they bound to tell him all the mischievous false deeds and treacheries that are done to the lord in the household or outside of it if they know them?\nPauper. If the lord is cruel and avaricious or suspects the person who is guilty, I believe the servant by that oath is not bound to tell the lord thereof for accusing the person, for his oath is in much danger if it is kept. Nevertheless, if that servant who so swore knew anything bearing or taking away or wasting the lord's goods, he ought to tell it. Every servant is bound to warn his lord of harm done to his lord in his office for good faith and salvation of his own person, if it can be easily redressed. And every servant is bound to tell his lord of any other defaults if he can prove them, if his lord is patient and reasonable and not cruel, and if he cannot prove them, he is not bound to tell. As the law shows clearly (35 q. 6 Ep. 32, 2 q. 1. Si peccauerit, 5 q. 6 Si te memento). If the servant, when he made that oath, thought to bind himself to tell his lord all the harms he knew, and cannot prove it, then his oath is not binding. Every servant is bound by his oath and faith to be true to his lord and warn him of his harm and of his felony in common manner. but he is not bound to accuse specifically, but if he can prove it. But it is fully sufficient for one who will profit the person and not harm or defame him. For by accusing specifically, but if the complaint can be proved, it makes hate, fighting, manslaughter, defamation, and great disease.\n\nDues. When a community or a college swears for them and their successors to do or to keep a certain thing in coming time, if their successors do not do it or keep it, they are not bound to be their successors.\n\nPauper. No. For those who swore it are the persons, not their successors. However, their successors are bound by good faith to do and to keep that which their predecessors bound them to swear, if it is lawful and if they have the same profits from it that their predecessors had. Extrahe veritatis. et Ray .li. pri.\u2022 ti. de perjuro. Item pone Dues.\n\nIf a man makes an oath to another. A man cannot release another man from an oath he made on his behalf, nor can anyone else except by changing it into something better. If the oath was made primarily for God's worship, the man who made it cannot excuse himself or be released. If the oath was made in favor of the man to whom he swore it, he can be released from it. If it was made in favor of another man, only that man can release him, but with any condition he puts in the oath. I swore to that man that I would give you ten shillings, yet I could not be released from the oath by you, but your father might be able to release me from it.\n\nWhich is harder to break, an oath or an obligation?\n\nAn oath binds harder. For an oath binds us by our faith and truth that we owe to God to fulfill His commands. Our oath primarily binds us to be true to it. I could not be released from the oath to that man concerning the ten shillings, but only you could release me from it. Our earnest cry for the reverence of God's holy name. As St. John says in Surah Al-Maidah, verse 49, \"If any person has committed an evil act/sin, and has repented, may he swear truthfully that he is not guilty of that sin to avoid scandal for himself and his friends, and those who will not believe him except for his oath.\"\n\nPauper. Since he does not know truthfully that he is sufficiently repentant, he should not swear so foolishly. Much less should he swear it of his own accord when it is not necessary. In Surah An-Nisa, verse 124,\n\nThat which is not kept, the greater shall be kept if it is expedient, and for that he shall make satisfaction by the judgment of his prelates. Surah Al-An'am, verse 115.\n\nDIues. What is an oath properly?\n\nPauper. An oath is a solemn promise made to God with sincerity. As Raymond says. man or woman in anguysshe & dysea\u00a6se\nmaketh auowe to be holpen / ben\nthey not bounden to fulfyll yt auowe\nthough anguysshe & dysease brought\ntheym therto. \u00b6Pau{per}. Yes forsoth\nyf they thought on the cause whan\nthey made it / & than vere in purpose\nto bynde theym yf they had theyr de\u2223syre\n& helpe in yt nede / so yt by kepyng\nof theyr auowe they ben better dyspo\u00a6sed\nto kepe goddes co\u0304mau\u0304dementes / for\ntherto sholde all comon auowes\ndeserue. And the wyfe that in peryl of\nchilde beryng or of other sekenes ma\u00a6keth\nauowe all yf she ought none to\nmake without leue of her husbonde / yet\nshe ought not to doo ayenst that\nauowe by her owne dome / ne without\ndome of her souerayne yf she fele her\nholpen by the auowe. Neuerthelesse I\ntrowe that her husbonde may vnbyn\u00a6de\nher therfro / & her confessour also / by\nchau\u0304gynge in to some other good\ndede / and namely yf the kepynge of\nthe auowe sholde tourne in to preiu\u2223dyce\nof yt husbonde / or lettynge of the\nbetter dede. For wyues ought not to make great awows that should be in disease and prejudice of their husband\nNo children within age should make any awow without assent of their father or of their tutor. Nor the servitude in prejudice or hindrance of his lord or of his master. And if he does, his lord or master may revoke it, and so may the father the children, & the husband the wives. Other awows that are not prejudicial to the husband, the wife may make it, as to say certain bedes. But of no great pilgrimage, nor of great abstinence, nor of continence, nor to give great alms, but if her husband is evil disposed in his wits or not ruled by custom because of that. For if her husband has no pity for needy people, then she may make awow to give to poor people to the pleasure of God, saving their both estate. \u00b6Dues.\n\nWhether it is more meritorious to do a good deed with an awow or without an awow. \u00b6Pauper. With an awow, for making an awow is one of the highest worships that man may do. Quia est actus latrie. A man makes him most to God and gives to God the most gift that he can give, which is his free will. He gives a greater gift who gives the tree with fruit than he who gives only the fruit and keeps the tree. A man's will is more stable in goodness by a vow. Nevertheless, since man and woman are frail and changeable, therefore men should not make many vows but with good consideration. Breaking of vows is a great dishonor to God.\n\nDuies. What if a man makes a vow only under condition? Pauper. If the condition falls or fails, he is bound; otherwise not. And if a man dies by diverse causes, if one falls he is bound though the other has not fallen. As if I made any vow to go to St. James in hope to find there my brother and also to have redemption of my sins, though I afterwards certainly knew that I should not find my brother there, yet we were bound to go there for the other cause. For how many reasons does a man or woman fail to keep an oath? A pauper responds: For four reasons. First, if the principal cause of an oath fails. For instance, if a man vows to fast every Saturday to ensure the health of his child, but if the child does not improve or the condition is not met, or if his sovereign forbids him, or if he has no power to keep it. A woman, if she makes a vow to live in chastity all her life, but is corrupted and loses her virginity, is then unable to keep her vow. Yet she is still bound to continue it and keep her vow as much as she can. And so it is with other vows that men cannot fulfill, for they are bound to do all that they can. Furthermore, you must understand that some vows are necessary, such as the vow taken in baptism. I. Forswearing the devil and keeping the faith of the holy church, and other acts of free will, such as when a man binds himself freely to do a good deed without which he may be saved, as fasting, continence, and pilgrimage. Two things are necessary in taking an oath. A rightful cause and authority of the sovereigns. In dispensation of the oath of abstinence or such other things, it is necessary to take heed of the person's riches or poverty. A poor man in such a case ought to have as much dispensation for a penny or for nothing as a great lord for a hundred marks. Some conditions are understood in oaths, though a man may not express them, as I will do if I live and God will. Other conditions are more special, as I shall show you concerning Saint Thomas if I go to Kent. By both manners of these conditions, if they fail a man in excused from his oath if it stands in that condition. A husband may not enter into religion, but his wife makes her oath of perpetual chastity first. Neither the wife nor the husband can make an oath of continence without each other's consent. A solemn oath of continence is what allows marriage to be entered into or consummated. If it is not solemn, or if the person married did not consent, the marriage does not hold. A husband must pay the debt of his body to his wife if the oath is solemn, but he may not ask for it from her. A solemn oath is taken through the taking of holy orders or by entering religion. If a man or woman break their fast due to sickness, they do not break their abstinence. Extra, liv.v de regulis iuris. What if a man or woman swear something in haste, which they would not have sworn if they had considered it more carefully?\n\nDivorce. If a man or woman swear something in haste, and it is to the detriment of the other, and if keeping the oath would help them keep God's commandment and flee from sin, they are bound to keep the oath and not otherwise.\n\nDivorce. If children swear to do something while they are still of age, their father and mother can revoke that oath.\n\nPauper. Father and mother, and his tutor, may revoke the children's oaths. \"Other husbands and their wives are bound to keep their vows as soon as they know of them. A husband is bound to recall his wife, and she is bound to obey his recall. But if they go forth knowing this and do not recall it at the beginning, they cannot by law recall it, nor can the father the children's vows nor the vow. [Dues.] I suppose they recall it afterwards. [Pauper.] Bring the wife to the husband and the child to the father while he is of age, and they ought to obey. Aid him against the one who recalls.\n\n[Dues.] Which is more sin, perjury or manslaughter?\n\n[Pauper.] Perjury is more.\n\nFor as St. Paul says in Hebrews 6: Men should swear by their better and greater [things], and in every controversy, that is, in every cause that is in debate, the last end is an oath. For every such cause is terminated and ended by an oath. And since the cause of manslaughter and every open sin touching man's life must be terminated by an oath, perjury.\" must be taken for passing sin\nand so it is. For whoever renounces him wittingly, he forsakes his god\ntherefore perjury is the greatest sin\nof all sins next to idolatry, for it is\nagainst the second commandment,\nimmediately against God, and in contempt\nand forsaking of God. But manslaughter\nis immediately against man. And\nthough man with manslaughter grieves God full sore,\nyet he forsakes not God nor despises Him\nso much as he does by perjury.\nAnd as the philosopher says in principle, among others, among heathen men,\nevery sect - Jew, Saracen, Pagan - flees to swear falsely by his god's name as most inconvenient.\nIf manslaughter were more sin than perjury, it would be a folly to try the cause of manslaughter by an oath.\nFor it is seemly that he who was not afraid to do the great sin of manslaughter, should little fear to fall into the sin of perjury if it were less.\nAnd thus says St. Thomas in the book De Veritate. et io. In su._ li.i. ti. .q._ xxiv. utrum. \u00b6Dius. If all men were charged with perjury and false oaths as you do, many men had been hanged and drawn and slain otherwise, and yet live and fare well. It is full hard so lightly to slew a man with a word when his life may be saved with a word. For a man costs full much or he comes to be a man. \u00b6Pauper. Therefore men should be carefully avoid perjury and false oaths. For there is no thing that causes so much manslaughter and shedding of blood as perjury does. \u00b6Dius. She warns me that I pray if thou can. \u00b6Pauper. Solomon says Ecclesiastes 10:\n\nThe kingdom is fractured and changed\nfrom nation to nation for wrongs /\nunrighteousnesses and despites do\ndisgrace God's name in diverse ways.\nBut perjury is the cause of all false deeds\nand wrongs / and of all unrighteousness,\nthe cause of guile and of treason\nand of great despites that are done\nto God and man. For as I said first,\nEvery cause must be ended by witnesses\nor by quests, the which are Sworn to say the truth and by a judge who is sworn to God and the king to render rightful judgments. If those charged to speak the truth give no answer or forswear themselves and lie, they shall discredit the judge and give him a false judgment. Such perjurers rob people of their good and disherit many more. They save strong thieves and let true men hang. Such rob people of their good name, such are false to God, to the king, and to prelates of the holy church. Such are the cause that this land is in danger of being lost and changed to another nation and a new tongue. And this may not be without shedding much blood and man slaughter. Perjury is the cause of much man slaughter. Also perjury is the cause that we have so many thieves and malefactors in this land, for they always hope to be saved by perjury and the falsehood of questmen. Therefore, in hope of perjury, they are so bold in their sin to rob. \"slee and brenne / for though they have not yet been taken, they hope to escape by perjury. And if they were sure that no man or woman would forsake them to save them, they would never be so bold to sin, and all others should be more afraid to sin if they knew that true judgment would pass without perjury. Such sinful wretches, as the prophet Isaiah says in chapter 24, have put their hope in lies and perjury, and by lies and perjury they are maintained and not chaste. It is also a sin against nature to save a thief in spite of God, whose name they forswore against his commandment. For he commands that no man should take his name in vain. Also he says, Exodus 23:1: \"Thou shalt not take the voice of lies, nor shalt thou join thine hand with a wicked man to bear false witness for the wicked man to live.\" Exodus 23:1: \"Thou shalt not suffer a wicked man to live.\"\" witches and open malefactors neither live but sleep in chastising of others. Sleep one and save many one. This is a sin against kind and great folly; a man to sleep his own soul without end to save a thief who never would do him a good turn but always ready to rob and perhaps to sleep him when he may. It is a great folly to offend God by perjury to please a thief and quencher; and such are like the Jews who saved Barabas, the strong thief and quencher, and slew sweet Jesus the truthful one who never did amiss. And as holy doctors tell it, a man should rather suffer the most dispitous death of the body than he should swear himself or do any deadly sin to save a thief's life. It fell late in this land that a Scot called an Englishman of high treason; when he should fight before a judge in their cause, the judge as the manner is put them both to their other / when the Scotte should swear he said to the judge. Lord I came not hither to swear. I came to fight / and thereto I am ready / but swear I will not / for I made no challenge to swear. The judge said that but if he would swear that his appeal was true / otherwise he should be taken as a coward and a traitor / and be hanged & drawn without fighting. And so he was / for he would not swear truly that his appeal was false / and made only for malice as he knew full well. Then perjury is so great a sin. What punishment is ordained therefor by the law?\n\nAccording to the law, 24 quarters, 1 pound. As much punishment should be imposed for perjury / as for manslaughter & adultery. And they should nevermore be taken to swear or to bear witness in any court / but shall be forsaken in every court / as tainted false / & always suspected of falsehood. And by land's laws in many countries if they are tainted forsworn before a judge. they should be disinherited forever, and their houses be pulled down, their woods hewn down, their trees also uprooted. For there is no sin so harmful to a kingdom and to every community as perjury is, for it is the cause that no sin can be punished, no malefactors or felons chastised, or wrongs redressed. Men of the holy church should be degraded, and lewd people cursed. 11 q._ 1. Conspiracy. And all other sins when they have done penance for their fine and are amended, they are by the law restored again to their same, so that they may bear witness in court, and their others ought to be received. But perjurers who are tainted shall never be restored to their fame, nor be taken for witnesses, nor their others accepted in any court. As Hostius 12 Ruins says, \"He who is tainted by perjury is excepted and excluded.\" And if he is tainted by perjury beforehand. A person cannot be a judge, neither in a holy church nor secularly, neither a king nor bishop, nor priest, prince, duke, or any prince of worship. Why is perjury so harshly punished by the law? Pauper. For the sin is over grave and over hated, and because it is most openly against the substance of truth and witness, and most maintains falsehood, and lets truth and righteousness wane. As the same cleric Hostiensis says in the same place. Such perjurers may say what is written, \"Isidore.lix. Conceptimus et locuti sumus de corde verba mendacii.\" Perjury and falsehood were translated from Britons to Saxons. Afterward, it was translated from Saxons and English men to the Danes. Afterward, when English men had the kingdom again by the death of the Danes, they kept it but two king's times. Saint Edward & heralds, and immediately it was translated again for perjury to the Normans by William duke of Normandy. \"This land has nearly slipped away from the nobility of this land and changed it, along with the lordship and the prelacy, towards the French men. And what murder and shedding of blood occurred during these three changes is hard to tell. And now, in our very days, we have fallen into perjury to the highest degree; not one but nearly all. And what blood has been shed since then because of our perjury, no tongue can tell. And this land, weakened by shedding of blood in every estate, is not of the power, without a special miracle of God, to withstand for much longer. And so it is full much to fear this realm in a short time, for our perjury will be translated again to the Britons, or else to some other tongues. I pray you, speak forth what you will.\n\nPauper. Furthermore, I said that God's name is taken in vain by profanity. For if you have a liking to hear great oaths of other men, or if I misuse my oaths.\" A man should not be careless when he hears them, for you take God's name in vain, as you do not truly worship Him as you ought. According to Solomon, a man's presence should arise in fear, and he should stop his ears when he hears God's name spoken so despised. If a man swears to you sadly in God's name and untruthfully, you are bound to believe him for the worship of God's holy name, but you have more evidence to the contrary. And unless you accept his oath and give credence to it, but you know the contrary, you take God's name in vain, for you do not truly worship Him to whom you take Him as witness in swearing. For many a simple man would be ill-paid if you forsook him for witness of truth.\n\nDives. If I find a man often false in his oaths, though I do not believe him, I do not dishonor God.\n\nPauper. That is true, for you may well know that God, sovereign truth, bears no witness in His name. And therefore worship his other and revere God's name, and reprove his falsehood and despise his disrespect towards God's holy name. If you hear men swear or blaspheme God's name or use it in vain, if you find pleasure in it, you take God's name in vain by listening. Also, if you have pleasure in hearing errors against the faith of the holy church, or false or vain tales mixed with God's name and unholy speech against the worshipful name of Christ and Christianity, which speech no good Christian man or woman ought to hear, you take God's name in vain by listening. For if you love your God, you should not endure patiently any speech that sows dishonor to his holy name. If you loved any man or woman, you would not hear speech spoken against their name. Worship nothing that may be a cause of offense or wrongdoing. Also, God's name is taken in vain by breaking of covenants made and confirmed in God's name. Such as when peace and covenants are made between kings and realms, between communities and between person and person, and between community and person, and are confirmed by swearing. Then every man and woman who knows it should flee to forfeit in word or deed against the covenant and the peace for the reverence of God's holy name by which it was confirmed. And all those who wittingly break such covenants or procure them by word or deed or assent, if such covenant is lawful, all those who know of the covenant and of the other party, if they are the cause of breaking of peace and of such covenants, whether it touches them or not, they take God's holy name in vain and do great harm. Despite this, after the peace and the covenant were made in God's holy name and confirmed, we read also in holy write, Joshua 9. When Joshua and God's people began first to conquer the land of Bethel, the people of Gibeon sent messengers to Joshua for peace with Joshua and with God's people. The messengers in guise did on old clothes patched and all to tatters. They took sour wine in their scriptures and horde bread in their bottles, and loaded asses with old horde bread in old sacks, and came so to Joshua, and made a present to him of old vituals and said to him, \"Your name spreads far and wide, that no king nor nation may withstand you. Therefore we have come to you for salvation of our lives for to make peace with you.\" Then Joshua and the people said to them, \"If you dwell in the land that God has given to us, we may make no peace with you.\" Joshua asked them what they were and from whence they came. \"Sir,\" they said. we have come from your sewards, sent by the lords and leaders of our land, to make peace with you. You can see by our array that we have come from far. When we came out, our clothes and our shoes were new; now they are all torn and worn. Our bread was new baked; and now it is spoiled. Our boats and our wine were new; and now our boats are nearly broken and the wine is sour. Our victuals and the presents that we have brought to you are nearly lost due to age. And thus they lay almost every word and disputed with Joshua, for they dwelt only twenty little miles thence. Joshua took their presents and made peace with them. And he and all the princes of God's people swore to them that they should have their lives and their goods. Within a few days after, Joshua came to Gibeon and began to fight against the city; and they came out and showed him their charter of peace. And how Joshua and the princes of God's people also had sworn to them to save their lives. people would have killed them because of their deceit. Then Joshua and the princes said to the people, \"We may not kill them. For we have sworn to them in the name of our lord. And if we break our oath, God will take vengeance on us.\" Diues. I believe that clerks nowadays would say that they were not bound to keep that oath, since they obtained it with such great deceit. A man ought to keep his oath if it is lawful, even if it is against his heart, and if it pleases God afterwards. As we find in the second book of Kings, three hundred years later. Saul king of God's people killed all the Gibeonites he could find to please his people, who hated the Gibeonites for their deceit. God was displeased with their deed, and let Saul be killed in battle soon after. all his household and much of God's people. After the time of David, who reigned next after Saul, such a famine occurred in the land of Israel for three years, and much of God's people perished. David asked God what the cause was of the famine. God said it was because of the death of the Gibeonites, whom Saul had slain. David sent for the Gibeonites who were left and said to them, \"I know that for your sake this famine and misfortune has fallen upon my realm. Ask what amends you will, and I will do it.\" Then they said, \"We ask neither gold nor silver, nor the death of any Israelite, but only vengeance on Saul and his kindred who so wickedly oppressed us and destroyed us. We ask that every man of his kindred be slain, and that none be left of his kindred.\" David could not grant this request because of a previous agreement he had made with Ionathas, the son of Saul, to save his kindred. Then they asked for seven men only from the kindred of Saul to be hanged against the city. \"sonne and so to quench their disputes disrespectfully, in spite of the Saul's vow to God's holy name, he acted against the solemn covenants his predecessors had made and confirmed by God's holy name. For in that Saul took that oath and God's holy name in vain. As the master of the stories says. When this was done, the drought ceased, and rain and plenty of corn and fruit began immediately.\n\nExample. This example is good and shows that every oath should be kept. And that every man and woman should flee from doing dishonor or spite to God's holy name. It also shows that perjury and disrespecting God's holy name cause shedding of blood, hunger, and misfortune, and that God will not tolerate His holy name being despised or taken in vain.\n\nPauper.\nTherefore God says that every man and woman who takes His holy name in vain, I shall deal with you as you have sworn in spite of me, and I command you not to break your covenant.\" Therefore thou shalt bear thy sin and have displeasure, therefore Ezekiel xvi. He says thus by the prophet. If ye will not hear nor set in your heart to give worship to my name, I shall send to you hunger and need and misery. And I shall curse your blessings and take your might from you, that ye shall not withstand. Malachi ii.\n\nI thank thee much. For now I know I better than I died before, how the second commandment should be kept, and what peril it is to take God's name in vain. Now I pray thee enlighten me in the third commandment.\n\nIn the third commandment, God bids that thou shalt remember and have well in mind to hallow thy holy day. Six days thou shalt work and do all thine own works. In the seventh day, that is to say, the Sabbath of thy Lord God, in that day thou shalt do no servile work, neither thou nor thy son nor thy daughter nor thy servant nor thy maidservant nor thy cattle nor the strangers that are within thy gates. Diuses. Why did God make the seventh day more holy than the sixth? Diues: For as God says in Genesis, in six days he made heaven and earth and the sea and all things that are in them. And on the seventh day he rested and ceased from his works, and therefore he blessed that day and hallowed it. He ordered that on that day man and beast should rest, and that man in particular should thank God for all the creatures that he had made in the six days, which he had created to help and serve and bring pleasure to man. Diues: Why does holy write say that God rested on the seventh day, as if he had never labored? For as St. Augustine says, he created all things without toil. And as holy write shows in Genesis, he said only this one short word: \"Let it be done,\" and it was done as he willed it. Pauper: When holy write says that God rested on the seventh day, it means that in the seventh day he ceased from creating new creatures. For every thing was made by him in the six days, either in his nature as angel, light, sun and stars, or in his simplicity as man, beast, fish, fowl, and grass and trees, either in his cause as thing generated or things made by craft. God, in his godhead, was never in toil but always in blissful rest without end. And therefore holy write says not that he rested after his work or in his work, but that he rested from every work that he had made, for he had no toil for any work, and he was not helped by his work, for he made nothing for need but all for love. Yet, contrary to this, Christ says in the gospel, \"My father works until now, and I work.\" Therefore it seems that God ceased not from the seventh day from every work. Two kinds of work last before God, creation and governance. From the work of creation he ceased. The fifth day and primarily, he began the work of governance and of keeping. This work he continues and shall continue without end. Regarding this work of governance, Christ speaks the words in the gospel, not of the words of creation. Why, then, did God make the fifth day holy? Pauper. There are six reasons, according to the clerks. First, because God rested on the fifth day, that is, he ceased from creating new creatures. Also, in delivering the children of Israel from the harsh servitude of Egypt and leading them through the Red Sea with dry feet into the rest of the land of promise, it was a token that mankind should, through Christ's passion and by his blood shed on the cross, be delivered from the servitude of the devil and come to the endless rest of the land of life. The third reason is that men should primarily give this day to God. To holy meditation and thank God for all his gifts and benefits, and to learn God's law and praise Him. The four reasons were: first, to be a sign that Christ should remain in his grave on the seventh day, having traveled six days to restore mankind, which had fallen through Adam's sin. Second, to be a sign that we must all cease from vices and the seven deadly sins if we wish to be saved, as the prophet says, \"Quiete et in pace: in multis anxietatibus iniquitatis: in tua pace, quae data est tibi, et in tua quiete, quam tu dedisti mihi.\" (Isaiah 14:30). Third, \"Iesus dicit: 'Ite et agite bene: et iniquitates vestrae dimittetis.' (Matthew 5:48). Rest in doing good and learn to do well. The sixth reason is to be a sign of the endless rest we shall have from sin and pain in the bliss of heaven for the good works we do in the six days of our life, that is, all the days of our life and the six ages of our life, and to fulfill the six works of mercy which Christ names in the gospel. For as we read in Revelation 14, the holy spirit to whom this commandment is applied says that men after their death. this life should rest from their travails for their good works follow them. Duis. Since God commanded that the seventh day should be sanctified, why keep we the seventh day then, and not the seventh? \u00b6Pauper.\n\nIn the old law, God gave three kinds of commandments. Some were ceremonial, some judicial, and some moral. The ceremonial ones were but figures and shadows of things that were to come. And therefore when those things were fulfilled, the ceremonial ones ceased and vanished away, as the shadow vanishes by the light of the sun. Judicial commandments were in punishing sin and justice, some of which ceased, some still dwell. But moral commandments teach us to love our God and our even Christian, and to flee sin and love virtues, though the last always.\n\nThis commandment is ceremonial in part as an antecedent to the time, and in part it is moral. As much as it teaches us to worship our god and to rest from vices, therefore, in as much as it is moral, it is kept. But inasmuch as it is ceremonial, it is changed into Sunday. That was the rest of Christ in the sepulcher on the seventh day after the great tribulation that he had undergone for six days before in the work of reconciliation and redemption of mankind. We are all bound to worship God now in the new law, but not in that manner or at that time that they were bound in the old law. Why is it more changed on Sunday than on any other day?\n\nDius: Why is it more changed on Sunday than on any other day?\n\nPauper: For the great benefits and the great worshipful wonders that God showed that day to mankind. For on Sunday, the world began, and light and angels' kind was made. That day, God sent down manna, which is angels' food, to the children of Israel in the desert and fed them for forty years. That day, God gave Moses the law on Mount Sinai. That day, Christ was born of the virgin. Mary saved mankind. That day Christ rose from death to life, giving example and hope to rise from death to life. That day the Holy Ghost illuminated in Christ and his disciples. That day God will come to judgment, as the great cleric Docking says in Super Deutero. And that day was the first day and will be the last day that will have no end. But it will be a day of endless bliss for those who are saved. For just as Christ rose up from death to life on the Sunday and never died afterward nor shall die, so we all will in the last day rise up from death to life and never die after but live in bliss without end if we make a good end here. This day is so worthy that no bishop may be consecrated but on the Sunday, as Raymundus says in the Liber Feriarum. And just as the Sabbath was sanctified in the old law for the rest that God made in the Sabbath after the creation and the works that he made in the first six days. The church through technology of the holy ghost has ordained Sunday as a day of rest for mankind after the six ages of this world. Rest and Sabbath shall never have an end. Their Sabbath, which was on the saturday, always turns back to toil; but our Sabbath, which is on Sunday at last, shall turn into rest, joy, and bliss. Sabbath in Hebrew is rest in English. And every day in the week is called Sabbath and feria in English. For every day we are bound to feria and rest from sin. Also the whole week is called Sabbath. The Sunday is called the first day of the Sabbaths, as there. One Sabbath and Matthew viii say. It is said to be the first of the Sabbaths. For it is first not only in order of days, but also in dignity. For the Sabbath and the rest in the solemnity of the Saturday of the old law is now changed into Sunday for the sin of the Jews which slew Christ on good Friday. Our lady and the holy church were in sorrow and care, great tribulation on Fridays and Saturdays while Christ lay in the grave. But since he rose from death to life on the Sunday, and appeared to his mother and disciples seven times that day, the first joy, bliss, and rest of the new law began on Sunday. Therefore, by God's rightful decree, the Jews' Sabbath on Saturdays was turned into sorrow and care and great tribulation, and our Sunday was turned into great rest, joy, and bliss. And as the Sabbath was sanctified by the old law, God granted the first rest to all mankind after His damning them to perpetual tribulation for Adam's sin. So now the Sunday is sanctified, for Christ granted the first rest, joy, and bliss to mankind in the new law after His passion, salvation, and redemption, and turned the sorrow that the holy church had on Saturdays due to the Jews' malice into rest and bliss on Sundays. And so it is fulfilled. The prophet Jeremiah said, \"Redemption is for God's people. God has bought back his people with his precious blood, and has delivered them from the power of the enemy. God says, 'I will turn their mourning into joy. I will ease their sorrow and comfort them.' According to the prophet Obadiah, God would make the rejoicing of the Jews sorrowful and cease all their solemnities and feasts because of their sin (Obadiah 1:10). In Ezekiel (20), holy Sabbath observance was a special sign given to the Jews to distinguish them from other people, along with circumcision and other ceremonies that God gave them as distinguishing marks. Therefore, just as the circumcision and other observances that were given to them by God as a sign of distinction from other people ceased in the passion of Christ. In the Saturday of Christ's Passion, the halowing is ceased. Though it is a moral commandment to halowe the seventh day, it is not moral or binding for us to halowe the seventh day on the Saturday. Therefore, we read Exodus 34 and 35. When Moses had been on Mount Sinai with God for forty days and forty nights, without food or drink, and spoken with Him and taken the law from Him in two tables of stone and two trees and two pillars of light rising from His face, as it had been two horns, so shining and so bright that the people were afraid of Him and dared not speak with Him, He put a veil before His face when he should speak to the people and tell them the laws and the will of God. And when he had thus hidden his face with the veil, the first law that he gave them in God's name was to halowe the Sabbath. He spoke no word concerning the other ten commandments, but told them other observances and ceremonies which only pertained to this. To the Jews, and the holy days were but figures and shadows of things to come, which all ceased in Christ's passion. And so he showed that sanctifying on the Sabbath was ceremonial and should cease with other ceremonies in Christ's passion. Therefore, when he commanded them to sanctify the Sabbath, he placed the veil before his face as a token that sanctifying on the Sabbath and other ceremonies and laws were but a veil hiding spiritual understanding under figurative forms. And when those things were fulfilled by Christ's passion, the veil and the mystic sight of figures should be done away with. And in token of this, during the time of Christ's passion, the veil of the Jewish Temple rent and cleaved in two parts, so that men might see all the precious things which were before hidden from their sight by the veil. The same text of the commandment shows full well that sanctifying on the Sabbath should be translated into the Sunday, that is, the day called the Lord's Day. For though God ceased on the Saturday from creating new kinds, yet in the Saturday he made the Saturday as he made each day before, in the same day. But on the following Sunday, he made no new day in kind, for that was the first day, and so he rested more in the Sunday from working than he did in the Saturday. Also, after great toil, there should be more rest. But Christ God's son had more toil in the reception and redemption of mankind than he had to create this whole world. For in creating the whole world, he had no toil, as St. Augustine says, but only commanded it to be done, and it was done at once as he willed. But in creation and redemption of mankind, he toiled so much that he sweated blood for anguish, and died from toil and shed his heart's blood, and ceased not from toil until the morning tide of the Sunday when he rose from death to live to comfort all mankind that would believe in him. And he showed openly then. He was and is the Lord of all things. And he told his apostles that all power in heaven and on earth was given to him in his humanity. Therefore, the Sunday is called the Lord's Day. Dies Dominicus. And thus, in the old law, God willed that the Sabbath be honored, for God ceased from creation in that manner and began to rest. Much more does he will that the Sunday be honored in the new law, for God ceased from the great toil of our redemption and salvation and creation. We also have figures of this in holy writing, Leviticus 23.1-4, where we find that God commanded the children of Israel to keep principally seven festivals in the year, of which the last was called the Feast of Tabernacles. The Feast of Tabernacles. He commanded them to take bows and branches of palm trees and other trees, the fairest that they might find, and make tabernacles and booths and dwell in them seven days together, in mind that God made them dwell in tabernacles and booths forty years in the desert. And he saved them and kept them, and he commanded that the first day and the eighth should be full holy. This feast of tabernacles came last among the feasts of the Jews, being understood as the feasts of the new law, which came last in the end of the world after the old law. For all the feasts of the new law are feasts of tabernacles. For when God came to be man, he first made his tabernacle in the maiden Mary. This tabernacle was arrayed and adorned with the fairest branches and bows of grace and virtues and of good ways, as might be found in any creature. Of this tabernacle speaks the prophet Isaiah, chapter 18, verse 7: \"He set up his tabernacle as the morning sun, and he came forth as a bridegroom from his chamber.\" He made his tabernacle in the sun that was our lady, the maiden and mother, brighter than the sun. He came out of her as a husband out of his chamber. Another tabernacle God made him in our humanity and in his manhood. Our kind, which was the blessed body,\nthat which he took from the maiden Mary.\nFor as tabernacles were made\nof the fairest branches and bows that could be found,\nso the body of Christ was made and gathered\ntogether of the purest drops of the blood\nthat were in our blessed lady Saint Mary,\nthe pure maiden, without spot of sin.\nIn this tabernacle, God was born of the maiden on Christmas day.\nIn this tabernacle, he was circumcised,\nworshipped by the three kings,\nand dwelt among us in our pilgrimage for thirty-two years and more.\nIn this tabernacle, he died for mankind,\nand rose from death to life on Easter day,\nand ascended into heaven on Holy Thursday.\nVery God and very man,\nand there he sits on his Father's right hand above all heavens in this tabernacle,\nLord and king of all things.\nIn this tabernacle, he shall come again at the end\nto judge the quick and the dead.\nAnd all the feasts that we hold in honor of any saints,\nwe hallow and hold them for the good deeds they did. they did while they dwelt here\nin the tabernacle of their body / in\nhope to come to the endless tabernacle\nfull of joy and bliss without end.\nOf which tabernacle God speaks in\nthe gospel when he bids the rich men make poor men their friends /\nthat they may receive them into\nthe endless tabernacle / of which speaks David. Quia dilecta tabernacula tua, Domine, virtutibus. Concupiscit et deficit anima mea in atria Domini. Lord of virtues, how lovely and how appealing are\nthy tabernacles. My soul says he desires and longs to enter the halls of our Lord. And for his desire is delayed / he fails and faints for sorrow. And so the solemnity that shall last / shall be a solemnity of tabernacles / when we shall dwell in endless tabernacles with endless rest, joy and bliss. There the first day and the eighth day shall be fully holy / which day is the Sabbath. For it is the first day and it is the eighth day and shall be the last day everlasting. And so in the festivals of the new law, the Sabbath is principally sanctified as God commanded, on the first day and the eighth day, and it shall be the last day everlasting in joy and bliss.\n\nWhy did God command us to honor\nthe holy days and the Sabbath?\n\nPauper. There are three kinds of Sabbaths: that is, of the heart, of time, and of eternity. That is to say, of rest of the heart, of time, and of everlasting rest.\n\nBy rest of the heart and thought, men come to rest of time. And by rest of thought and time, men come to everlasting rest. Therefore, without rest of the heart and thought, no man may come to the everlasting rest that the Sabbath and the holy day signify. And therefore, God commanded us to principally strive for Sabbath and rest of heart and thought, without which rest and Sabbath we may not properly honor any holy day. Cryst said in the Gospel that out of the heart when it is out of rest come evil thoughts, murders, adulterers, thieves, false witnesses, and disputes with God Matthew 15. These sins destroy charity and peace and are causes of much unrest in this world, letting rest of time so that they may never be at rest. Therefore, God says, think that you honor well your holy day. If you are in charity and rest of heart with God and man, and if you are stirred against your Christian brother by wrath, hate, or envy, or have any heavy heart against your brother, go as God bids in the Gospel and be first reconciled to your brother, and then come and make your offering of holy prayer of thanksgiving and of your gifts to God. But if you do not do so and put away all rancor and heaviness of heart, otherwise your Sabbath is not pleasing to God. Also consider if you are in deadly sin and repent and confess as soon as you can in good conscience. maner/ and offer up thyself to God by charity and sorrow of heart, and make thyself holy; and then art thou able to honor the holy day. For as long as you are in deadly sin by will or deed, so long have you not honored your holy day. For you serve the work of sin and despise the holy day, which is ordained that men should amend them and serve God more specially than in the working day. And as long as man or woman is in deadly sin, they serve the devil and not the pleasure of God. Also, God commands that men should remember to honor the holy day. For on the holy day, namely on Sunday, men should draw their minds together from the world and think if they had anything they had trespassed by recklessness or covetousness or lechery or any other way, and ask God for forgiveness. Also, think on the good speed and benefits that God has sent them that woke, or ever before, and thank him therefor. Then thank. Hymn of his endless mercy and of his endless charity that he showed to mankind. Think how he made man in his own likeness, heir and citizen of heaven. Think how he made all things for man. Think what bliss he has ordained for man and woman if they do well, and what pain if they do evil. Therefore says Origen, in Psalm 28: \"On the Sabbath day thou shouldst do no worldly things, but only give to God and also to spiritual things. Then come to church and lay thy eyes on God's word, think on heavenly things, think on the life that we all hope for in eternal bliss. Think on the last judgment, how hard that shall be and how strict. Take no heed to this world nor to worldly things. But on the holy day have thy spiritual eye primarily to things that are to come and that yet are invisible. He that thus does, honors well his holy day, and makes the sacrifice of his Sabbath. And therefore the law. We have ordered that all Sundays be kept with every manner of worship from evening to evening, and that men abstain from all manner of unlawful works. There should be no market held on the Sunday, nor plea, nor anyone condemned to death or pain, nor anyone taken lightly. Exodus 31:14-15, De ferias. All Sundays are sacred. The law states that men should do nothing on the Sunday but give it to God and do no servile work. But that day should be occupied in prayer, singing and worshipping of God, and in spiritual songs. De cordibus. III Kings 18:26-27. Men should serve God with their heart, mouth, and actions on the holy day. With their heart they should think as I have said. With their mouth they should well speak in prayer, singing and worshipping of God, and good information of their neighbors. In works of mercy, in making peace and such other things. However, alas, it is fulfilled that Jeremiah said, \"The enemies have seen it.\" Trento prius. (Viderunt eam hostes et). The enemies defile man's and women's souls on the holy days. They scorn his holy days and his Sabbaths. The holy day was ordained in confusion of the foe and in worship of God, and for the salvation of men's souls. But now it is turned to shame for men's souls and to contempt and offense of God, and in pleasure of the foe. For on Sundays reigns more lechery, gluttony, manslaughter, robbery, babying, perjury, and other sins than reigned all the week before. And when men come to church, they leave bidding of prayers and spend their time in sinful idling, for there they cast deceit against their very Christian neighbors, there they hold their perjuries for many wrongs which they think to do. Therefore, God may say to them as he said to the Jews: \"It is written, 'My house shall be called a house of prayer,' and you have made it a den of thieves in it, you who practice your deceit and falsehood there.\" \"To rob you even of your good, your right, and your fame, and therefore he says by the prophet Isaiah, 'My soul hates your solemnities and your holy days; they are heavy to me. I have travail to suffer them. But therefore, when you shall lift up your hands to me, I shall turn my eyes away from you. And also when you multiply your prayers to me, I shall not hear you; for your hands are full of blood that you have shed and full of sin. And your company and your gatherings together are wicked.' Iniquis sunt cetus vestri. Also my friend God bade it men should honor well the holy day. For man and woman should so think of it before in the working day and order their occupations also, lest they need to break the holy days. For if a man breaks the holy day and needs not come of his own folly and misgovernance beforehand, he is not excused by that need. Much less is he excused if that need comes of purpose and covetousness. And therefore they\" That will not go or send to market, but remain until the Sunday, for sparing time, though things be necessary to them. Men should apply and dispose themselves as diligently to serve God on the Sunday as they do before to travel for themselves on the workday. God has granted six days to man and woman for travel on their behalf, and the seventh day He has reserved and kept for His service. We read in holy writ, Numbers 15, that a man went on the Sabbath day and gathered sticks. He was taken and led to Moses, and he put him in prison until he had an answer from God what he should do with him. God commanded Moses that he should be led out from God's castles, which were called the dwellings and tents of God's people, and there the people should stone him to death. And so he was pitifully slain, for he had not hallowed the holyday beforehand; for he might have gathered sticks on the day before. And then he was so spitefully slain for making sticks to make with, it was necessary for him. Much more should they be punished on the Sunday, gathered together brands of sins / of covetousness / of lechery / perjury & babytting to burn with their souls in hell without end but they amended them. What is called god's servile works? Pauper. Every deadly sin is servile work. For as Christ says in the gospel, \"Whoever commits sin is a servant of sin and a slave to the devil.\" Quis facit peccatum servus est peccati. And God forbids such servile work every day, but most on the holy day. For whoever commits a deadly sin on the holy day, he does double sin / for he sins and moreover breaks the holy day against God's commandment. Also servile work is called every bodily work done principally for temporal lucre & worldly winning / as building & selling / plowing / mowing / reaping / and all crafts of worldly winning. Also pledging, motoring, markets, fairs, sitting of Justices & Jurors, shedding of blood and executions, and all the works that should hinder a man from God's service and dispose him to covetousness or the devil's service. Unless earning and sowing, reaping, mowing, carting, and such other necessary works are done purely for alms and only for heavenly reward and for the need of those who are to receive them in light holy days, they are not servile works, nor is the holy day thereby broken. Nevertheless, in Sundays and great feasts, such works should not be done except for great need compelling men thereto.\n\nWhy did God both command man and beast to rest and hallow the holy day? \u00b6Papal Decree.\n\nFor as Solomon says in Ecclesiastes 6:10, \"God loves all things that he made, and has care for all things that he made.\" And therefore he ordained rest in the holy days, not only for his own worship and the ghostly help of the soul, but also for the bodily help both. In the Middle Ages, the contrast between man and beast was recognized. But man's covetousness was restrained on holy days, as he should never rest. Instead, he traveled, slept himself, served his subjects, and cared for his beasts. Therefore, to save man and beast and for great profit for man, God commanded rest on holy days. For both man and beast need rest after toil and will be the more refreshed all the week after if they have rested on the holy day. Consequently, those who refuse to rest on Sundays are often forced to rest all week due to illnesses they acquire through overexertion or sickness, or the weakness of their servants and beasts, or even death. For often they overwork their beasts with too much toil and continuance of toil. And therefore,\n\nIn the beginning of the world, when Adam sinned on the sixth day by eating an apple against God's commandment, and God had condemned him and all his offspring to perpetual toil for his sin. After this, of his grete and endelesse mercy / he\ntempred and slaked his harde dome / and\nordeyned reste both to man and\nbeest in the .vij. daye. And therfore\nsayth holy wryte Gen\u0304 .ij. That god\nfulfylled his werkes in the .vij. daye\nnot oonly / for he made than the .vij.\ndaye & cessed of creaco\u0304n / but also pryn\u00a6cypally\nfor he shewed than fyrste mer\u00a6cy\nayenst synne grauntynge and byd\u00a6dynge\nreste in the .vij. daye both to\nman & to beest whiche he dampned in\nthe daye byfore to perpetuell trauayll\nfor Adams synne / whiche mercy was\nfulfyllynge & parfecco\u0304n of al his wer\u00a6kes\nQuia miseraco\u0304es eius su{per} omnia\no{per}a eius. For as Dauyd sayth god\u2223des\nmercy is aboue all his werkes.\nAnd saynt Iames sayth. Mercy en\u2223hau\u0304seth\nrightfull dome. And but god\nhad ended his werkes in mercy in the\nvij. daye / & slaked his harde dome a\u2223yenst\nmankynde for Adams synne / ellys\nhis werkes had not ben comple\u00a6te\nne parfyght / in asmoche as y\u2022 pryn\u00a6cypal\ncreature for whom he made all\nthynge was loste. For whan the fy\u2223nale cause of ony werke fayleth / that\nwerke is not complete ne parfyght.\nFor this mercy yt god shewed to man\nwhan he ordeyned rest in the .vij. daye\nthat was called sabbot / fygure of en\u2223delesse\nreste of mankynde. Cryst sayth\nin the gospell. That the sabbot was\nmade for man / not man for the sab\u2223bot\nMarci .ij. But synfull man be so\nblent with couetyse / yt he tourneth his\ndampnaco\u0304n & his payne in to lykyn\u2223ge\n/ and hath leuer to trauayll to his\nvndoynge & vnto his dampnacyon / than\nto rest to his saluaco\u0304n. And hath\nleuer to folowe the harde sentence of\ngod to his punysshynge / than to take\nhis grace and his mercy to be eased / Suche\nben lyke oules & backes / whi\u2223che\nhate the daye & loue the nyght / ly\u00a6ke\nto the fendes of helle yt neuer haue\nrecte / ne for malyce wyll seke reste.\nQOre ouer my frende we fyn\u2223de\nfour maner of sabbottes in\nholy wrytte. One sabbot of\ndayes that was the .vij. daye ordeyned\nof god for reste & ease both of man &\nof beest. Also we fynde a sabbot of\nmonethes ordeyned also of god for to Both man and beast should rest during the fifth month, when they had finished the great toil of the two months before, in which they gathered corn, wine, oil, and other fruit. The fifth month was September, as harvest was all done in that hot country. We also find a sabbatical year, which was the seventh year. For that year the land lay fallow, so it could bear more abundantly and plentifully afterwards, as no land was sown. We also find a sabbatical year of sabbaticals, which was the fifth year ordained by God for the rest of the land, of beasts, and of men, especially of those in toil and trouble. For then outlawed men could return home in safety. Men were made free, and debts were forgiven. Men received back their inheritance. By the sabbatical year of days is understood rest from vices in life active, which has six days to work. By the sabbatical year of money is understood Rest that men have in life is contemplative, both from vices and temptations. That month was more holy, but not entirely so. Those who have the contemplative life have more rest from vices and temptations than those who have the active life. But they have not full rest in this world. By the sabbath of years, when the land rested in the seventh year, is understood the rest that our souls shall have in the bliss of heaven, why because the earth of our bodies shall rest in the grave. By the sabbath of sabbaths, that was the jubilee year, is understood the rest without end that we shall have in heaven when we shall go again both body and soul to our inheritance which we lost through Adam's sin, when all our travail and tribulation shall cease and all our woe turn to joy by virtue of Christ's passion. Therefore the sabbath of days was most solemn in the old law, for it was not lawful that day to go over a thousand paces, nor to dig they their meat, and more. over that day were offered two lambs passing the common sacrifice that was done every day then, the solemnity of the Sabbath is translated in the new law into the Sunday why is not the Sunday as worshipful in the new law as the Sabbath was in the old law? For as that was called the Sabbath of the Lord, also the Sunday is called the day of the Lord passing all other days And yet we have in the year many days more solemn than is the Sunday.\nPauper. All the feasts of the new law that are the days and Sabbaths of the Lord. For all of them are of him himself, or else of him in his saints. In the old law there was no feast of the Lord but only the Sabbath, which was hallowed in mind of the creation of the world, & in mind it was the seventh day that ceased from creation. And also then to give thanks to him for his endless goodnesse that he showed to mankind in his creation when he made all bodily and visible creatures to serve man, & in his image. A man is to serve him here in grace and after in the bliss of heaven without end. Other festivals of the old law were but solitary observances and reminders of ancestors and their prosperities that fell to the Jews in the time of the old law. And therefore, among them, the Sabbath was most solemn. And among us also Sunday is most solemn and holy for the great deeds and wonders that God did on the Sunday. But because it often happens that we do not make it always solemn - for the Sunday on which God showed his wonders, that is, the Resurrection Sunday, is more solemn than other common Sundays. Other festivals also, such as Christmas Day and Epiphany Day, insofar as they are our Lord's days and come but once a year, we make more solemn in those days than we do commonly on the Sunday. And so we do in many other festivals - for all of them are festivals and days of our Lord. Nevertheless, there is no day so solemn in itself as Sunday, for that is always solemn for the wonders that God did on it. god did there. Some days were solemn and some were not after the festivals therein fell by changing of the year, so that other days had no solemnity of themselves by custom or law, but only by falling of festivals as the year changed. The Thursday was once as holy as the Sunday, for Christ rose up on that day to heaven. And then began the procession that we use on the Sunday, for then Christ went in procession with his disciples out of Jerusalem to the mount of Olivet, and there he stayed up in their sight. And the cross is borne before us in the procession signifies that Christ died on the cross and afterward arose again from death to life. And on the holy Thursday, he went before his disciples leading them to the mount of Olivet. But since many new festivals came and it was burdensome to keep two days solemn every week, therefore the solemnity of the Thursdays ceased. The procession in mind of Christ's passion;\nwas translated into the Sunday. Therefore, I think that the Sunday should be the more solemn. Pauper. So it is, and so it ought, for though the commandment passed in that, it was ceremonial as in ancient times; yet it dwells in that it was and is moral, and binds us to flee vices and serve our God one day more than another, which day is the Sunday in the new law by ordinance of God and holy church. For as the Gospel says, Matthew 12:36, \"But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. The maiden's son, Christ Jesus, is Lord of the Sabbath. And for as much as it was so evil kept in the old law.\" And so much blood was shed on the sabbath, and Christ himself suffered so much contempt on the sabbath. Therefore, he was displeased and said to the prophets Isaiah and Ozias through the prophets, \"I shall no longer suffer your sabbaths, but as a lord of the sabbaths, I will change the rest and solemnity of your sabbaths into the Sunday. For I have now six days for you to work in; for in six days God made the world, and the seventh day we hallow as God commanded us, in token that God ceased from creation and ordered rest on the Sunday. As Saint Paul says in his epistle to the Colossians, \"openly the sabbath and other feasts of the old law were but shadows and figures of the new law. And after Christ's passion, these feasts ceased, and no one ought to keep them. Whoever keeps them.\" in it forsakes the old law, Christ was born of the maiden and died for mankind, and Saint Gregory in his pistle says that all who honor Saturday, for it was so holy in the old law that the ante-Christ's disposables were Ante-Christ's disposables. Ante-Christ shall make men honor both Sunday and Saturday. Sunday for drawing Christian people to his sect, for he will feign death and rise again from death to live on the Sunday, and the Saturday to draw the Jews to his sect. De consolationi III. Why would God make the world more in the name of six days than in any other name of days? Pauper. For, as Solomon says, God made all things in number, weight, and measure. He made nothing too much or too little. But he made every thing perfectly in its kind, and ended all his works in perfection. And because the number six is the first even number, it is perfect, therefore he made the whole world in the name of six days. Diues. How is the number six more perfect than any other? For all parts, if taken to gyde, make even six as one makes twelve, and these three make six. And this perfection is in no name within ten but in six. And from ten to a hundred is none but twenty-nine. And from a hundred to a thousand is but this even number four hundred forty-six. The next is six thousand one hundred eighteen, and there is no more such but one within a hundred thousand. And whoever will find that he must study after a hundred thousand, there are more than all the clerks under the sun can tell, and more than any heart may think or tongue can tell, yet it is hard to find one. And for that six is the first perfect number in this manner. Therefore God willed to make this world in the name of six, in a token that all his works were perfect. And therefore the holy write Genesis says that heaven and earth and all their array were perfect. And for the same reason God made man on the sixth day as a perfect and noble creature. For the same reason, in the sixth age of the world, He became man. And on the same day in the sixth age, He bought mankind again with His precious blood, as a sign that all His works were perfect. And the same number of days God has granted us to work in, as a sign that all our works should be perfect and good, and not to do amiss, that we should for no covetousness do too much, nor for no sloth do too little, but hold ourselves always in a mean and even-tempered demeanor. Therefore he who will be always even with God and with our Christian neighbor, as six is always even with its parts to gather, will have rest. Why did God rest on the seventh day more than any other day? Pauper In token that as seven comes next after the perfect number of six days of working, so after perfect works in this world, there will be perfect rest in the other world. Also He commanded. Rest in the seventh day, for anything passing beyond perfection is contained in seven. Therefore, all sin is comprised in the seven deadly sins. For seven passes beyond the perfect number six, and every sin passes beyond perfection and is out of all good works. God commanded rest in the seventh day, that men should then rest both spiritually and physically. Spiritually, from busyness and thought of the world. Physically, from bodily toil. For seven is made of four and three. Four signifies bodily things made of the four elements. Three signifies man's soul made to the likeness of the holy Trinity. And therefore he commanded rest in the seventh day, that men should then rest both body and soul. God also commanded rest in the seventh day as a sign that after laborious works shall follow eternal rest, both of body and soul. For this number seven. Seven, inasmuch as all time and duration is contained in seven days, therefore it signifies eternal lastingness. And therfore reste on the .vij. daye\nbetokeneth endeles rest. Also my fren\u00a6de\ngod ordeyned reste in the .vij. daye\nin token of .vij. blysses whiche we shal\nhaue for parfyght werkes yt we do he\u00a6re\nin .vi. dayes and .vi. ages of this\nworlde. For anentes y\u2022 bodye we shall\nhaue four blysses / bryghtnesse & beau\u00a6te\nwithout ony spotte. For as Cryste\nsayth in the gospell. Men & wymen\nshall shyne in heuen as bryght as the\nsonne. Also men shall haue there in\u2223passybylyte\n& helth of bodye without\nall maner sekenesse / no thynge shall\ndere them ne dysease them. Also they\nshal haue delyuerhede of body & light\u00a6ne\ns;se\nwithout lettynge / for they sholde\nbe as lyght as thought & in twynke\u2223lynge\nof an eye be where as they wyll\nAlso they shall haue sotylte of bodye\nwithout ony withstandynge / for ther\nshal no thynge withstande them. But\nas the sonne passeth y\u2022 glasse without\nlettynge of the sonne / so shal they pas\u00a6se\nouer walle & euery thynge at theyr\nwyll without ony dysease or ony let\u2223tynge.\nAnd anentes the soule we shal Have the blessed sight of God's face,\nburning love to God and to our even Christian,\nand always have Him whom we love and what we desire.\nThere all our love shall be in joy without\nfear and sorrow. In this world, every love is mixed with woe,\nin token of these seven blessings that we shall have in endless rest for our penance works.\nTherefore God bade us rest on the seventh day.\nDives. Why should the holy day be kept and hallowed\nPauper. From evening to evening, as Raymond says, and the law also. Extra li. ii.ti.de ferias.\nOmnes dies dominicos. And holy write says also, and God Himself,\nLeviticus xxiii. A vespera usque ad vesperam celebrabitis sabbata vestra.\nFrom evening to evening you shall hallow your holy days. Nevertheless, some begin sooner to hallow after the feast is,\nand according to the custom of the country.\nExtra e. quoniah. But that men use in the Saturdays and vigils to ring holy evening at midday compels not men anon to hallow,\nbut warns them of the holy day following. they should think and speak, and dispose themselves and their occupations in such a way that they might hallow in due time. Diues. Is it lawful for any cause on Sunday to gather in corn, fruit or hay? Pauper. Such need it may be that it is excusable, as if they may not gather it in on other days for enemies, as in times of war, if they should gather it, they have rightful cause to withstand their adversaries. Also, if corn or grass should be lost but it were ripe and gathered, it is lawful in the holy days to save it and keep it, but not for more or to reap, sow, or carry in the Sunday. I hold it not lawful except in full great need. Principal feasts should always be hallowed, but great need compelled men to work, so that great need excused them. For as the law says, Extra li. v. De regulis iuris. Necessity makes unlawful that else is unlawful by the law, for necessity has no law. De. \"It is suitable for the priests and the disciples concerning theft. If due to necessity, it is also permissible to fish after the service on Sundays and other fish that may not be taken except for certain seasons of the year, for which fish men must go far in the sea and stay long. It is suitable for festivities. It is also permissible to do righteous battles on Sundays and on other holy days for the salvation of the community. Rather than letting all perish, both man and beast, fruit, corn, and other things should be respected with reverence for God and the holy day. It is suitable then to help the sick people. It is suitable to dig or build walls in defense of towns and castles and to arm men to battle on Sundays when necessity compels and poverty permits. Thus says Io. in Suetonius, Livy, Book XII.\" Circumcision on the sabbath? Why do you indignation to me for that I have made a manhole in the sabbath. Job 19:25, And in another place he said to the Jews, which one of you has a sheep and it fell into the ditch on the sabbath, that will not go and lift it up out of the ditch? But indeed, man is better than a sheep; therefore, he says, it is fitting to do good deeds on the sabbath and on the holy day. Matthew they gathered the ears of corn in the field on the sabbath and ate the corn. Nevertheless, notwithstanding, every man and woman should diligently hallow the holy day, and not lightly for any small need break their holy days. For God commanded this commandment fully when he said, \"Think that thou hast hallowed the holy day.\" And in another place Deuteronomy 5:14, He says, \"Observe the sabbath day, to keep it holy, as the LORD thy God hath commanded thee.\" Whoever defiles that day or does any servile work. in that daye / he shall deye Exodi.xxi.\nLeuitici.xvi.et.xix. Item Iere\u2022 .xvij.\nEzechielis .xx. et .xxij. et .xxiij. By the\nlawe / bochers / tauerners / & other vy\u2223taylers\nmay lefully dyght in the son\u2223daye\nvytayles to be solde in the mon\u2223daye\n/ yf they myght not dyght it in\nthe daye byfore to saue them & theyr\nvytayles / so that it be done pryncypa\u00a6ly\nto goddes worshyp / and for the co\u2223mon\nprouffyte. Also marchau\u0304tes that\nleden their marchau\u0304dyse in y\u2022 sondaye\nand other holy dayes to fayres in fer\u2223re\ncontree by londe of by water ben ex\u00a6cu\ns;ed\nyf they may not lede theym in\nother dayes. Also messagers / pylgry\u2223mes\n/ and wayfarynge men that may\nnot well reste without grete harme / ben\nexcused / so y\u2022 they do theyr dylygen\u00a6ce\nto here masse & matyns yf they can\nFor longe abydyng in a ma\u0304nes Iour\u00a6ney\nis costly and peryllous. Also they\nthat lete to hyre horse & carte / or shyp\nto pylgryms / & to passynge folke in\nthe sondaye for to spede them in theyr\nIourney / yf they do it pryncypaly for They are excused if ease and speed are the reasons why they hire them. But if they do it primarily for gain or courtesy, they are not excused. Men should not shave or shoe their horses on Sunday if they cannot well abide or if it cannot be done before they are excused, unless necessity compels them and they do not covet sloth. Milling or craft by wind and water is allowed on the Sunday according to the custom of the country, as it may be done with little trouble. But it is not allowed to do it with the draft of beasts on Sunday, as it may not be done without great trouble. Thus says Io.in su._con.li.i.ti.xij. De ferijs et tabule iuris. Dius. It is not allowed to begin great journeys on Sunday, whether of long pilgrimage or of far passing. \u00b6Pauper. If they do it out of custom or without need, they sin gravely, all the more so if they are men of the holy church who should occupy themselves in holy days. They most serve in God's service and as deacons and in teaching God's law, giving the people good example to honor the holy day well. Preachers who travel from town to town on Sundays and in great feasts to teach the people God's law are excused and win much reward. But they should beware that, under the guise of preaching, they do not run about in vain on Sundays.\n\nDues. Is it permissible in great holy days to travel for making of holy church, as in carrying, lifting of stones, and such other?\n\nPauper. As little it is permissible, but not long to do labor, nor should men bring themselves to weariness to let them from God's service. For the holy day represents endless rest and honoring without end. And therefore I hold it unlawful to make great carriages on Sundays or any principal feast for any church making.\n\nDues. Is it not permissible to help men of holy church in the great holy days to housing in carriage? \"Paupers. If they are poor, it is fitting to help them a little in housing. But if they are wealthy enough to pay for it in the work day, it is not fitting to travel for them on Sundays and other great feasts. Diues. Is it fitting for vendors or other chapmen to ride or go from town to town on Sundays to sell wares or other things in the church or in the churchyard or at the church gate? Pauper. No, indeed. For such a market should not be held on Sundays, nor on Saturdays, nor outside. Extra de ferijs. All Sundays. And therefore market days have been ordered on other days so that buying and selling may be done, and they may keep the Sabbath day holy. But it is fitting for vendors to sell wares in their own places, so that they do it primarily for alms of their own Christian faith, and for hearing their service. Allow them to buy.\"\n\n\"Diues. Is it fitting to work on Sundays when the Evensong is said and when the people have heard God's service?\" Pauper. Nay, indeed, they are not compelled to work as I first said, for else men should be bound from evening to evening. And therefore, when a sermon is done after none on Sunday, it is not seemly to work then. And also when that sermon is said in the Saturday after none, it is seemly to work till the sun goes down. Nevertheless, so little the work may be that it is no sin to do it then.\n\nDives. How should men know how much work is sufficient for the holy day, and what need excuses a man from laboring in Sunday and other great feasts for covetousness and wantonness, that men do not trust in God but fear that God would fail them and put people in fear of need, when there should be no fear of such need?\n\nPauper. Therefore, if they might readily have their bishop, they should ask counsel, or else their curate, or some other wise man. And if the need be great and open, their own conscience. If men or women ask counsel in doubtful matters, they are excused, for they may act by authority of the law. If a counselor fails in giving counsel, yet the asker is excused, provided he knows it is not good or he did not diligently seek to know it. He is excused because he asked counsel and forsook his own wisdom and will, thereby receiving great reward.\n\nWhen servants travel unnecessarily on Sundays at the command of their superiors, are they not excused before God by their masters' bidding?\n\nPauper: If they travel and do their masters' bidding primarily out of fear and obedience that they owe to their superiors, and not for covetousness or any other evil cause, and the manner of traveling is lawful in itself, then they are excused. For holy writ says, \"God loves obedience better than sacrifice.\" But beware the sovereign who compels his servant to travel on Sundays or on any great feast day. For a festival to be worthy, the sovereign's participation is essential. For without their will, their servants and beasts will not perform any servile works.\n\nFeasts and dances used in royalty, as in plays and dances done primarily for the purpose of devotion and merriment to teach men to love God more, are not unlawful. They should not involve ribaldry or lewdness, so that the people are not prevented from God's service or from hearing God's word. No errors should be introduced in such royalty and plays against the faith of the holy church or good living.\n\nAll other plays are forbidden on both holy days and working days. Contrary to decorum. 3 Irreligious. Extra lib. iij. tit. i.\n\nAccording to the gloss, representing in playing at Christmasse Herod and the three kings and other processes of the gospels, both then and at Esther and other times, is permissible. It is lawful and commendable. According to your speech, it seems that on holy days, men may make merry. Pauper. God forbid otherwise. For as I said, the holy day is ordered for rest and relief, both of body and soul. And according to nature, according to the law, according to grace, and from the beginning of the world, the holy day has been so conducive to honesty for the soul and body, and for the worship of God whose day it is, solace in clothing, in food and drink, in occupation, and honesty with merrymaking. And therefore the prophet says, He who made the day, let us rejoice and be glad in it. This is the day that God made; let us be merry and rejoice, Pauper. Contra. Saint Augustine says that it is less of a sin to go to the plow and the cart, and to card and spin on a Sunday, than to lead dances. Pauper. Saint Augustine speaks of such dances and games as were used in his time, when Christian people were much mixed with pagans. people and by old custom and example of pagan peoples used unholy dances and plays that were ordained in ancient times to stir the people to lechery and other sins. And so, if dancing and playing now on holy days stir men and women to pride, lechery, gluttony, sleuthing, over-awakening at night, and idleness on work days, and other sins, as it is likely they do now in our days, then against such sparks St. Augustine speaks out. But against honest dances and plays done in due time and in a good manner on holy days, St. Augustine speaks not. \u00b6Dies. Contra. We find in holy writ that God commanded his people to afflict their souls and give them to sorrow and mourning on the holy days. Dies expiactionis erit celeberrimus et vocabit sanctus affligitisque aias vras in eo. Ois aia que afflicta non fuisset die hoc peribit de populis suis. Leviticus XXIII.\n\nThen it seems that God wills that men give them rather to mourning than to mirth or to welfare on the holy day. Proverbs. Solomon says, \"Hope deferred makes the heart sick.\" (Proverbs 13:12) The hope, desire, and longing that is delayed in God's holy days is a sign of endless rest, joy, mirth, and welfare in the bliss of heaven that we hope to have without end. For there men shall rejoice without end from all manner of toil, thought, and care. Therefore, as I said first, God wills that we think on the holy day of rest, joy, and bliss that the holy day signifies, and have it in thought, desire, longing, and hope to come there. And so torment our souls by longing and by sorrow for sin, for our desire is so long delayed. In this manner, God wills that every man and woman torment his soul in the holy day by loving God's warfare and by sorrow for God's offense. Not to show great heaviness outwardly. / And it is forbidden to do bodily penance on any great holy day. More over, my friend, God did not wish that the Jews should torment their souls in every holy day, but only in one solemnity, which was called the feast of cleansing and forgiveness. For that day God gave the Jews the great sin they committed when they made for themselves a calf of gold and silver, and worshiped it as a god, notwithstanding all the wonders that God had shown them a little before, leading them through the Red Sea with dry feet and drowning Pharaoh and all his host, and speaking to them openly by the voices of angels from above the mount Sinai in thunder and lightning, in fire and smoke, full grim in voices of trumpets and of clarion, fearful to hear. And because that grievous sin was first forgiven them on that day and they were first made clean from that great sin, therefore God commanded them that day for the joy of forgiveness. He bad them also that day to torment their souls for sorrow of that grievous sin, and for their unkindness that they should remember their sins and be ashamed of them. And also have in mind God's goodness towards their shrewdness, and thank him for it. This was the tenth day of September.\n\nDives. Where do you find that God commanded men to make merry and farewell in the holy day? \u00b6Pauper. In the same place of holy write, Leviticus 23.10-11. Where we find that God commanded the children of Israel to take branches and bows of palm trees and the fairest trees that they might find, and make tabernacles and dwell therein seven days together every year, and there to make merry before their Lord God, in the mind that God made them to dwell in tabernacles in the wilderness forty years and there saved them and kept them from woe. And Esdras the prophet said to God's people: \"This day is hallowed to our Lord God; do not mourn, do not weep, but eat the good things and drink the sweet.\" And you that may send part to them that may not, or have no power wherewith to provide them with meat or drink. Be not sorry for it, it is God's holy day. Gaudete enim Dominus proxima est, et fortitudo vestra. The joy of our Lord is your strength; that is to say, God is glad that you are strong, glad and merry. Nehemiah 8.6 And therefore fasting is forbidden on the Sabbath. Di.xxx. Si quis tanquam rex fecerit mihi, et propter hoc Michol scorned me for his sprouting and his son's birth and his lowliness; therefore God made her barren, it says in the book. Also God was glad for his people that were in much care and tribulation, and said, yet shall maidens make merry in song and dancing, and old people together. For I will turn their care into joy, and comfort them in their sorrow. Jeremiah 31.12 It may well be as you say. For mirth and gladness comfort men in God's service, and heaviness dulls and lets all manner of liking. Pauper. Therefore David says, \"Serve the Lord in joy. Serve him with cheerfulness and gladness. But two things must be kept in God's service and in good living: sadness in countenance and in doing, gladness in thinking. Sadness without sorrow, that is, without malice, wrath, hate, and envy. And gladness without folly and ribaldry. And therefore, my friend, I pray that you may be sad but not unhappy. Be always glad, but never made so by folly. Be always sad, always glad, so that your gladness and your sadness are always mediated with liking and love of God, and with devotion.\"\n\nWhy are these three commandments called the commandments of the first table? [Pauper.] For when God gave Moses the law on Mount Sinai, he took him the ten commandments written on two tables of stone. In the first table were written the three first commandments, which teach us how we should worship our God and love him above all things. And in the second table were written the other seven commandments, which teach us how we should love and honor our neighbor. They are called the Commandments of the first table for their worthiness and because they were written in the first table. In the second table were written other seven Commandments, which teach us to love our Christian neighbors as ourselves and are called the Commandments of the second table. All the Ten Commandments are therefore comprehended and closed in the two Commandments of charity. The first Commandment of charity is this: thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, with all thy strength. When he says thou shalt love thy God with all thy heart excludes all manner of idolatry, for it is forbidden by the first Commandment that no man set his heart, faith, or trust in any creature more than in God, nor against God's worship. For he who loves well another has kindly a trust and a faith in him. And after that he loves, so he trusts. And there he trusts most, commonly he loves most. Therefore. God commands that you should love him with all your heart, that is, with all your faith. So you should set all your faith and trust in him before all others, as he is almighty and can best help in need. The first commandment of these three is primarily applied to the Father Almighty. God also commands that you love him with all your soul, that is, with all your will, without contradiction, so that your will is not contrary to his but always conforms to his. And in this he commands that you take not his name in vain. But since you have taken the name of Christ and are called Christian, you should conform your will, life, and speech to his will, so that you will nothing, do nothing, or say anything against his will by your will and your understanding, and make no other gods or bow down to their worship. And hope securely that if you fulfill God's will here on earth, he will fulfill it for you. Thy will in heaven. Look that thou spend all thy life and thy being in his worship and in his love. And therefore if thou lovest him not with all thy soul, and thereto takest his name in vain, for his name is \"Qui est.\" That is to say, He who is. For all thing that is taketh its being from him. And therefore if you spend your life and thy being in sin and vanity, you take his name in vain. Also look that thou spend all thy wit in his love, that you study to know the truth, that is Christ's name. For he says, \"Ego sum veritas.\" And therefore the second commandment is applied to the second person in Trinity, it is the Son, all wise. Also he bids you love him with all your mind, without forgetting his benefits and his gifts to you and to others. And in that he bids thee keep well the holy day which is principally ordained, that thou withdraw thy thoughts and mind from the world, and think thereon of God and heavenly things. Then think on thine own unkindness and of God's goodness, as I said first. And therefore he says, \"Memento.\" Remember that thou honourest well the holy days. That is to say, love God with all thy thought and with all thy mind, that thou wilt be in will nothing to think against his pleasure, and that thou have liking to think of him by the grace of the Holy Ghost, to whom the third commandment is applied. We may think no good thought. The first commandment is applied to the Father almighty, who can best help in need. For might and idolatry cannot help. The second commandment is applied to the Son, almighty and true, whose name is treasured and sovereign wisdom. For he knows all, he may not be deceived. The third commandment is applied to the holy ghost, which is called the Parasunday and other festivals. According to the multitude of sorrows in my heart, Your comforts have gladdened my soul. The holy ghost commands that men should rest from their labors in the holy days and afterwards in endless bliss. Also, my friend, as the gospel says in Mark 12:30, \"You shall love God with all your heart, and with all your soul, and with all your mind, and with all your strength.\" That is to say, as Saint Bernard says, \"You must love him sweetly, wisely, and mightily. Sweetly with all your heart, with all your soul, that you have liking in him passing all others. Wisely with all your mind and with all your thoughts, that you study and strive night and day to do his pleasure.\" You shall flee not from your offense. You must love him mightily and steadfastly, so that neither fear nor worry depart you from his love. Therefore, Saint Paul says that no trouble, hunger, heat, cold, or creature should separate us from the charity in Christ, if we loved him as we should. You shall love your God with all your heart, so that you love nothing but him and in him. You shall love him with all your soul, so that you spend all your will and all your affection in his love. You shall love him with all your mind, so that you spend all your thoughts in his love. You shall love him with all your might, so that you spend all your strengths in his love, so that you assent to nothing and think nothing and do nothing against his pleasure, nor let his love depart from you. The first commandment teaches us to love him mightily. The second teaches us to love him wisely. The third commands us to love him sweetly. By the first commandment, God teaches us faith and right belief. By the second, He teaches us hope. For as He says through the prophet, \"In me he hoped; I will deliver him, and I will defend him, for he has known my name.\" Blessed is the man whose hope is in the name of the Lord, and who has paid heed to no vanities or false witnesses, forsaking them and taking God's name in vain. For, as Saint Paul says, \"There is no name under heaven by which we may be saved, but in the name of Jesus.\" Therefore, those who have God's name in reverence may have secure hope of salvation. And even if they have it in contempt, they ought to be in great fear. By the third commandment, God teaches us charity. For charity and good love is rest in every sorrow and trial, for love makes trials endurable. Love God with all your heart, soul, and mind. With all your speech, for speech is a token of thoughts within. Love Him also with all your might, that is, with all your works. The first commandment of the First Table teaches us to love God with all our heart. The second teaches us to love Him with all our words, and to show love to Him in speech. Whoever loves another truly will speak well of him, be glad to hear his good name spoken, and be sorry to hear his name despised and defamed. By the third commandment, we are taught to show love to God in deed, that is, to leave our own occupations on holy days and give ourselves primarily to serve Him and be occupied with Him, doing nothing but for His love and to His worship, or for great need of ourselves. Whoever does not do this. You shall love another well, he will seek a time to speak with him and deal with him. And therefore God bids us honor the holy days, and attend to him and occupy ourselves with him as with our dear Lord, who made us of nothing and bought us fully dear with his precious blood, and saves us and keeps us, and gives us all that we have of any good and finds us all that we need and much more. And if we love him in this manner with all our mights and deeds and works, and honor the holy day and the Sabbath that he has commanded us, he should give us a Sabbath and rest in heaven, as the prophet Isaiah says, \"it shall be a Sabbath of Sabbaths,\" that is to say, endless rest signified by temporal rest in the holy day, and the month of months, that is to say, endless joy signified and figured by temporal joy in the holy day. Isaiah 66: Amen. Dives. As I think now, thou hast declared the commandments of the first Table fully and perfectly to man's soul. Now I pray for God's sake. For the purpose of performing that thou hast begun and wilt declare to me now the commandments of the second table, that I may better know the laws of God and more pleasantly serve my God, and keep me the more peaceful in charity with mine even Christian. For as I have understood, all the seven commandments of the second table are knitted together in the second commandment of charity, which bids us love our even Christian as ourselves.\n\nPauper. Mankind has two beginnings. The first beginning and beginner is God. And the second beginning and beginner is the father and mother. By the first commandment of the first table we are bound to worship God above all things, as Him who is the beginning of us and of all creatures. By the first commandment of the second table we are taught to worship father and mother who are our beginning next after God. And therefore he says in the first commandment of the second table, \"Honor thy father and thy mother.\" \"That is to say, honor thy father and thy mother. By the commandments of the first table, he taught us to love God above all things. By the commandments of the second table, he teaches us to love our Christian neighbors as ourselves. And since charity is most shown by worshiping and helping our Christian neighbors, he begins by teaching us to do to them that we owe by way of charity most: to worship after God and most to help our father and mother. Therefore he says, Honor thy father and thy mother. By this commandment we are bound to help our bodily father and mother in need and be obedient and meek to them, not despise them, not anger them unreasonably, not banish or harm them, nor scorn them for any age, illness, or folly that they say or do, but support them in their age and weakness, as they have supported us.\" We find in Genesis chapter 9, that Noah had three sons: Shem, Ham, and Japheth. When the flood was over, it happened that they found their father Noah lying in a drunken stupor, for he was unaware of the power of the wine. Before the flood, men did not drink wine nor eat meat. And when Noah was in this state, his middle son Ham found him lying uncovered, so that he could see his private parts. Ham laughed at his father and did not cover him, but went and told his brothers Shem and Japheth. But his brothers would not look at their father's shameful sight; instead, they turned their faces away from him and covered him with a cloak, respecting him. When Noah awoke and knew what his middle son Ham had done to him, he was angry with him and cursed Ham's son Canaan, as well as Ham and all his descendants. He made Canaan a servant and gave the blessing to Shem and Japheth and their children after them. And thus, for scorningly and disrespecting the son who did this to the father, began first bondage and servitude and was confirmed by God. Diues. Cain did sin and not Cainan, who was yet but a child. Why cursed Noah's child Chanaan and not Cain, the father? Pauper. Noah would not curse Cham in his own person, for God had blessed him in his person with his brothers immediately after the flood, and therefore he cursed Chanaan his son and him in his son and all that should come of him. For it was God's judgment that, just as he had brought shame to his father, so his children should bring shame and disgrace to him. And as Noah had no joy in him, so he should have no joy in his children. Diues. The reason is good and rightful, say forth. Pauper. Therefore Solomon says, \"The eye that scorns its father and despises the birth of its mother, a flood will suffocate it, and demons will torment it.\" Proverbs. 30. The eye that scorns its father and despises the birth of its mother. A flood will suffocate it, and demons will torment it. His mother's reproaches, that is, the threats of Hell's messengers shall torment and pick out that eye. And therefore he says in another place, Honor thy father and mother, and forget not the sighings of thy mother. Remember that thou hadst been nothing but by them. And render unto them as they have rendered unto thee. Ecclus. ix. Worship thy father and remember not the sighs of thy mother, nor what pain she had when she bore thee. Think that but by them thou hadst not been, and yield them and do to them as they did to thee. And God commanded Himself in the old law, that he who cursed or maltreated his father or mother, he should be slain. Leviticus. XX. Many children would gladly see their father and mother dead, they might have their inheritance and live at their own governance. And often when they cannot have it by their good will or by their death, they will have it by plea and by might. Pauper. Such children shall late suffer, and they shall have little joy and worship. Her own children, but much shame and disgrace. For as Solomon says, \"He who curses his father or his mother, his lamp will be quenched in the midst of darkness. That is to say, either he shall have no light, or if he has it, he shall be without honor. The heritage says this to such children: they shall lack blessing and grace of God in the end. Proverbs 20. And in another place he says, \"Whoever withdraws anything from his father and from his mother, and says it is no sin, he is as wicked as a manstealer. Participant in homicide is. Proverbs 23. Also, in the second book of Kings 15, we find that Absalom, the son of David, wanted to put his father David out of his kingdom. He drove him out of the city of Jerusalem barefoot, for he came suddenly upon him. David was forced to flee and save his life. Soon after, Absalom gave battle to his father in the field, but, as God willed, he was overcome and many of his people were killed. slayne / both by swerde & by wylde be\u2223stes.\nThan Absolon fledde rydynge\non his mule bare heded. And as he\nrode vnder an oke / his heere that\nwas full longe and full fayre smote\nvp amonges the bowes / and there it\nfastened so that the mule passed forth\nin his rennynge / but Absolon henge\nstylle by his heer tyll that Ioab that\nwas chyef captayne & prynce of the\noost of Dauyd came to hym & smote\nhym through the herte with thre spe\u2223res\n/ and made hym forth be stoned to\ndeth / that was the moost dyspyteous\ndeth in the lawe. And soo Absolon y\u2022\nwas than the fayrest man lyuynge / for\nhaste that he had to the herytage\n& wronge y\u2022 he dyde to his fader / he\nloste both his herytage & his lyfe. Al\u2223so\nAdony his brother wolde haue ben\nkyng whyles his fader Dauyd lyued\nand Dauyd pryued hym of the kyng\u2223dome\nfor euer & made Salomon that\nwas than not .xi. yere olde kyng. And\nafterwarne Adony was slayne for he\nwolde haue ben kyng ayenst his fa\u2223ders\nordenau\u0304ce. Therfore god badde\nin the olde lawe Deut .xxi. That yf There were only unruly children who would not obey their father and mother. They should be led to the rulers of the city and say to them: Our son is bold and proud; he will not listen to our teaching or our bidding but gives himself to riot, gluttony, and lechery, and to great feasts and faring. And God commanded that all the people of the city or town should stone the unruly child as an example for all others. For when young people become rebellious against father and mother and give themselves to such riot and idleness, but they are chastised and endure in the beginning, they will shame the community of the people by robbery, murder, and manslaughter, and make rebellion and rising against their sovereigns. Also, Matthew 15: Christ in the Gospel reproves all those who, under the color of God's worship and the holy church, withdraw necessary living from father or mother. And he repreued tho men of holy\nchirche that so enfourme the childern\nto saye to theyr fader and moder that\nthey may not worshyp god and holy\nchirche for the coste that they doo to\nsusteyne theym selfe / & so make fader\n& moder to lyue in myschyef / y\u2022 men\nof holy chirche may lyue in delyces.\nNOt oonly by the co\u0304maunde\u2223ment\nof god ben we bou\u0304den\nand taught to worshyp and\nto helpe our fader and our moder / but\nalso by example in kynde as the\nmaystre telleth of propretees. That\nwhan the storke that is called Cico\u2223nia\nin latyn / as she hath brought for\u2223the\nher byrdes to flyght / both the ma\u00a6le\nand the female ben bycomen full\nfeble for trauayl that they had in the\nbredynge & bryngynge forth of theyr\nbyrdes / & ben so feble that they may\nnot well helpe theym selfe. For both\nthe male and the female sytten by dy\u00a6uer\ns;e\ntymes on the egges / & chaunge\ntheyr trauaylle in bredynge of theyr\nbyrdes / and in fetchyng of mete and\ndrynke for them selfe & for theyr byr\u2223des.\nAnd therfore whan the byrdes ben grow and may flee, they fetch mete to their father and mother in the nest as long as they travel to bring forth their birds until they are relieved and may travel to help themselves. He also tells that there is an enemy between the Pelican and the addre. The addre waits when the Pelican has birds and is out of the nest to get mete for herself and her birds. The addre creeps up in the nest and kills the birds. And when the Pelican comes again and finds her young, this commandment bids us worship father and mother, and that we may do it without any cost and with little trouble. For we may rise against them, kneel to them, take their blessing, and speak to them with reverence and so keep the commandment. Pauper. The commandment binds us not only to worship father and mother with such reverence doing, but also to worship them with help when needed. Diues. Where You find one who helps at need is called worship. In the first pillar, it is written in the Acts of Saint Pope, to Bishop Timothy, he commanded that he should worship very widows, that is, he should sustain them with the goods of the holy church. And he called there very widows who had no means to be sustained by their own. And if she had children or father or mother or anyone to live with, he commanded that she should learn to rule her household and help father and mother as they helped her. And in the same chapter he commands that priests and men of the holy church who rule well their subjects should have double worship from the people, that is, the glory, that the people should obey them and do them reverence and find them all that they need, and especially to them who travel in preaching and teaching of the gospel. Diues. It is only folly when for age and feebleness people cannot help or govern themselves, then to be taken to their children's governance. of the housekeeper and put themselves in charge of their children and their governance. Paupers. More simply, it is that they put them in their children's charge and keeping rather than in strangers'. Namely, if they have found them good and kind to them before. But for any trust in their children, I would not fully dismiss them from their good but always reserve the lordship to themselves and their children in danger. And therefore Solomon says, \"Hear me, nobles and all people, and consider the condition of your children for help.\" I find that an old man entrusted his household and gave him all that he had to keep him well in his old age. First, he lay with his son in the chamber; at last he was put out of the chamber and laid him behind the spear at the hall door, for he caught and roughed him so much that his son and his son's wife might have no rest by him in the chamber. And when he lay so near the hall door, he had much cold and called to his sons soon. a little child and bade him go\nto his father and ask of him some clothes to keep him from the cold.\nThe child did the errand, & the father took the child an old sack. Have said he, & bade him lay this on him. Nay, father said the child, but keep it in with me & send you half & keep you the other half till the time when you are old that you may then cover yourself therewith & keep yourself from the cold. Not long since this happened in Colchester. There was an old man who lived there, who took his son in his old age into his entire household & gave him all that he had to keep him well in his old age. First he lay in the chamber with his son, after he was put alone in an outer chamber in the yard, & was served badly both at bed & at table. One day he asked his son's wife to leave him half a bushel of food for a certain thing, but he would not tell her what he should do with it. She took him half a bushel, wondering what he should do with it. He went into his chamber and shut the door to him. He took a few pens and halfpens and other things and put them in the crannies of the half-busshell. Soon after, he took her again her half-busshell. She looked closely in the half-busshell to know what he had meant to do with it. And then she found money hanging in the crannies and clefts of the half-shell. She went and showed it to her husband, and he thought the same. For his father kept ever a large hutch beside his bed, well locked and heavy, but his son could not know what it was. But after this deed, he hoped that there had been much money in it. And in hope of that money, he and his wife kept their father well and honestly until his death. When he was dead, he broke open the hutch, for he found ducats. Yet contrary to Christ says in the Gospel, \"He that loveth father or mother more than me is not worthy of me.\" Matthew 19. He That which hates not his father and mother, he may not be my disciple. But we are not bound to worship it nor to help it. Therefore we are neither bound to worship father nor mother, nor to help them in need. \u00b6Pauper.\nChrist spoke these words when nearly all the world was pagan and of false belief, and when nearly all the fathers and mothers were in false belief and in deadly sin. And therefore Christ spoke these words. Not that children should hate the persons of their fathers and mothers, but they should hate their false belief and their wicked living, and so we must all do if we will be saved, we should love every man and woman and hate their sin. And inasmuch as father and mother hinder us in God's way, we should hate their malice and forsake their wicked living and follow God and be eager to draw father and mother after us in God's way by good teaching and example. \u00b6Diues. Yet contrary to this, Christ says in the gospel, \"Vengeance is mine, saith the Lord, I will repay.\" suum et contra matrem suam. Matthew. A poor man. In God's cause and in truth, a man and a woman ought to forsake father and mother if they withstand God's cause and hold against the truth. And so Christ came to separate man and woman from their father and mother who stood against the truth. Christ came not to put complete hatred between man and his father and mother, but to make man and woman to forsake father and mother for God's sake if they will let go of Him. And therefore He says in the same place, \"He who loves father and mother more than me is not worthy of Me; and you shall love father and mother and help them in need, though they be then and never so wicked; but you shall love God more than them. And if we cannot please God and them both, we should offend them and please God, and always love their person and hate their sin. And be diligent to amend them with good exhortation, with love and meekness and reverence.\n\nDiues. Yet contrary to you. Saint Paul Children ought not to gather treasure for their parents and mothers, but fathers and mothers ought to gather treasure for their children. Therefore, it seems that children should not care for their father and mother, but fathers and mothers should care for their children. Pauper\n\nEach of them ought to care for the other, but more the father and mother for the child, than the child for father and mother. Pauper\n\nWhy so? Pauper\n\nFor the child is, by common course of nature, seeming weaker to live than his father and mother, and his children should be his father's children and his mother's. And so, father and mother should not care only for their own children, but also, by the way of nature, they ought to care for their children's children, and have more affection for their children than their children for them, and more care for their children than their children for them. And therefore, right as the root. The tree, by nature, gives more moisture and virtue up to itself and the crop than it gives down to the root. Therefore, by nature, the father and mother must be more busy to help their children and provide for them than the children are for the father and mother, who sooner, by nature, will die. Nevertheless, just as the crop refreshes the root with moisture from dew and rain and shades it from the sun's heat, so ought children to refresh their father and mother at their need and keep them from harm as much as they can in a good manner and keep them well and honestly. Not for the purpose of making them rich or indulging them in delicacies. When a man or woman enters into religion, he is dead to the world. Therefore, it seems that by his entering religion, he is exempted from this commandment. And he who is not bound to help his father or mother at need, for when he is professed in religion, he may not give, for he has nothing. \"Have nothing, a pauper. By this commandment, a man and woman are bound to two things: to show reverence to father and mother, and to help them in need. As for the first point, the degree of reverence is as much required or more than the secular in time and place, and when and where he may do it. But as for the second point, that is to help them in need, if his father and mother have not wherewith to live or are unable to obtain their living honestly, the son ought not to enter into such a relationship where he cannot help them, for if he does, he may be the cause of their death. But if his father and mother have enough to live by, he may enter into the relationship, even if they forbid it. He shall not spare for love, for prayer, for blessing, nor for cursing. For as St. Augustine says in Epistle 130, this commandment binds those who have greater charges and profits, it does not release them. Yet, contra te. If the religious keep not this commandment because of their religion, they sin.\" In taking of his vow. A pauper:\n\nThat is true. A pauper:\nDues. I suppose he never after saw his father nor mother, nor did he help or show respect to them. A pauper:\nThough he saw them never after, nor helped them in need nor did to them respect, if his will was good to help them in need and do them respect, if he might come to them himself or by any person, yet he kept the commandment. For though this commandment binds man and woman always, yet it does not bind for always, as clerks say, not for every time or place or cause, but only for such a cause, time, and place where they may do it willingly. And thus, all commandments are affirmative, but commandments are negative every time and for every time. A pauper:\nWhat if father and mother fall into misfortune after their son is professed in religion, ought not their son to forsake religion and help his father and mother in their misfortune? A pauper:\nSome clerks tell that for as much as he is their son. A man is released from suing against the world by his profession. Therefore, he is dismissed from curing his father and mother, as he is dismissed from it by bodily death, and he ought not to leave his religion but dwell still under obedience of his prelate. Nevertheless, he ought to do his duty to help them saving his obedience and honesty in religion. In Surp. Con. Libro iij. tit. xxxiiij. q._ CC.xlix.\n\nA poor man who has nothing may give, but the religious man makes it so that he may have nothing in prospect. How should he then help either father or mother, or any other of his kin?\n\nIf he is a religious beggar, he may beg for his father and mother as he does for himself, and so relieve and help them through alms-giving. And if he does so, without a doubt, God will send him enough because of his charity, and he will fare better for them both in body and soul. And if he is a religious possessor endowed by temporal goods, he may relieve them. in the same manner, or else by alms of the house which is endowed as Princely, to help the needy, and notably the poor and the modest. For St. Paul says that he who has no cure if his next is worse than Jews or Saracens or pagans. Dives. As they say, the goods of the holy church may not be dealt with or given into the use of seculars. \u00b6Pauper. God forbid, otherwise. For all that holy church has, it is given to holy church, or else purchased by the substance of temporal lords, to help Christian people in misery. And therefore holy church's goods are called the goods of the poor and of the needy. 16 q._ 1. Decime. et cao. Quino. \u00b6Dives. These really possessors endowed in such great riches, say that they are the goods of the house. And therefore none of them may give anything of the goods without the common assent of the convent and the leave of their sovereign. And so I think it is hard for any religious possessor to help either father or mother by goods of his house. For the religious may not scarcely help themselves with goods from his house; he shall hardly or may not relieve his father or mother with goods from his house. For indeed, he will find both his prelate and his convent against him, alleging delapidation and waste and poverty and great need without need. For yet there is no house that will say that they have enough.\n\nPauper. It is a sorry plight than the plight of religious who cannot in great riches surpass dukes/earls/barons. But truly they show well that all their busyness is to spare, to purchase, to beg of lords and ladies, and of other men lands and rents, gold and silver, not for the help of the poor, but to maintain their pride and their welfare.\n\nSt. Benet often gave to the nuns goods to help the needy. For we read in Priory. Dialogues, that there was a good simple man who was sick and owed twelve shillings. He came to\n\n(Note: The text appears to be incomplete at the end.) saynt Benett & prayed hym of helpe\nSaynt Benett sayd yt he had nought\nthan for to helpe hym selfe with / but\ncome agayne to me sayd he after two\ndayes / & than I shall helpe the yf I\nmay. Saynt Benett for pyte that he\nhadde on that man / prayde to god\nfor helpe. And sodaynly he fou\u0304de lyg\u00a6gynge\n.xiij. shellynges on the hutche\nof the couent that was full of whete\nwhiche moneye Saynt Benett toke\nand gaue to that sory man / & badde\nhym paye .xij. shellynges for his dette\nand .xij. pens ouer he badde hym ke\u2223pe\nfor his lyuynge. And without doub\u00a6te\nyf Saynt Benett hadde hadde so\nmoche moneye of the couent / he shol\u2223de\nhaue done the same with the couen\u00a6tes\nmoneye without assente of the co\u00a6uent\nFor we fynde in the same boke / that\nther was a grete hongre in that\ncontree that saynt Benett dwelled in\nAnd whan he sawe the folke at mys\u2223chyef\n/ he gaaf awaye nygh all the go\u00a6des\nof the couent / so that ther was no\u00a6thynge\nlefte in the couent wherby to\nlyue but a lytyll oyle in a glasse. And\nthan cam a man to hym whos name Agapitus prayed to God for a little oil. St. Benedict ordered the monk guarding the oil to give it to the needy man. The monk, out of greed and fear of displeasing the convent, refused. St. Benedict was displeased and ordered another monk to throw the oil out of the window. When the oil was cast out, it fell over a hundred feet onto cragges and stones without the glass breaking or the oil spilling. Then St. Benedict ordered the monks to give the oil to the needy man. Before all the monks, he named the cellarer of his pride and weakness. St. Bernard and his brothers prayed to God to send them some oil to live on. Suddenly, a ton of oil lying there beside them appeared. \"void/suddenly was so full of oil that it ran over in the floor. We read also in the life of St. Gregory that there came a man and asked St. Gregory for alms for God's sake. For he had lost all his goods on the sea and was barely escaping with his life. St. Gregory, who was then but an abbot, gave him six pence. And he did so. The same day he came again and asked alms and received as much. He came again the third day and alleged great poverty, that he had lost much and had little left. St. Gregory had his procurator and ruler of the nuns' goods that he should give him his alms. He answered and said that there was nothing left but a dish of silver in which his mother was accustomed to send him food. St. Gregory bade him give the poor man the dish and so he did. This poor man was God's angel in the likeness of a poor man, and for this alms, God made St. Gregory pope of Rome afterwards. We find also in the life of St. Francis that he bade his brethren take\" The religious said that the gods of the convent are all their gods in common. Therefore, none of them may leave without the consent of them all. For by common rule of the law that touches almost everything is approved by all. Quod oes tangit. Ab hominibus approbari debet. And by another rule, no man can give anything but what he has himself. Nemo potest plus viris transferre quam sibi competitur. Therefore, since no person of the convent has any right in the goods of the convent, none of them may give any alms of the convent's goods or any other goods without the consent of them all or the majority. For what thing is any monk of the convent? It is the convent's. And what he gets? It is the convent's. Quia quicquid monasterio quisquidque obtinet.\n\nPauper. By such hypocrisy under the color of poverty they may maintain their pride and avarice & occupy. Greater lords than many dukes, earls, and barons have the duty to provide great entertainment for the land and great relief for the poor people. For that God ordained it to be common to help at need for all men. So, four men of religion in one house might spend 20,000 marks by their will and common opinion. All good should neither turn to help the land nor the poor people, but all to help the poor convent. Diues says to my reasons. [Pauper]. Your reasons are not worth it. For the goods of religious people should be more common than other men's goods to help the land and the poor people. And therefore, the law says that common life is necessary for all men, and especially for those who wish to follow the life of Christ's disciples. For as the air or the light of the sun may not be departed or approached to one place more than to another. So he says that all these worldly goods should be common in need, according to the twelve quarters. And therefore, they who have it. Most need/have most right to goods of the religious. And the lordship is no more appropriate to the religious than to the seculars. For both seculars and religions should be helped by it. But dispensation/governance/keeping of the goods of the holy church is appropriate to the religious and to other men of the holy church. And therefore, holy write says that in the beginning of holy church all things were common to the multitude of all Christian people, not only to the apostles but to all Christian people. Acts.iv.32. And therefore, if religions mispend the goods that are taken to them, & help not the needy people, they do great wrong to Christian people, for they withhold them from their right, & make proper to them that ought to be common to all.\n\nIt is a shame and an over great abuse that a man of religion rides/some with his tenth or with his twentieth, some on a horse of ten pounds in a saddle all gilded. And for power that he binds himself to in his, [sic] [this sentence is incomplete and may not make perfect sense without additional context] A professional, as they say, may not give a halfpenny for God's love nor help his father and mother in need without asking leave of his sovereign. Then God, who is sovereign of all, help father and mother in need. For God's commandment is most to be obeyed. And St. Peter says, \"Obedience is required.\" A pauper. We are bound to worship father and mother, not only in reverence and helping in need, but also in obeying their command and their teaching. For Solomon says, \"Hear your father who begat you, and do not despise your mother's commandment.\" He who worships his father shall have joy of his children, and he shall be heard of God in his prayer, and he shall live the longer good life. And he who obeys his father shall refresh his mother. He feared God and worshiped father and mother. And he shall serve him as his lord in word and in deed and in all patience, says he. God's blessing may come upon the father, says he, God's blessing makes the houses of the father stable and secure. Children and the mothers' curses destroy their houses down to the ground. He is full of wicked fame, forsaking his father's obedience. And he is cursed of God who angers his mother and will not do her bidding. These are Solomon's words. Eccl. iii. And therefore God commanded children to be obedient to their fathers, and mothers should be stoned to death. Deut. xxi. We read Jeremiah xxxv. That Jonadab commanded his children that they should never drink wine, make houses, sow land, nor plant vineyards. And because they kept their father's bidding, God said to them through prophet Jeremiah. For that you have obeyed the commandment of Jonadab your father and kept all his commandments, therefore the kindred of Jonadab shall not fail, but all days that kindred shall be in my sight, and I shall have an eye to them and help them. But the wicked people of Judah and Jerusalem who would not obey my commandments, I shall destroy. Therefore Saint Paul says, \"Children, obey your parents' commands and your mothers,\" for this is righteousness. Right thing. Worship the father and mother, for this is the first commandment and request that you may live well on earth. And the father says that he does not provoke or shame his wife, her husband is in great despite and shame before his father who begot her. Eccl. 22: The wise son gladdens his father. The son who is a fool in his living is his mother's sorrow. Proverbs x. Iratus est filius patris. Et dolor matris genuit eum. Proverbs 17. The foolish child is wrathful and sorrowful toward his father, and his mother who bore him is sorrowful.\n\nAnd therefore Solomon says, A rod and correction are a reproof to children. Eccl. 3: He who spares his father and mother will be joyful in his children. And he who does not honor his father and mother in this way, but makes them angry and teaches them evil, is cursed by God. Maledictus qui non honorat patrem et matrem. Deuteronomy 27. A cursed one is he who says he does not honor his father and mother with his good living. But unworthy are they of it who scorn them with their smiling. For all the fears of the child turn to felony and shame to father and mother. And all the goodness and all the good that the child begets and blesses be the mother that bore him. Therefore says the wise man that God honors the father in his children when he sees them good children. Eccl. iii. It is great shame to father and mother when men curse them and blame them for the wickedness of their children. And therefore the wise man says, Non iocunderis in filijs impijs. Have thou no hope nor liking in thy children if they be shrews and fear not God. It is better, says he, to have one good child than a thousand children shrews, and better to die without than to leave after them shrewd children Eccl. xvi. For as he says, Wisdom. iv. All the children that come of wicked people shall be witnesses of wickedness against their father and mother, when they shall be accused of their wickedness at the door. For the father and the mother shall be in the same trouble as their children. Answers should be given for their own wickedness and for their children's. But the wise man says, \"If you have children, teach them well and bend them and make them simple and meek in their youth. If you have daughters, keep their bodies and behave honestly towards them, but show them no glad cheer, be not overly familiar with them. Eccl. VII. While a truce is a small spring, it may be bent as men will have it. But when it is fully grown, it will not be bent. So may the child in his youth, with a little twig, be chastised and made low and meek. But when he is grown and puffed up with pride and the pleasure of living, it is hard to lower him or amend him. And therefore the wise man says, 'He who spares the rod hates his son when he is most in need of correction.' And when she has birds and they are fully grown, she looks at them against the sun. And those who look well against the sun without blemish in the eye, her she loves and cherishes. And those who will not or cannot look against the sun.\" The sun or Blemisheth their eye against the sun, she beats and rebukes them. And but if they amend them, she casts them out of the nest & puts them out of her company, as for none of her birds. Thus should fathers and mothers teach their children to have their eyes up to God, for the sun is the son of righteousness, / and take heed to God's law by the example of Tobit, who said to his son: \"All the days of your life have God in mind, and beware that you assent to no sin nor leave God's commandment. Tobit 4. And therefore Solomon says, Ecclesiastes 6, that the wicked man who does not look up to the sun of righteousness is so blinded by sin, he knows not what is good nor what is wicked. And therefore he says in the next chapter, wisdom with riches is more profitable than without riches, & it profits most to them who have an eye to the sun of righteousness, that is, to say, to them who have understanding. For as Solomon says, \"The eyes of the wise man are always in his head. That is, the head of Christ is of the holy church and of all things. And David says, 'As the eyes of servants are in the hands of their lord, and as the maiden's eyes are in the hands of her lady, so our eyes should be up to our Lord God until He will have mercy on us.\" God. Reason gives that men should teach their children God's law and good works and take heed to God, but now men say that no common people should enter themselves in God's law, nor in the Gospel, nor in holy writ, neither to connect it nor to teach it. Pauper. This is a foul error and full perilous to the soul of every man and woman, for each one is bound to do his duties according to his degree. You shall know God's law that you are to keep. Fathers, mothers, godfathers, and godmothers are bound to teach their children God's law or else have them taught. And therefore God says, \"You shall imprint them on the tablet of your heart and on the doorposts of your house, on your person, when you lie down and when you rise up; in the beginning and in the ending of every act, that you do not turn away from them to the right or left, for the fear of them. Deuteronomy 6:6-7. And in another place in the same book, he says, \"You shall teach my words to your children, to your household, and to your kinfolk.\" Deuteronomy 6:7. Saint Augustine says that each man in his own household should perform the office of the bishop in teaching and correcting common things. Therefore, he says, The law. The office of technology and chastisement belongs not only to the bishop, but to every governor - husband, father, and mother governing their children. To the justice governing his country. To the king governing his people. (12, 4.2. duo. et 5. No one should teach another. For St. Peter says, \"Every man should minister to another the grace that he has received from God\" (II Corinthians 1:1). My father and mother are dead; therefore, I release myself from this commandment.\n\nPauper. Though they are dead (Ecclesiastes 30), and in the wicked living of the child, the father is dishonored and dead while he goes upon earth. By this commandment, we are bound to worship God-father and God-mother.\n\nAlso, to worship God, the Father of all things, called the Father of mercies, and God of all consolation. Pater misericordiarum et deus tocius consolacionis. He is our Father, for he made us from nothing, he bought us with his blood. He finds us all that we need and much more; he saves us, keeps us, leads us, feeds us, and tends to us. He is our father by grace, for by his grace he has made us children of heaven's bliss (Malachi 1.6). Is not he one father to you all? Is not one God who created you? Why then does he despise each man in the sight of the other? That is your brother by pride and dominion, and he breaks the commandment of your earthly fathers. Malachi 1.7 also says that for tender love he has to mankind, he calls himself our mother, speaking to sinful souls. Do you not say that a mother may forget her young child that she bore of her body, and have no compassion or pity for it? Yet I will not forget you to show you mercy. Ysayah 49. And therefore he says, \"I am the beautiful and loving mother\" (Ecclesiastes 24.24). And by this commandment we are bound to love our God and worship him. \"Hym above all things, as our principal father and mother. And that principally for the mercy and pity that he shows to mankind in his governance and keeping, by the first commandment we are bound to worship him above all things, for he is endless might as God and beginning and shaper of all things. Also, we are bound by this commandment to worship our ghostly father who has care of our soul, as pope, bishop, our prelate, our person, our vicar, our curate, our confessor. And our mother that we must worship is the holy church. Of this manner father and mother says Solomon: \"Hear, my son, my discipline, and receive not chastisement lightly,\" and Saint Paul adds, \"For they are worthy of double honor, reverence from their children.\" Therefore they owe to have tithes and offerings of their children who are under their care. For, as Saint Paul says in the same place, \"The laborer is worthy of his hire, a double honor given to the laborer in the word and in teaching.\" But now God may say, \"Reign over us.\"\" sed not be in me. Prelates have ruled\nin the holy church / and not by my\npleasure. I made them not. I did not chase them. Therefore St. Paul says / that you have ten thousand masters / yet they have but few fathers. For prelates for the most part seek their own profit more than the profit of men's souls. Oes quis sui sunt querunt. No qui Iesu xp. Such prelates and curates are not fathers of the people / but wolves that devour God's people. Sicut escam panis. Of such prelates and curates speaks Isaiah the prophet. Ipsi pastores ignorauerunt intelligenciam et lowest. Is 6. And for this reason he said / that the shepherds / prelates and curates of the holy church / did so foolishly. And they would not seek up our Lord God to please Him and to serve Him. Therefore they have lost understanding and wit to teach the people. And so all their flock is dispersed by heresy debate and discord. Iere. x. Who says that God took the sheepherds and prelates. that thus dyspercled & al to rente the\nflocke of my pasture or lesewe that is\ncrysten people. Iere\u2022 .xxiij. And therfo\u00a6re\nsaynt Gregory in his Omely. ome\u00a6lia\nxvij. Ve signauit dn\u0304s. Maketh his\nmone & sayth thus. Praye ye to god\nthat he wyll sende true werke men in\nto his corn / that is to saye / amonges\nhis people. For ther is moche corn and\nmoche people to be taught / but fewe\nwerke men of prechours for to teche\nthem and to tylle mannes soule / for\nthough ther be folke to here / ther be\nfewe to saye or to teche. We see well\nsayth he y\u2022 the worlde is full of prestes\nBut ful lytyll ony of theym werketh\nin goddes corn. For we take sayth he\nthe offyce of preesthode / but we fulfyl\nnot to do the werke of the offyce.\nALso by this co\u0304mau\u0304dement we\nbe bou\u0304de to worshyp our eldre\ny\u2022 be our faders in age. And\ntherfore god sayth. Coram cano ca\u2223pite\nconsurge &\u2022 childe of an hondred yere shall\ndeye / & the synner of an hondred yere\nshall be cursed Ysaye .xlv. \u00b6Pauper.\nSome olde folke be vertuous & not Some people are prone to sin and should be worshipped, and if they do some amends, I am amused, for those who are not prone to sin, therefore their prelates should spare them and speak to them more worshipfully. Some old people are prone to sin and will not amend, and such are worthy of no worship, as God showed full well by the words of Esaias. And therefore St. Gregory says that the old man full of sins should be hard to be approached.\n\nDives. The answer is reasonable, I say. Pauper. By this commandment we are bound to worship our king, our liege, our sovereigns. For all those who have governance of us or of the commonwealth owe by their office and dignity to be fathers of the commonwealth and of their subjects, and to be busy saving their subjects, as a father his children. And therefore Naaman, prince of Syria, was called father of his servants. 4 Kings 5:13. And Job said, \"Pater eram pauperum.\" I was father of the poor. And I knew not the cause I tread, Iob xxix.\nAnd therefore St. Paul bids the people\nto worship and obey their sovereigns.\nAnd he says thus: Serve obediently your carnal lords.\nYou servants, obey you to your fleshly masters with fear and trembling in simplicity of your heart, as to Christ, Serve them not only at the eye to please them, but as Christ served, Do the will of God from your heart with good will, serving them of our Lord God, not as men. That is to say, Serve them truly for the fear of God and for the love of God. And think you that the service that you do to them, you do it to God. And he principally shall reward you. For know well, says he, that every good deed that man or woman does, free or bound, he shall take his reward, therefore, from our Lord God. And you lords and sovereigns say, Do the same to your servants, and forgive them your threatening and think, and know it well, that God in heaven. is God both you and your servants, and so you and they have one Lord, one God, who accepts no man for his person but yields each man and woman according to what he deserves. According to Ephesians 6:5-6, by these words it seems that servants, for their true service, will have much reward. Pauper. That is true. For he who does God's commandments shall yield him his reward. And it is God's commandment and God's will that they serve truly and meekly their sovereigns. Therefore, the gloss says that Christ commands the servants to serve truly, if they serve truly, they serve not only man or woman but primarily serve Christ. Diues. Why does the apostle command that the servants should obey and serve carnal and fleshly lords? Pauper. For the gloss says, they must obey not only to good lords but also to shrews. Therefore, St. Peter says, \"Be subject to every human creature for God's sake, you subjects, not only to good lords and those who are well ruled but also to those who are difficult.\" For shrews and tyrants, not only the good and modest are worthy of thanks. But also the discoles. For a man and woman are worthy of thanks from God when, for conscience and God's sake, they suffer patiently through disease without complaint. If you are beaten and buffeted for your sins and your transgressions, you are not worthy of thanks from God or man. But if you do well and patiently suffer disease unjustly, then you are worthy of great reward from God. Christ gave you an example when he suffered patiently through bitter death without complaint, that you should follow his steps and patiently suffer affliction without complaint. These are the words of St. Peter in his first epistle, 2nd chapter, 0. Here St. Paul agrees in his epistle to the Romans, 13th chapter, 1-2, where he says: Every soul, that is, every man and woman, must be subject and obedient to the power above them and to his sovereignty. For there is no power or lordship except from God and His ordinance. Therefore, he who resists the sovereignty. and the power of his sovereigns withstands God's ordinance, and gets condemnation without end. For why says he, princes and lords are ordained by God to fear wicked works, not to fear good works; will you not fear the power of your sovereigns, do well and you shall have praise from him. For if he be a good lord, he will love you the better, and if he be a scoundrel, you shall have more praise from God that you do well under a wicked sovereign, as the gloss says. Your lord or your king is God's minister or ordained by God for your good. If you do amiss, fear him, for he bears not the sword without cause; for he is God's minister, to take vengeance for the wrath of God on him that does amiss. And therefore he says, be subjects and obedient to your sovereigns as to the necessary ordinance of God, not only to flee their wrath, but also for conscience. And therefore give tributes to your princes and lords, for they are God's ministers and serve therefore. In defending and governing the people, and as the gloss says, in giving them tribute you serve God, for they are God's ministers. Dives. When St. Paul said those words, \"Emperors, kings, and nearly all princes and temporal lords on earth were heathen people and of false belief.\" Pauper. Every creature is a servant and subject to God, whether with His will or without His will. And therefore St. Augustine, on that Psalm, says, \"Hear my prayer, O God,\" and he says, \"Do you not think that God suffers wicked people to be in this world without cause? For every wicked man says either that God suffers him to live to amend him, or else that good men may be amended by him and make amends to him in that they suffer his malice patiently and travel for his amendment.\" The malice of shrews is a purgatory for good people, and shrews are God's scourge to chastise God's children whom He has ordained to the kingdom of heaven, and to punish and discipline them. And so God spoke to the sinful Jews: \"For you will not listen to my words or keep my laws. Therefore, I will send after my servant Nebuchadnezzar, king of Babylon, and bring him and all his people upon this land to destroy it because of sin. Jeremiah 25:9 This Nebuchadnezzar was a pagan king, a great sinner, and had no love for God or knowledge of Him. He was a wicked tyrant who destroyed God's law and God's people and God's temple in Jerusalem. Yet God called him His servant, for he was God's instrument to chastise sinners and punish the sins of God's people. Just as a father, when he has beaten his child with a rod, casts the rod into the fire, so too when God has chastised and scourged His children by wicked men and wicked tyrants who are God's rod, but if the tyrants repent, He will cast them into the fire of hell. And therefore he says, \"I am the rod of my wrath, and I am God. Since all lordship and power on earth come from God, I mercifully give wicked men great power in this world. Pauper. The power comes from God, but malice and wickedness and covetousness come from man. Pauper. For, according to common sense of the people, sinful people rebel and are false, and therefore are not worthy to have a merciful and benign lord, but rather cruel lords, false tyrants like the people. And therefore Job says, \"Let an hypocrite reign as a wicked shepherd for the sins of the people.\" Job 24. And therefore says holy write, that God gave his people a king in his wrath such as should afflict them. Osee 14. Give a king in my wrath.\n\nThe philosopher says in Ethics book II, that the wicked man is worthy of no worship / and only the good man is worthy. For as he says there is made of virtue. And so he that is not virtuous and vicious as tyrants are, is worthy of no worship. \u00b6Pauper. That is so. \u00b6Dius. Why should death be preferred to God and Peter and Paul, as you have said, men should do worship and obey not only to the good lords but also to the wicked. \u00b6Pauper. As I said first, we should obey and do worship to them / not for themselves / but for God and for the power that God has given them. And for their dignity that God has given them and made them our sovereigns, we should worship them / not their own persons but for their dignity. And if they are good and virtuous, we should do them worship and obey to them / not only for their dignity / but for their virtue and our own profit. And therefore St. Paul says, \"Obedience to your masters is due / and you should give answer for your souls at the judgment.\" \u00b6Dius. Many of them care little for man's soul. They \"Pauper: Care more to get money and many of them are weak liviers. When they are such, take no example of their wicked living. Do not as they do, but as they say when they teach well, and respect them for their dignity and for their order. Christ bids this in the Gospel. Dives: I suppose that they either do well or teach well, for many of them are full of lewdness. Pauper: Yet as long as they are your sovereigns or your curates, you shall obey them in all things that pertain to their office, and do them worship for their dignity, not for their person, but for God whose person they present in masses living, hearing, and in other sacraments giving and in governing. Dives: I suppose that my lord the king commanded me to do a thing, and my master or sovereign commanded me to do the contrary, or if my curate commanded me to do something contrary to my bishop's command, to whom shall I obey? Pauper: In that case, you shall obey your king who is your sovereign.\" thou shalt obey thy master's sovereign and thy bishop, who is thy curate and thine, if the king's command and the bishops are not against God's worship. And if thy king, pope, bishop, or any other sovereign commands thee to do anything that thou knowest to be against God's worship and his law, thou shalt not obey them in that, but to God, who is their sovereign and thine also. And therefore St. Peter says to the Jews: \"It is necessary to obey God rather than men. If any man commands thee to do what is contrary to God, thou shalt not obey him, nor do anything unrighteous and unholy, nor harm the commonweal if he knows not that the command is unlawful. If the doubt is in doubt as to whether it is God's law or not, then thou shalt obey thy sovereign and thou art excused. But if it is in such a thing that thou art bound to know and to discern, as if he commands thee openly to do anything that is against God's commandments, or: I Timothy. Then thou shalt not obey him. against the faith or against the law of the holy church, he is bound to know; and if he does not obey in any way to his bidding. A subject is bound to obey his sovereign in all things lawful. Servitude and subjection came among mankind for pride and other sins. But, as a great cleric says, Seneca, book III, he may have his thoughts, his love, his will inwardly as he pleases, without leave of his sovereign. And thereby he offends not his sovereign nor displeases, but only God who knows surely the heart of man. But only in the deeds of the body is the subject bound to obey his sovereign. A subject. In which deeds? A servant. In such deeds as pertain to ruling and governing, and in such things as he has been made subject to his sovereign in, in such the subject ought to obey to his sovereign. A knight in arms is bound to obey his chief and his leader in things pertaining to arms. The bound man to his lord in doing servile works in duty of his bondage. The son to his father in things that concern good nurture and rule of his household. The wife to her husband in things that concern matrimony and social living, not in works of servile labor. And if the wife obeys more than she is bound to, and does more acts of lowliness in pleasure of her husband than she is bound to, she is more to be praised, and the more he ought to love her and hold her in worship as his own flesh. And if she does it for God's sake, God will reward her, though her husband be most unkind. But in things that concern the king of man's body, man and woman are not subject to their lord or their sovereign temporal, but only to God. For all men in things that concern the kind of body are equal, as in substance of the body in bringing forth of children. Therefore, a servant may wed without leave of his lord, and the son without leave of his father. And the servant may keep himself chaste without leave of his lord and against his bidding, and the son against his bidding. Of his father's will, and wed against it, he nevertheless should not. It is good that young folk follow the counsel of father and mother, and their friends, but if their counsel lets them from God. For this reason, husband and wife, as long as their bodies are one, and each of them has power over the other's body. Dues. Is the people bound to obey the pope, their bishop, their curate in all things that they bid them do concerning keeping of faith and God's law, and fleeing from vices, to which things they were bound in their baptism? And in all things that concern the governance of the people by common law grounded in God's law, and not in other things that do not concern men of the holy church, or in their precept not grounded in God's law. And in the same manner, clerks are bound to obey their prelates in things that concern their office, grounded in God's law. The law and religion belong to the priest in matters of keeping the priesthood's duties. I suppose the lordship or prelacy is occupied unrightfully by might and falsehood/simony and treason. Pauper. If they obey in lawful matters, it is prudent. Nevertheless, some clerks say that in such cases men should not obey but flee scandal and the greater decease. Peter in Scripture. Super 2.4.30. But as much as God gives realms and lordships of this world, and prelacy also, not by man's law or man's judgment, but by His own secret judgment, and He is the sovereign might, lord of lords, and king of kings, therefore it is most certain to obey such lords and sovereigns as long as God permits them. For God gives lordship and prelacy in this world, both to good and wicked. And therefore, as we find in Daniel's prophecy, God made Nebuchadnezzar the wicked tyrant king. Lord of the greatest part of this world,\nAnd after, for his pride, he took\nhis kingdom from him / and made him\nin wit like a beast, that he thought to\nhave been a half lion, half ox. So he went on all fours and fed himself among beasts in the forest seven months, till he knew that God was principal lord of every kingdom, / and that He gives kingdom lordship to whom He wills.\n\nDaniel. ii. And therefore God said to Sedechias,\nthat was king of God's people,\nand to other kings in the country beside:\n\nI made earth man and beast upon it\nin My great might, / and I have given the lordship to him whom I please,\nAnd I have given all these lands\nand kingdoms here about to Nebuchadnezzar, my servant, king of Babylon, / and all nations shall serve him\nand his son and his son's son, / and what nation or kingdom will not serve him nor obey him.\n\nI shall destroy this nation by sword, famine, and pestilence, / and who will serve him and obey Me, I will let him dwell still in his own. Ieremiah 27: \"Serve him [the king of Babylon] willingly and obey him, and you shall live and fare well. Jeremiah 27: \"And in the gospel, Christ says, 'Give to Caesar what is Caesar's, and to God what is God's.' The emperor of Rome had no right to the lordship he occupied, but only by the gift of God and the sword. Diuys. I suppose the bishop bids a priest curse a man, whom the priest holds unfaithful and the multitude also. Pauper. Either the bishop bids the priest denounce him as cursed or he bids him curse him. If he bids the priest denounce him as cursed in the church, if he may not well put it off. But he shall excuse that man in charity as much as he knows him unfaithful. And also excuse the bishop, saying that he is misinformed, and if he had known the truth he would not have cursed him. He shall counsel that man to suffer it humbly for the help of his soul, and inform the bishop as soon as possible.\" as he may of that mannes vngylty\u2223nesse.\nBut yf the bysshop byd y\u2022 preest\nacurse hym / the preest muste take he\u2223de\nwhether his vngyltyed is openly\nknowe\u0304 or is in doubte / or it is certeyn\nbut not openly knowen. Yf his vngyl\u00a6tyed\nbe openly knowen / the prest shal\nallegge to the bysshop that he is vn\u2223gylty\n& proue it by wytnesse. And yf\nhe fayle in his proue he shall obeye to\nthe bysshoppes byddynge though he\nknowe that the man is vngylty. And\nyf he may preue him vngylty / he shal\nnot curse hym / though y\u2022 bysshop byd\nhym neuer so fersely. Yf it be in doub\u00a6te\nwhether he is gylty or nay / than the\npreest shall obeye to the bysshppes\nbyddynge. Sm\u0304 pfes.li.ti xxxiij.q\u0304.vi.\nQuid si eps.\nDIues. Whan the offycers of\nthe kyng knowe well that a\nman or woman is dampned\nto the deth vngylty / shall they obeye\nto the Iuge that byd them slee man\nor woman without gylte. \u00b6Pauper\nYf the offycer be seker y\u2022 he is vngyl\u2223ty\n/ he shall not slee hym / but he shall\nobeye to god y\u2022 byddeth hym slee noo\nman ne woman vngylty. But yf he A man should be uncertain if he is guilty or not, and if he shall obey the judge's ruling and do his bidding, he is excused by his obedience. Ray. li.ti.ix.de iurame to the juror C.xliii. They should not presume too much of their own wit. For often a man thinks he knows something and is certain of it, yet he is deceived and it is not as he thinks. It is perilous to subject oneself to opposing the dominion of one's sovereign and to reprove the wisdom and sentence of many wise men. Therefore, I counsel the subjects and officers in such cases to stand by their conscience and the ordinance of their sovereigns, and to obey with a sorrowful heart, having pity for man's death and his disease, and no delight in cruelty. And therefore, God commanded in holy writing that men should follow the sentence of their judges and do their bidding. Whoever would not obey them should be slain. Deut.xvi. The kings' justice represents the kings in full high degree. And therefore, men must be more afraid to withstand this. his sentence and his dome is called God's dome. And as Solomon says, \"As the divisions of water, so is the heart of man in the hand of the Lord. It is unrighteous for him to give a sentence unwisely. If he gives a sentence unwisely, he sins deliberately, though his sentence be righteous. For as St. Paul says, \"All that is not done in faith and good conscience is sin.\" If the man is guilty, the law and his misdeeds condemn him. If he is innocent, slain by a false judgment of the judge or by a false inquest or by those who maliciously inform the inquest, but if he does it willingly against the worship of God. When the falseness of the judgment is openly known or if he does it with liking in cruelty, the devout man or woman is bound to obey his prelate when he commands them to do anything against his rule. The poor man in all things that pertain to the very observance of his rule or are necessary for good and true keeping of the rule is bound to obey, but he has a reasonable excuse in other things. That is impudent to the rule and contrary to his profession, or he is not bound to obey such commandments. For if he were bound to all such commandments, his year of novicehood would serve for nothing. His prelate might aggravate the hardships of living in religion in double, and bind him to more penance without comparison than ever he thought to bind himself to, and put him in another manner of living than he made his profession to, or knew in the year of his trial in his novice year. And by the law every vow is set in some certain thing. But if the religious were bound to obey in all things, his profession would be uncertain and unpracticed in his novice year. Nevertheless, it is a great perfection that he may not dispense with the point of the rule; he shall not obey in that, and he shall also obey if he is in doubt whether he may dispense or not. [Diues]. Tell me some example [Pauper]. In fasting, in waking, in silence keeping, and in diverse observance. A prelate may not dispense against his subject's will in matters he ought to dispense. The subject may not keep points of his rule without undoing himself or being hindered by other things more to God's worship. Subjects often do more than they may and put themselves to more than they can perform. The prelate, as a good father, should take heed of this and, for the salvation of the person and for the worship of God, dispense with him and put him in discrete government. The subject ought to obey his bidding and stand to his ordinance with good conscience. In some things, the prelate may not dispense, such as the principal points of every religion - that is, living in obedience, poverty, and chastity. Many other things are exempt by religious laws in which the prelate may not dispense. Therefore, if the prelate bids the subject do anything that is against the three principal points of his rule or anything else. suche things in which he may not dispense, his subjects ought not to obey his bidding.\nBishops. If the bishop bids a clerk give his book to his niece or new servant or resign his church and its benefice, and the bishop may give it to his niece or new servant or to some of his kin, is the clerk bound to obey that bidding? [Pauper.] No, forsooth. For it does not belong to the bishop to bid such things. Nevertheless, if the clerk has good books and is unable to profit from them, and the bishop bids him leave the book to another clerk who is able to profit from it and help holy church, he is bound to obey. If he has books of holy church's goods or for holy church's sake, as if it were given or bequeathed to him to profit from holy church, he is bound to obey. But if the books are purely his own, he is not bound to obey that bidding.\nBishops. What if the husband bids his wife break an oath that she has made to God, such as pilgrimage, continence, vows of chastity, and such other things, is she bound to obey? \"but he bids, they indeed. And if she obeys his bidding in that case, she sins, and if she does his bidding only for obedience, she wins much reward, for in it she obeys God who bids her obey her husband, and so in such a way she does God's will, though she is sorry that she cannot perform her vow. Some things are purely good in themselves, to which we are bound by God's law, as the Ten Commandments. Some are evil in themselves, and though we are bound to flee them by God's law without any human bidding. And in such things, the virtue and reward of obedience do not properly belong to man or woman. Other things there are that may be good and they may be evil, and they may do well and evil in such things, and in such cases obedience properly belongs to those who are obliged to them.\" To their will and their wisdom more than to our own. For in such a stance, the virtue of obedience that we owe to man for God's sake is properly exhibited. And the harder it is for the command to be, if it is reasonable, the more fulfilling is the obedience. For the more man or woman forsakes his own will for God's sake, the more his love grows; and the more is his reward. Also, leave friends by this commandment we are bound to worship all that are in higher estate and dignity than we. For all such are called our fathers in worship, Patres honore. And therefore, in holy writ, all men of worship are called saints and seniors; it is seniors in French, and in English, fathers. For they are fathers in worship and ought to be worshipped as fathers by this commandment. For commonly in men of worship there is, and ought to be, sadness of mind and wisdom, as in old men, for in them is the age of wisdom and understanding, though they have no great age of years. And The age of worship is not measured by length of life or number of years, but by wisdom and understanding. For the wise man's wits are old and sad, and a clean life is called the age of eloquence. Ecclesiastes 4:32 and therefore God commands in the old law, \"Honor the person of the old man and fear your God.\" Leviticus 19:32. In the new law, he says, \"Fear God and honor the king.\" 1 Peter 2:13-14. That is, for fear of God, honor the elder, and for fear of God, honor your king and all those in higher degrees than you. Since God has put them in degrees of worship, you must, for fear of God, honor them. Otherwise, you offend God. Honor all men and women according to their station and dignity. And Saint Paul. I. All things should be done honestly and in order. Honestly and in order let them be done, that is, at the fourth hour. Also, by this commandment, we are bound to worship holy angels and saints in heaven, for they are our fathers in heaven in worship, care, and keeping of us. They long for us that their number and company, which might have been restored by the pride of Lucifer, may be saved by our salvation. And therefore, night and day they pray for us to God for help and necessary grace. Of these fathers speaks Saint Paul in his epistle and says thus: \"I kneel and pray for you night and day, the Father of our Lord Jesus Christ, who is named all manner of fatherhood in heaven and on earth.\" From whom is named all paternity in heaven and on earth. The angels are our fathers in heaven, disposed for us, and on earth prelates are our fathers, having care and keeping of us. Therefore, both prelates in the earth and angels in heaven are our fathers. And therefore, as each man and woman has two angels assigned to him, one of God and the other of the devil. For the devil, Satan, at God's suffering, assigns to him a wicked angel to tempt him and to harm him. But God, in his goodness, assigns him a good angel to save him and to keep him. Of which good angel Crist says in the gospel that they see the face of the Father in heaven always, for they are always in His presence and speak for us and pray for us. And therefore, Saint Jerome, on the same word of Christ, says that angels are our prayers and our good deeds in heaven and keep and defend us against the malice and the slyness of the devil. And therefore, the angel Raphael, when he had led Tobit's son into far country and saved him from many dangers and brought him back in great wealth, said to Tobit's son: when you pray with bitter tears and weep most sincerely and leave your food and have your body lying in your house by day, \"beryest us by night for God's sake\nagainst the will of the wicked king Senacheryb. Then I offered you my prayer to our Lord God. Tobit III. Also we read in the fourth book of Kings the sixth chapter. That the prophet Helyzee was suddenly by night besieged in the city of Dothaym\nwith the host of the king of Syria. In the morning, the servant of Helyzee saw the host about the city, and he was full sorry and said to his master: Helyzee, alas, alas, alas, what shall we do, we are so besieged by our enemies that we may not escape. Then Helyzee said to him: Fear not, for we have more people with us than they have with them. Then Helyzee prayed to God that He would open the eyes of that servant, that he might see what help Helyzee had with him. And anon he saw the hills about Helyzee full of horses and chariots burning as fire and a great people arrayed for battle; that was the host of angels sent of God for keeping of Helyzee. Through whose help the prophet Helyzee led all the host that had come to battle with him\" besieged him in the city of Samarry, among all their enemies, for they were so blended that they knew not whether they went. They came to take Helysee, and Helysee took them with help of angels and did with them what he would. And therefore David says, \"Mountains surround him and gods surround his host.\" The hills, that is to say, the angels, are about the good man and the good woman to keep them, and God is about his people to save them. And therefore St. Cecily said to her husband Valerian, \"I have God's angel who loves me well and keeps my body with great fortune, that no man shall defile me.\" And if thou wilt defile me by foul love, he shall not be able to look upon her, nor any man dare enter the place. Then the lord's son, as boldly running in to defile her, was slain by none other than the fiend whom he would have served. But St. Agnes, with her prayer to God and help of her good angel, raised him from death to life, to shame and disgrace. all heathen people. For anyone who left that house, he went out and cried openly that there was no god but Christ, and despised their idols and their false beliefs. Also, when St. Agnes was buried, her angel in the likeness of a young man, clothed in silk, appeared with a hundred young men, all dressed in white, who were angels or else holy souls. They came to the bedside and laid a marble stone upon her grave with a writing of great comfort for all. They did not leave until all the burial was done, and none of them were ever seen again. The good angel also broke the wheels that should have killed St. Catherine. And when she was dead, for God's sake, angels took her body and bore it into the earth to the mouth of Sinay and buried it reverently. Therefore, I pray you, friends, you who have saints in heaven and holy angels in reverence and devotion, for they are to us father and mother, as I said first. Worship our lady, mother and maid, above all next to God, and our Lady Mary. Every saint shall pray to the Lord in due time for mercy and forgiveness of sin. And leave friendly prayer, earnestly pray to your angel as to him who is next to you and has the most care for you, and is most eager to save you under God. If you will follow his governance and trust in him in all goodness, with reverence and purity pray to him faithfully. Pray plainly to him and speak to him humbly, as he is your tutor and keeper assigned by God. Angel who is my guardian, Lord. Your speech pleases me well and your words are good. and devote myself, but I pay the commandment's fulfillment if you can do more. Pauper. By this commandment, men of the church are to worship their patrons. For the patron of the church is the father of the church and of the benefit in that he begins it with his foundation, xvi.q._vij.pia in glossa. Diues. For these reasons, a man is called a patron. Pauper. For foundation, that is, for the first endowment, and for making of the first church, patrons make the foundation. Diues. What worship ought men of the holy church do to their patrons, and what right belongs to the patron? Pauper. It belongs to him to present a person able and give the church and the benefit by way of alms to whom he thinks able, with the bishop's assent. Also, it belongs to him to maintain the church and keep it from decay and destruction and from all manner of wrongs as a good father and a good tutor and as a true advocate to keep and defend. The church and its ministers are responsible for protecting it from all wrongs and diseases under their power. If they find a person, be it a vicar, curate, or any other clerk or prelate misusing the benefice in which they are patron, they should admonish them in a fair manner if they can. If they cannot, they should inform the bishop or some of his officers, who are responsible for correction of such defects. If the bishop does not act dutifully or fulfill his office, they should inform the archbishop. If neither the bishop nor the archbishop takes action, they should inform the king. A patron of a holy church may reserve a certain rent for himself in his foundation before the consecration of the church from the bishop to receive it. According to law, Peter Lombard also states this. If a prelate is chosen in a church synod, as provided by law, he should not be gravely opposed by the people, lest his children be wicked. Woe to the sinful people who hinder this. Through wickedness, to the wicked seat, to the unkind, sinful children.\n\nDues. If a church be destroyed and a man rebuilds it at his cost, that man shall be called the patron of the church. Pauper. Though he rebuilds it from the same material that it was made of before, and the former patron is only patron by making or giving of the ground, he loses his right of patronage. But if he was patron by dotalion, he loses not his right of patronage. In tabula iuris patronatus. If the patron varies in his representation, presenting first one and then another, it stands in my judgment and will of the bishop to receive which he will. Though the patron of life presents an unable person, he loses not his right of representation or ought to lose it. But if a college presents an unable person, in that case it loses its right of presentation. And if a clerk presents an unable person, he is worthy to lose his right of presentation for that time. Extra. The patron may abide only four months of his presentation. The college and clerk patron may abide six months, and if they pass their time by retches or by bridge, the bishop shall order for the church and benefice. No man ought to present himself. The patron may present his son, his new, and any of his kin able and powerful. And if a patron is poor and needy, the bishop may give him the benefice in which he is patron, and he may take it of his gift, so that the gift comes only of the bishop's free will, without any procurement of himself. Hostiensis: III.iii.13. I thank you for you have told me more of this commandment than I ever heard before. But I marvel much why God commands not almsdeeds to strangers and to other people in need in none of all the ten commandments. For men are bound to it by God's commandment. I hold it no different. \"By this commandment love is due to father and mother. (Pauper.) Worship consists in two things: in affection of the heart towards the king, and in deed doing. By affection of the heart we should love all men and women, and fear to offend them unwillingly. By deed doing we should do reverence to all men and help them in need as we would be helped ourselves. Therefore Saint Peter commands us to worship all men, and Saint Paul commands each man and woman to put others before themselves in worship, for each one ought to hold others as father in some degree. (Dives.) Why so? (Pauper.) For each man surpasses others in some degree of worship, and in that he is his father: either in being, as our bodily fathers and mothers who begot us; or in well-being, and that in two ways: for some are spiritual fathers, and some are both spiritual and bodily.\" Prelates of the Holy Church and all who have care of our souls. In well being physically, our fathers are all those who have care and governance of our body and living in this world - kings, princes, lords, and such other. Also, all who are elder in age and were before us are our fathers. Fathers in wisdom are preachers, teachers, men of law, and men of age, who by long experience know more than their younger. Fathers in goodness are all holy men, and all who pass us in goodness. And since each man ought to judge others better than himself, therefore each man ought to worship others as fathers in goodness, but if open malice makes him like a beast and no man. Therefore St. Paul says, \"Superiores sibi invicem arbitrantes.\" Every man and woman should deem others his superior in goodness. Ad Philippin 2: For as the gloss says there, though we seem superior to others by some goodness and dignity that is openly known in us, yet there may be some hidden goodness in another of a lower degree, in which goodness we excel. He is our sovereign in God's sight. Deuteronomy. Why is this commandment given with a behest of health and more welfare than any of the other commandments? For he says, \"Worship your father and mother, that you may live long upon the earth and fare well in the land that the Lord your God shall give you.\" Deuteronomy 6:2. For since God bestows such great reward for keeping this commandment, which is most natural, and to which man and woman are most inclined by nature, he shows that men should have much reward for keeping other commandments. It is not so natural. And by the reward assigned for keeping it, God shows what pain man and woman shall have for breaking it: it is to say, a short life upon earth and evil fare both here and in the land of death, and after less than this life of life without end and to the land of woe and darkness. Terra miseria et tenebrae. And because this commandment is principal of the second table, and in a manner includes all six. Following this commandment, he establishes the mediator for the keeping of all things and bears all pain for breaking all. For after he commands many diverse mediators to keep his commandments and many schemes to break them, and all are encompassed in this short commandment.\n\nFor his commandment is most convenient for this commandment. For as St. Paul says, \"pity and almsgiving is good for all things and has its reward in this world and also in the world to come.\" [Dues]. She showed me that. [Pauper]. For it is good reason that they live long who maintain well those beginning their life, that is, father and mother. For when the root of the tree fails due to the fault of the tree above, then the tree will soon fail and perish. And it is not worthy of him to live long or fare well who does not worship them nor help them by whom he lives and has his life and his well-being. And he who does not worship the beginning of his being is worthy. Soone to lose his being. And he who helps other with his good, to live long good life, is worthy to have good and good life. Also, good friends, you shall understand that God says these words not only to every person by himself, but He said them to all the people and to every person as to one person, not only for the worship of their fleshly father and mother, but also for the worship of their sovereigns in their degrees, as I said before. For as long as any people are burdened and meek to their sovereigns, and will follow their governance, and every man be paid what is his own degree and do the duty of his degree, so long people are able to keep it the land you God has given them to live good life. But when they will rebel against their sovereigns and will not stand to their ordinance, but every man will be his own man and follow his own fantasies, despise their sovereigns' dominion and governance, neither give tale of God's law nor of the land's law nor of the holy. \"Church law has not men of duty and integrity in worship, but for pride. Disdain them and be busy in worshiping yourself in regard to others. A people able to the sword and able to lose their land are those who, in times of tempest, though the boughs of the tree bend themselves to the gale and all break and fall down as long as the root of the tree keeps him fast in his place and does not rise, the tree will not fall. But when the root begins to rise out of its place, the tree begins to fall. Just so it fares with the people of a land. Though the tempest of pride, covetousness, envy, and lechery crops up among lords and sovereigns and great men, if the poor people are the root of the tree and all the common keep them in lowly stations and do meekly their duty to God, keeping His commandment and the good precepts of their sovereigns, there is hope that they will fare well after this tempest and not be destroyed. But if they rise against God.\" by customable deceit and against the worldly sovereigns, and those who would entice them of every cause of that land and of the holy church, and determine every cause by their wit, body, and crop of the tree shall fall. For it is not possible that the root should be so high as the crop of the tree, but the tree fell. Nor should the foot be above the head, but the body fell. This is true; we see it at the eye for pride and rebellion of the poor people is the cause of destruction of this land. Since then they have risen against their sovereigns, there has never been stability in this land, but always since the tree of the people of this land and the realm has stood in falling. Poverty and pride were the principal causes of the loss of lands and realms, and primarily the cause of salvation of realms, lands, and counties is obedience and buxomness, that each man in his degree obey his sovereign and worship him as father. Therefore, I pray you, friends, for God's sake, that you worship all your fathers. Moders in their degree, as I have said. And have you the old and feeble in worship while you are young, and worship the age that you draw to and have no scorn for the old folk for feebleness and uncleanness that you see in them. But think that such you shall be if you abide their age, feeble, unnourished, and loathsome to the sight. For such as you are now, they were once. It fares with man and woman as it does with a precious stone that is called chalcedony. This stone, as the master says, of kinds in the beginning of the day shines bright as any gold; but as the day passes, so passes its brightness, and the nearer even, the more it fades, so you by even are like a clot of earth. Thus fares it with man and woman in this world. For in their youth and in their beginning, they are fair, red, and fresh as a rose in May, full lusty to the eye. But as youth passes, so passes their beauty. And as they grow old, so they fade until at last the day of their life comes to an end, and then they are. The fifth commandment is this: \"You shall not kill. This means you shall not take the life of any man or woman unjustly. God forbids all manner of manslaughter, both bodily and spiritually. He commands us not to kill any man or woman unrightfully, with or without their consent to death, nor out of wrath and hate. As St. John says, \"He who hates his brother is a murderer.\" For hate leads to manslaughter. By this commandment, He also forbids betting, fighting, mayhem, imprisonment, banishment, and outlawry. These and similar acts and dispositions towards death should not be done to man or woman without great sin. Also, He forbids us from killing any man or woman with our tongue, by instigating or procuring it. his death / no favor giving / no false witness bearing / no lies making / no defamation / no backbiting\nFor backbiters and wicked speakers be\nmanquellers. And therefore says Solomon,\nThat many people have fallen\nby the sword / but not so many as have\nbeen slain by the tongue. Eccl. xxviii:\nAnd therefore he says, Proverbs.xvi:\nThat life and death are in the hands\nof the tongue. That is, in the power of the tongue. For by hands, in holy writ, is understood might & power. And therefore David says,\nLingua eorum gladius acutus. The tongue\nof the Jews and of other wicked speakers\nis a sharp sword. For the Jews\nslowly condemned him with their tongues, not with\ntheir hands. For they procured his death\nby false witness / & by inciting the people.\nBut the Gentiles slowly killed him with their hands & did him on the cross. And yet, as St. Augustine says,\nThe Jews were more guilty of Christ's death /\nthan Pilate who condemned him to death /\nor the knights who did him on the cross.\nFor with their tongues they persuaded the people\nto clamor for his crucifixion. (Translation: The Jews' tongues were more responsible for Christ's death than Pilate or the soldiers who carried out the execution.) The Jews' tongue is the life and soul of him, and therefore the wise man compares the babbler to the adder that bites and stings in deceit. Eccl. x. A shrewd adder is the babbler who kills three with one breath. Therefore Solomon says, \"Keep you from babbling of the parted tongue.\" For a wicked word spoken in secret will not pass in vain and without harm. For money says he who lies sleeps the soul. Sapience. i. Dives. Io flattering any man goes as spiritual murder, in so much as it kills the soul of him that flatters and of him that is flattered. Dives is every form of flattery spiritual murder and deadly. Virtus laudat is to say, let my heart never have any liking or joy in false flattery. A flatterer does more harm than the sword of an enemy pursuing. Therefore Solomon says it is better to be subject to the wise man than to be deceived by the flattery of fools. Eccl. vii. This line of flattery is so great and grievous that if any man of. In a holy church, he was to be degraded. If he was a traitor or a talebearer, this was the sixty-fourth decree for a cleric. God curses all false flatterers who say, \"We consented to pullulos under oim cubi, to make ecclesiasticalia under capite universae etatis ad capiendas aias. Who are they to us that are so small and soft, pelowes under every elbow, and make pelowes under the head of every age to take souls of my people. They quickened souls that were not quick, but deep in deadly sin, and defiled me before my people. Because of their flattery, they gave no tale of me, neither feared me, nor worshipped me. For a handful of barley, he says, and for a gob of bread they sold souls that were not dead, and quickened souls that lived not, making lies to my people that loved lies. And they comforted sinners in their sin and in their falseness, and discomforted good people in their goods and in their temples. This vice of flattery reigns greatly in [unclear]. This land. For the people are so intermingled with flattery and lies that they do not see the mischief they are in. And therefore they live forth in pride and do not humble themselves to God nor pray to God for help as they should, if they knew their mischievousness. \u00b6Pauper. Therefore God says, \"My people, see that you are blessed and prosperous.\" They despise you and obstruct your way, so that you may not advance or have any speed in your works due to a lack of grace. Isaiah 3. \u00b6Dives. What are understood by the poor that God speaks against flatterers. \u00b6Pauper. As St. Gregory says in Moralia 18.13, \"Until I cease, I will not depart from evil,\" for by such flattery they rest softly and sleep in their sin and die spiritually without pain and do not perceive their own death. Therefore, Solomon says that he who justifies the wicked man and condemns the righteous man, both are abominable to God. Proverbs 17. Therefore God compares flatterers to them. that playsters and paint wallows and woes without. For thing that is foul they make it seem fair and make folk have liking in her sins. Therefore God says that the sinner makes the wall of sin between him and God. But flatterers playsters and paint the wall of sin. Ezekiel 14:18. Flatterers are likened to an adder that is called dypsa, which as the master of kinds says, li. xvi. He is so little that though a man tread on it he may not see it. But his venom is so violent that it sleeth a man or he feels it and he dies without pain. Right so flattering seems but a small sin / & yet it is full venomous & sleeth man's soul or he feels it / and without pain brings him to endless pain. Flatterers are likened to an adder that is called tyrus, which is least of all adders / & yet his venom is not curable as says the master of kinds in the same place. Right so flattering seems but a full little sin / and yet it is so venomous that it will not lightly be healed. For when a man or woman has liking in flattering and rules his life by flattering tongue, it is hard for that man or woman to be sued. For as long as men do good deeds without spiritual joy and conscience, they had no joy in their good deeds but in praying and flattering of the people. And therefore Christ says in the gospel, \"They have received their reward in this world, and at the judgment they shall be shut out of heavenly bliss from eternal reward, both flatterers and those who have liking in flattering and do their deeds only for flattering and praying of the people.\" But the five wise virgins, as the gospel says, had oil in their lamps. That is to say, spiritual joy and liking in their good deeds. And therefore they shall be received by their husband Christ into bliss without end. And as St. Augustine says in his sermon, \"By oil is understood both spiritual praying and worldly praying and joy.\" Spiritual praying and spiritual joys. The oil of the Holy Ghost is called this, but worldly pride and worldly merriment is called the oil of sinners. And therefore he says that flatterers sell oil to the folly of maids, that is, to sinners, as often as they flatter them and praise them in their folly and in their pride, for food or drink or money or any temporal gain, and bring them into error and folly, and please and praise them in their sin. But as David says, God has scattered the bones of those who please men in contempt of God and despise men and women by flattery. Wicked tongues do much harm and slay many souls, but the flattering tongue is worse than all. And therefore the wise man says, \"Silent and discreet will be cursed by God.\" Eccl. xxviii. The musterer and the double-tongued man shall be cursed of God, for he troubled much the people that have peace. The third tongue says he has stirred up and moved much the people. From nation to nation. Deceivers. What is a musterer called? A poor man. It is a very rich owner / who privately tells false tales among the people to cause discord and debate among them. Of such people, Saint Paul says, \"Susurrans detractores deo odibiles.\" To the Romans, I say, one such musterer and babbler, God hates them. For a musterer is a very babbler and a very liar who creates debate among friends. And as the wise man says, \"God hates all those who sow discord among brethren and friends.\" Proverbs 6. And he says in another place, \"Such deceitful musterers, their soul is defiled, and they shall be hated by all, both of God and of all the court of heaven.\" Ecclesiastes 21. Therefore, God says, \"Thou shalt be no musterer nor tale-bearer among the people to let evil speak / nor shalt thou be a tale-teller nor a blabbermouth to defame man or woman.\" falsely or only sin when it is preceded.\nLeuitici .xix. Such preceded musters and bachelors make discord and unhappiness in every commune, in every household, in every company. And therefore when they are known for such, they should be put out of company or else chastised. For the wise man says, when the wood is drawn away, the fire abates and is quenched. Right so says he, withdraw such preceded musters and bachelors and put them out of company, and chiding and debate shall cease.\n\nProverbs.xxvi. \u00b6What is bilinguis,\nthat thou callest a man with a double tongue?\n\u00b6Pauper. Bilinguis and the man with a double tongue is he that says one thing with his mouth and thinks another in his heart, and he that speaks good before a man and behinde him speaks evil, he that says a truth one time and forsakes it as he that is unstable in speech, and now says one thing and now another. Of such God speaks and speaks. Os bilingue detestor, Proverbs.viij. Iwlate and hate. The mouth that is double-tongued.\n\nA man named Diues asked the wise man,\nWhat is called the third tongue that wooes so much?\n\nPauper. The third tongue is the flattering tongue, which is the worst of all. For every flatterer who flatters man or woman in his sight, he is a flatterer, a bawd, a double-tongued one, and so he may be called in Latin trilinguis, that is triple-tongued in English. The flatterer blinds the people he flatters, making them pay no heed to themselves or to God, and not know themselves, causing them to become so proud that they give no account of their even Christian lives. Also, flatterers lack and bawd all those whom they hate, whom they flatter so much to please themselves, and hinder another man's name to enhance their own, making discord and dissension.\n\nFurthermore, flatterers are double-tongued. For as lightly as they present man or woman, they are just as ready to abandon them if they fail in their purpose and have no gain from their flattery as they thought they would have. Commonly, they are like this. \"Great praisers are great lackers, and as much as they praise man or woman excessively through flattery, they will lack themselves or others through meanness. Therefore, Seneca says, \"Praise sparingly, reproach sparingly.\" Prayse scarcely, but lack scarcely. For these reasons, Solomon says that the third tongue has stirred up much into pride, and so it has caused them to fall into shame and disgrace, and disparaged them from nation to nation. It has destroyed walled towns and leveled the houses of great lords. It has carried away the might and virtue of people who were once strong and made them feeble. Flatterers make towns nations and lords bold to begin wars, pleas, and debates, by which they come to nothing. For they are so ensnared by flattery and overreaching that they do not know themselves but believe they can overreach all men until at last they are destroyed themselves. Also, as the wise man says, the third tongue has cast down strong women, that is, good women.\" A virtuous woman, because of her virtue, is enticed and led astray by flatterers, who put aside her toils. For when a good woman has toiled much of her life to please God and have a good name, a false flatterer comes with flattering words and fair promises of marriage or riches, leading her to sin and causing her to lose her good name and bring her to shame and ruin. And the wise man says in the same place, Ecclesiastes 27: \"He who gives heed to a flattering tongue will never have rest. And he shall have no friend in whom he can rest or trust, for flatterers are not true friends; they are all blind, as if they could not see their friends nor heed the speech of their friends that would warn them of their harm.\" A multitude of good women are deceived and destroyed by flattering men. But flattering destroyed cities, lords, houses, nations, and the words of Jeremiah. And of other true prophets there were none, but had liking in flattering of false prophets, who promised them wealth and prosperity to please the people. Therefore, the city of Jerusalem was destroyed, and nearly all the cities and castles of the land. The king himself died, and his children were killed before him; and after his eyes were put out. All the lords and gentlemen of the land either were killed or else led prisoners into Babylon. The people were killed with hunger and sword. And all those left alive after the city of Jerusalem was taken were dispersed in various nations, and killed in various ways, for they trusted always in the flattering of false prophets and rejected Jeremiah and other good prophets who spoke the truth and would have saved them. And I dare say that flattering of false prophets and preaching has infected the entire land, and all Christendom knows and is open cause of our misfortune against which no man preaches but nearly. The king of Israel, whose name was Ahab, was about to maintain it. In the third book of kings, it is written that he was stirred to besiege the city of Ramoth-gilead and begin war against the king of Syria, this Ahab. He sent after four hundred false prophets of his land, who were wont to please him and flatter him, and asked them counsel. They flattered him all and advised him to go and fight, and said that he would surely succeed and take the city and destroy all the land of Syria. Then, at the counsel of Jehoshaphat, king of Judah, who had come to help him, he sent for Micaiah the prophet of God to know what he would say. And as he came toward the king, the messenger said to Micaiah the prophet, \"All other prophets speak favorable words for our lord the king. They all say that he will succeed.\" I saw all the people of Israel dispersed as sheep without a shepherd. When he came before the king, he said to King Ahab, \"I have seen by vision that all the people of Israel are like dispersed sheep without a shepherd. And the king was angry and said to me, 'I have never given you good or well-being.' Then I replied, 'Here is the word of God: I saw the Lord sitting on his throne, and all the hosts of heaven standing on the right side of him and on the left side. And the Lord said, \"Who shall entice Ahab, king of Israel, to go up and fall by ramifications in Ramoth-gilead? For he saw that I was not pleasing to him. And he said, 'I will go out and be a lying spirit in the mouth of all his prophets.' And the Lord said, 'You shall entice him, and you shall prevail. Also you shall put words in the mouth of the prophets, and you shall speak to him, saying, \"Is it not because the Lord has said, 'I have spared you that I may put Ramoth-gilead in your hand and you shall triumph, and you shall be renowned in Israel, and you shall set your hand on the fortress.' So shall you say, 'Thus says the Lord, \"You shall not fall by the sword of the king of Syria. You shall fall by a man, Misrab the son of Joram, king of Israel, who shall come up to attack you in the fortress city of your own country.\"' And so, when I heard this, I took it from their hand and gave it to the king, and he proclaimed a proclamation throughout Israel and went up to Ramoth-gilead.\"\" (1 Kings 22:17-28) in the second book of kings.xx.ca.\nWhere we find it, Ioab treacherously slays\nthe noble prince Amasam with a\nknife cleverly made lightly to come out\nof the sheath. And when he should strike him\nwith the knife, he took him by the throat\nand said to him, \"Hello, my brother.\" And for his flattering and fair words, Amasa took no heed of the knife. And in the same manner, as Judas betrayed Christ, he said, in flattery and guile, \"Hail, master. Hail, thou hast well declared\nthe deceit of flattering tongues. Speak forth\nwhat thou wilt.\"\nDionysius. Thou hast well said that God\nforbids us to kill any man or woman\nunjustly or harmfully. And so, by this commandment,\nhe forbids us from anger and wretchedness / hatred / contempt / scorn / and all such means and motives\nto murder.\nDionysius. As you well said, God forbids not all manner of murder, but only murder unjustly and against the law. For God commanded that\nmen should not suffer wicked doers. A person can live in disease. Malicious no one desires to live. Exodus 21. And also he commanded that no man or woman should be rightfully and unjustly killed. Exodus 21:12. Therefore I ask you, in how many ways can a man be unjustly killed? Pauper. In three ways. First, if he is killed without guilt. Also, if he is killed without order and process of law. Also, if he is killed without lawful judgment or sentenced by his lord to whom God has given life and limb and the sword to punish evildoers, as Saint Paul shows well in his epistle to the Romans 13. Also, if he is killed by an enemy/hate/cruelty for the purpose of taking revenge and not for the salvation of the truth and the people. Dives. Your speech is reasonable, say it forth. Pauper. Also, if any man or woman dies for lack of help. Then all who should have helped them and could have helped them and knew of it and would not help them are guilty of manslaughter. And therefore the law says, \"Pass the sword further.\" not feed him when thou mightest. Much more than they are, men-slayers extort and ravage, and overpower by might, defraud and gyle, rob men of their good or withhold men from their good whereby they should live, and bring them so in thought, sorrow, and care, and thus hasten her death. Therefore God says that such people as tyrants, extortioners, and false men devour his people as the meat of bread. Depart from me, you princes and lords and leaders of the people, for it belongs to you to know rightful judgment, what is good and what is wicked, what is truth and what is false. But now you hate good things and love wicked things, and hate goodness and love shrewdness. By violence and might you hold men and take their sins from them and take their flesh from the bones. These eat the flesh of my people, and hold away their skins from above them and break their bones. Boones. Three are the things necessary for every man and woman living: clothing, housing, and friends in sickness and disease. By the skin that covers and clothes the flesh is understood clothing and housing, armor by which man is hidden and defended from tempests, cold and heat, and enemies, and many diseases. By the flesh is understood food and drink, whereby the flesh is nourished. By the bones that bear up the flesh and strengthen it are understood friends who help in need and bear up and strengthen a man in weakness and disease. But these tyrants and extortioners and false people take away the skin of the poor people, for they rob them of their housing and clothing. And they eat away their flesh, for they take their lives. In the third book of kings, there is the tale of a true man dwelling beside Ahab, king of Israel. This man was named Naboth. And because he refused to sell his vineyard to the king at his will, the king became angry. By false judgment and false witnesses, he had Naboth condemned to death, and thus fraudulently acquired the poor man's vineyard. Afterward, the king was slain. Queen Jezebel, who had consented to and aided in the death of the innocent man, was also killed. Her flesh and bones were devoured by the dogs. vengeance for Naboth's death, the king was slain in war, and his wife Jezebel was thrown out of her chamber window and trampled to death by horses. Two other kings of her house, and nearly all her kin, were killed in vengeance for Naboth's death. Ahab had sixty sons and ten who survived him, and they were all put to death in vengeance for Naboth's death. 1 Kings 10:27 Also, they are guilty of manslaughter who defraud servants of their wages. Therefore, the wise man says, \"He who takes away a neighbor's bread or his clothing, food or shelter, is as guilty as he who slays his neighbor.\" And both he who sheds man's blood, and he who defrauds the hired servant, are brothers in sin and deserve equal punishment. Ecclesiastes 34:27 And for this reason, St. James says to the false rich oppressor: men. See how the wages of your workers and laborers, who have toiled your fields, are defrauded by you and not paid cries to God for vengeance. And their cry is entered into the text of the law of manslaughter. This point of manslaughter concerns many men of the church. For, as the law says, the tithes of the church are tributes for those in need. To relieve them in their need And all that the men of the church have / it is the goods of the poor. And their houses should be common to all men at their need. They should be busy to receive pilgrims / and keep hospitality according to their power / xvi.q._1. decime. et c. {quam} quicquid. Therefore, I think, if any poor people perish by their default and because they would not help them, they are guilty of manslaughter. Pauper That is true. And therefore Christ said three times to Saint Peter, \"Feed my sheep.\" my sheep are those souls that Christ bought with his blood. Prelates and curates of the holy church must feed their subjects by good examples and, when necessary, by help. Therefore, Christ said twice to St. Peter, \"Feed my lambs,\" but the third time he said, \"Feed my sheep.\" As long as they are lambs, they give neither milk nor wool, but when they have become sheep, they give both. And so Christ in his words commanded that prelates and curates of the church should have a double care for the poor people, to feed them spiritually and also bodily with bodily help when needed. But they are not bound to feed the rich people spiritually, but only the needy with the church's goods. And of the poor people they give no account, but to pilfer from them and have from them, and get from them what they may by hypocrisy, fraud, fear, and violence. And therefore God takes action against them through the prophet Ezekiel and says to them, \"Woe to the shepherds of Israel.\" Woe to the shepherds of Israel, that is, to the prelates and curates of the holy church, who should be shepherds of God's sheep and of the souls that Christ bought so dearly. Woe to the shepherds, for they feed themselves and give the poor people no account. You ate the milk and clothed yourself with the wool, and yet you fed your flock poorly, not helping or comforting it. It was sick and weak, you did not heal it or bind it up. It was scattered and driven away, and you did not seek it or lead it back. It was lost, and you did not search for it but with foreigners and hid yourself, and by power without pity you commanded them to do many great and grievous things, and you reigned among them as emperors. So my sheep is scattered. For there is no shepherd who gives an account to them. Ezekiel 34:2. And in another place he says thus: Woe to the shepherds. To the shepherds who corrupt and scatter the flock of my lease and of my pasture. Jeremiah xxiii. And therefore God accepts not the prayer of such men of the holy church. For they are without charity and full of cruelty in punishing the poor people. And therefore he says to them, \"Come, extend your hands and I will make you a desolation, a reproach among all nations.\" Also every man and woman, and especially men of the holy church, who draw people to sin by my enticements or by wicked examples, or by false lore, they are guilty of as many deaths as they draw souls to deadly sin by their wicked example and wicked living. And therefore Christ commands in the Gospel that no man should scorn the simple, unlearned people. For whoever does so, it were better for him that he were called in the sea with a millstone about his neck, according to the gloss, is specifically said for men of the holy church. And therefore St. Gregory says in his homily, \"Men of the holy church are guilty of as many deaths as they draw souls to deadly sin by their wicked example and wicked living.\" And therefore Christ says in the Gospel, \"Let no man despise the little ones, for of such is the kingdom of heaven.\" \"Pout may be the cause of your brothers' falling and perishing, and therefore the law commands that bishops and officers go about visiting the sick, quosquam et nota pro vitando scandalo in rebus licitis (and note for avoiding scandal in lawful matters). At Rome.xij.et.i.ad corum.vin.\n\nFor these reasons, God says to the men of the holy church through the prophet Osee. You are made a snare to men, looking a fer (far off) and as a net spread abroad on the hill of Tabor. And you have bowed down sacrifices into its depths. That is to say, you ought to beware lest you lookers (observers) work well and warn men of peril of sin, but you have become a snare and a net in the holy church, that is the hill of Tabor, to take people in sin and draw them to folly. And so you have slain souls and bowed them down into the depths of damnation, and so made sacrilege to the devil of the souls that God took you to keep. Osee 5.\n\nMoreover, men of the holy church, let your subjects' spiritual condition not be neglected or disregarded.\" My statement brings them into deadly sin and heresy, or else lets them depart from good deeds they would do and kill in good purpose. And a man or woman is in a manner killed by faith whereby they should live. For the prophet says, \"The righteous live by faith.\" And St. James says, \"Faith without works of charity is but dead.\" And also prayer without devotion is but dead as these clerks say.\n\nThen nearly all the prayers that men make are but dead. For commonly in our prayer we are distracted and think on other things. And it is not possible for us always to think on that which we say. For there is nothing so changeable as thought, and though we think on what we say, yet it is not in our power without a special gift of God to have devotion therein.\n\nPaup. Take it not so strictly. For it is understood thus. Prayer without devotion is but dead. That is to say, prayer made against devotion is but dead.\n\nMy statement brings them into deadly sin and heresy, or else lets them depart from good deeds they would do and kill in good purpose. And a man or woman is in a manner killed by faith whereby they should live. For the prophet says, \"The righteous live by faith.\" And St. James says, \"Faith without works of charity is but dead.\" Prayer without devotion is but dead. That is, prayer made against devotion is but dead. Pauper: A person who prays against the salvation of our souls or others, not for the worship of God, but for hypocrisy or worldly lucre. Or when a person prays against charity, as for revenge against enemies or for any thing against God's worship, such prayer is made to the worship of God through charity and for a good end with a purpose to please God, it is made with devotion. However, the person praying may be distracted and not thinking of his words, and perhaps understands them not, or has but little liking for them. Nevertheless, man and woman ought to think on God and of that which He says in His prayer.\n\nDives: Your speech pleases me; speak forth what you will.\n\nPauper: As I said first, anyone who prevents a man or woman from doing good deeds and good purposes and leads them into sin and folly by deceitful means are manipulators from the beginning, as Christ says in the Gospel. For through his misguided counsel and feeding, he slough off all mankind, both spiritually and physically, at the beginning of the world. Also, he sloughed himself off through pride and thousands of angels who assented to him. Yet he does not cease to ensnare man's soul with false suggestions and temptations, not only when he is not seen. And sometimes he appears in the likeness of some visible creature and thus tempted Christ, Eve, and St. Martin, and many others. Sometimes he tempts and kills men's souls with his wicked limbs, and wicked men and women. Moreover, men of the holy church ensnare men and women spiritually with God's word and good teaching. For as Christ says, \"No one lives in bread alone, but man lives by every word that proceeds from the mouth of God.\" Matthew 4:4. Man lives not only in bodily bread, but much more he lives in every word that comes from God's mouth, that is, in the words of the true preacher. And therefore, God. \"You tell the prophet, 'If you separate the precious from the foul, and the valuable from the worthless, you shall be as my mouth.' For it is pleasing to the preacher of God's word to commend virtues and despise vices, to choose truth and reject falsehood, to come to heavenly blessings and spiritual things, and to reprove pomp and pride of this world and fleshly things. And then the preacher is as God's mouth and speaks with God's mouth, and his word is God's word. By this, man and woman live spiritually and escape eternal death. Therefore, David says, 'God sent forth his word to heal me; with his word I have been saved from my enemies.' As Saint Augustine says, 'God's word ought to be worshiped as much as Christ's body. And he who hinders God's word or despises God's word or takes it lightly, as he despises God's body, or through his pride, '\" Negligence lets it fall to the ground, that is, in the mass, primarily in true belief, and specifically of Christ, who is sacred in the east. But man can learn by the preaching of God's word, not by hearing of the mass. And in so much hearing of God's truly preached word is better than the ring of the mass. Nevertheless, the mass profits those in grace to obtain more grace and forgiveness of sin, and an increase in mercy, and a lessening of the pain of purgatory. And the priest may be so good that his prayer for the remission of the sacrament's sin shall grant grace for amendment to him for whom he prays. Both are good, but God's word ought to be more charged and more desired than the ring of the mass. For when the people despise God's word and loathe God's word, it is spiritual food to man, but the people are but dead in God's sight, and near to the gates of hell. And therefore David says, \"Every skin of them is abhorrent to me. They have approached to us with their foul ways and have reached the gates of death.\" \"The souls hate all godly mete, that is, true preaching and teaching of God's word, and so they are near to the gates of death. Also, prelates and curates are guilty of manslaughter godly, yet know their subjects in deadly sin and will not rebuke them or speak against their sin. Ezekiel 44. And therefore, God says to every curate and prelate of the holy church, and to preachers of God's word: I have made you a watchman for the people of Israel, that is, to say, you shall hear the word of my mouth and tell it to them in my name. And if I say to the wicked, 'You shall surely die in your sin,' and you have not warned him, but you have not spoken to warn the wicked from his wicked way, in order to save his life, that wicked person shall die in his sin, but his blood I will require at your hand. Ezekiel 3:18. Also, they called manslayers who defraud and take away the church's goods. Twelve thousand six hundred and sixty. I indeed say to thee this day, thou shalt be with me in paradise. Twenty-six thousand six hundred and sixty. Si presbyter.\" And yet if they ask mercy in due manner, they shall have mercy, as the law says, and holy write in many places. For God says by the prophet Ezechiel, chapter 36, verse 31: \"That in what hour the sinner sorrows for his sin and asks mercy, I will forgive his sin and forget his lawless deeds.\" Nevertheless, I dare not promise such people grace and time to ask mercy as they need, for commonly such people are overtaken by sudden death or else in their dying they lose their heads and their wits and begin to rave. Or else they have so much pain in their body and so much business with the world that they think neither of God nor of themselves. And as Saint Augustine says in his sermon De Innocentibus: \"Justice of God, fear not God nor have pity on man. Often men preached him and flattered him. He had contempt.\" If he could have had three words before his dying moment, he would be saved as well as the best man living. In the end, he was riding on a quest before a justice. He began to sleep, and his horse stumbled, causing him to fall and break his neck. In his falling, he said with great heart, \"One calls for a devil.\" That is to say, in English, \"Now forth to the devil.\" And so he had three words to his death, which would not amend them, and his mercy to them would not avail. Do not delay, convert to dominion, God. These words are good and comforting and reasonable. Speak forth what you will.\n\nPauper. He is a man-slaying ghostly being that makes any man or woman forswear them. For he slays his own soul and the soul that he makes forswear him. He questions twenty-four times. Five times ill. Men slay themselves as often as they assent to wicked thoughts in their heart and turn them away from God, in whom is all our life. And therefore Solomon says, \"Averseio parvulorum interficiet eos.\" Proverbs 1.\nThat the turning away of little children kills them. For those who are quickly overcome in temptation and quickly assent to the devil are likened to young children who are faint and weak and cannot withstand anything. Of such children God says, \"A curse on a child of a hundred years,\" Isa. 14:5.\nAlso, they kill their souls who nurture foul lusts and unlawful desires in their heart and will not readily put them out. Therefore the wise man says, \"Desideria occidunt piget.\" Proverbs 21.\nWicked desires kill those who are slow to put them out. And therefore David says, \"Beatus qui sciat quid peccat et quomodo fugiat.\" All the law and the prophets depend on these two things: that you know yourself and flee from your own offense.\nWhy did he declare it more by ten commandments than by twelve or by nine? He could have given many more when he gave but ten.\nTo give too many was not profitable, nor to give excessively. And therefore God gave his commandments in the name of ten, for ten is a perfect number and contains all numbers. So God's law is perfect, and all is comprehended in the ten commandments that are so knitted together and of such great accord that whoever transgresses in one, he transgresses in all. And therefore St. James says in his epistle, \"Though a man keeps all the law, and he offends in one, he is guilty in all. For he who says, 'You shall not commit adultery,' he said, 'You shall not kill.' And therefore he says, 'Thou shalt not covet.' James 2:11.\n\nAnd St. Augustine says in De decem praeceptis, \"All the ten commandments are contained in the two commandments of charity. And the two commandments of charity are contained and knitted in this one commandment of kindness: 'You shall love your neighbor as yourself.' Od Tibi ne vis fieri. alteri no facias. Matthew 22:39.\n\nTherefore, it is not yours to desire that it be done to you, and you shall not do it to another. And so, as St. Augustine says, all the law. This text is primarily in Old English and contains some errors. Here's the cleaned version:\n\n\"This is contained in this one commandment of kind: That thou wilt not do to the / do it thou not to none other. And so he that offends in one offends in all. And therefore David and Saint Augustine also call God's law a sword and a harp of ten strings. And therefore David bids us praise God in the harp / & in the sword of ten strings. That is to say, in good keeping of the ten commandments. Confitebor tibi in cithara in psalterio decordum: psallite illi. And if it be so / that one cord in the harp or in the sword is broken / or out of tune with another cord / all the song that is played therein shall be unliking to all that hear it and not please. As the master of nature tells us in Psalm 18: That though the harp be well strung with strings made of sheep / and there be one string that is made of a wolf set in the harp / it shall make all the others discordant. So they should not agree while it is there. And it shall fret both of them.\" other cordys. Right so, a man or a woman keeps all the commandments as to man's sight; if he breaks one, he is guilty in all God's sight, as St. James says, and his life. While he is such, it is not pleasable to God. And the song of his harp, that is his living and conversation, is at discord with God and all the court of heaven. And as the wolf is always contrary and enemy to the sheep, so is he at discord and enemy to God's sheep, that be all though you be in the way of salvation. And as long as you keep well the ten commandments in lowliness, so long the strings of the fine harp are in good accord as your strings that are made of sheep. But if you follow the manners of the wolf and break any of God's commandments by guile, by robbery, by malice and false courting, then you make in your harp a string of the wolf, which shall rend the harp of your living and destroy it, but you do it away by the sorrow of heart, the shame of mouth, and the weeping of eyes. amendments. Duies. I would openly see how he sins in one commandment, he sins in all ten. \u00b6Pauper. If it transgresses in manslaughter / you transgress against all ten commandments. For you dishonor your god / in that you break his commandment / and so defile his image. Also, you take in vain his name / that is Christian and Christian. For you do not act as a Christian man should. Also, you do not revere from sin as God commanded by the third commandment. Also, you despise and do not honor father and mother / who are God and holy church / and your bodily father and mother. For your wicked deeds are shame and disgrace to your father and mother. Also, you commit lechery in that you love your wicked will and malice more than God. And for your wicked will to be performed, you forsake God and take your soul to the devil. For whatever thing a man loves more than God / with that thing he commits spiritual lechery and fornication & adultery. Also, you bear false witness. false witness and tell lies to maintain your sin or else to hide it. You stole not only your soul but also his soul whom you kill, bought by God so dearly. When you kill, you act against the sixth and the seventh commandment. Every man kills for the desire of revenge or for the desire of earthly good or for the desire of fleshly lust, such as of men's wives or of their children or of their servants or for the desire of worship. Therefore, if you kill, you transgress against all ten commandments. And so it may be shown of each of all ten that he who breaks one breaks all, and he who is guilty in one deadly sin is guilty in all seven and in all the ten commandments. And in token of this, St. John saw a woman sitting on a red beast full of names of blasphemy. By this woman is understood the devil and deadly sin full of blasphemy. Against God. This beast had six heads and ten horns. That is to say, six deadly sins and breaking of the ten commandments, in token that whoever man or woman falls into any deadly sin openly, he falls into all seven mortally, in God's sight. And when he breaks one commandment, he breaks all. And therefore says Saint James, \"He who offends in one offends in all and is guilty in all.\" (James 2:10)\n\nWhat pertains to the commandment of kind that Saint Austin speaks of, concerning the love of God or the commandments of the first table. For we may do neither good nor evil to God.\n\nPauper. Indeed, it is that we may not do good or evil to God.\n\nAnd yet, as Saint Austin says in the same book, De decem cordis. This commandment of kind bids us to love our God and serve Him well and truly, and keep all His commandments. For why, since we are all God's servants, if you had a servant, says Saint Austin, you would want your servant to serve you well and truly. thou shalt serve thou truly thy god, who is thy lord and his. Thou wouldst that thy servant were true to thee and not false, be not false to god. Thou wouldst that no man defile thy wife, defile not thy soul, that is God's spouse, nor any other soul. Thou wouldst that no man destroy or defile thine house, defile it not, for God's temple is every clean Christian soul. Defile it not by lechery nor by any deadly sin. For St. Paul says, he who defiles God's temple, God will destroy him. Thou wouldst that thy servant keep well thy commandments and didst not against thy bidding, keep thou God's commandments and do not against his bidding. Thou wouldst that no man despise thine image painted on a board, despise not God's image by any deadly sin. Since thou mayest not please God in sin and shrewdness, therefore thou offendest thy God in thy sin and thy corruption, & doest wrong. You do wrong to yourself. You do wrong to his grace, to his gift, you may not do wrong to your brother, but you do wrong to God, He is your Lord and His also. Therefore, Saint John says in his epistle that whoever says, \"I love God and hate my brother,\" is a liar. I John 4:20. For in that he wrongs primarily to God and to his brother also. And therefore God says, \"Whoever sheds man's blood, by man shall his blood be shed.\" Therefore, God said to the first man-slayer, who was Cain, who slew his brother Abel in envy of his own goodness. What have you done, Cain? The voice of the blood of your brother Abel cries out to me from the earth and asks for vengeance from you. Therefore, you shall be cursed upon the earth, which shall give you no fruit. You shall wander restlessly on the earth, and it shall give you no rest. A fugitive and a wanderer you shall be on the earth. Apocrypha. For Christ says in the Gospel, \"That same measure you mete to others, shall be meted to you.\" And in the time of His passion, He said to Peter, \"Put up thy sword, for he that uses a sword to shed man's blood without lawful power granted by God shall perish by the sword, that is, by the sword of bodily vengeance or by the sword of God's mouth, which is sharp on every side, punishing the body and soul. Apocryphon of John. For commonly he that uses a sword or any weapon to slay any man or woman, he slays himself first by the sword of his own malice. But trespassers who will not be amended in any other way, may be slain by those who bear the sword of temporal punishment, as St. Paul says. To the Romans, chapter 13.\n\nIt seems too much folly that God forbids all manner of slaying, both of man and beast, by His commandment. For He said generally, \"Thou shalt not kill.\" By this word \"kill\" in Latin, He specifies and sheds light. Non occides: thou shalt not kill a man. Diues: This is because in Latin, \"occasio\" is in English \"manslaughter.\" Therefore, the proper English is this: \"Non occides: thou shalt not kill a man.\" Diues: What God said in the sixth commandment was, \"Thou shalt not commit adultery.\" That is to say, \"Non occides: thou shalt not commit adultery. He forbids all manner of adultery.\" And when he said the seventh commandments, \"Non furtum facies: thou shalt not steal.\" That is, \"Non furtum facies: thou shalt not steal. He forbids stealing of both man and beast and all other things.\" Pauper: It is not the same or like that reason. For, as I said first, by the property of the same word, \"Occides,\" he forbids only manslaughter. God granted man power to kill beasts and live by them. Genesis. But he never granted him to do lechery with any creature or take anything by way of theft or false covetousness. Diues: Contra te: We find that Balaam rode on his ass. Asses curse God's people against God's will. An angel stood in a right straight way against him. The ass saw the angel and fled aside in fear of the angel's sword. Balaam stood against the wall and struck the ass. Balaam did not see the angel. Therefore, he was angry with the ass and struck it hard. Then the ass said, \"Have I not always been your beast on which you have been accustomed to ride? Tell me when I have ever done such a thing to this day.\" And God opened the eyes of Balaam, and he saw the angel standing against him with his sword drawn. The angel said to Balaam, \"Why have you struck your ass? For if the ass had gone out of the way and given me a place, I would have killed you, and the ass would have lived.\" Numbers 22. But it is granted to man to sleep with beasts when it is profitable for him for food or clothing, or to avoid annoyance from beasts that are annoying to man. And therefore God said to Noah and his children, \"All things that move and live on the earth shall be yours: beasts and birds shall be to you for food.\" I have given them all to you as green herbs; you shall not eat flesh with its blood. Genesis 9:3 And in another place he says, \"If the likeness of anything is to be eaten, you shall eat it, but you shall not eat its life-force. Deuteronomy 12:25\n\nAs you said before, by this commandment is forbidden all unjust killing. Tell me in what case it is permissible to kill any beast. A man. Pauper. Sometimes man-slaughter is done by hate and enmity, as when a man is slain maliciously by his enemy. Sometimes it is done for wicked covetousness to have a man's goods. Sometimes it is done by order of obedience and process of law, as when a man is slain by a quest and by sentence of a judge ordinary. Sometimes manslaughter is done for need: first, it is said, for hate, wrath, and enmity, or for false covetousness is always unlawful. But for to slay a man the third manner, and the fourth, that is to say, by process of law with a lawful judge or by law of arms by the hands of knights or men of arms ruled by the law of God, it is lawful when men are guilty. And therefore St. Augustine says, \"I judge it right.\" If it be so that the knight slays his adversary in rightful battle, or the judge and his officers slay him, it is worthy to die; I think they sin not. But leave, friend, three things necessary so that manslaughter should be lawful and rightful. First, that the case be rightful: a man's death is lawful when it is ordered by God, or sanctioned by the law of the land, or necessary for the defense of oneself or others. Second, that the death be the result of a lawful judgment or a lawful war. And third, that the slayer have a clean conscience and act in good faith. order and process of law / and it is the duty of the justice\nto issue and carry out the sentence. Also, the intention of the judge and of the pursuers and officers\nis rightful if they kill him in salvation of the right / and for the salvation and example of others,\nnot for the sake of vengeance or cruelty, not desiring his pain. Iustum causam. Iustus ordo. Iustus animus.\n[Divus.] Contra te. Yet the gospel says, \"God wills not that a man should kill man or woman.\" [Pauper.]\nWhen the guilty man is rightfully killed by the law, man does not kill him / but as God's ministers and God's officers.\nFor the law of God and God himself orders such to be killed. God is the principal judge of this death /\nand man is but God's officer to carry out his commandment. And therefore the law states that\nthose who kill men rightfully are not called murderers. For why does he say this? In the old law, priests and ministers of the altar could lawfully slay trespassers. This is stated in Exodus 32:27, Leviticus, Numbers 25:1-15, and Samuel. In the new law, it is not permissible. In the old law, the sword was granted to priests and ministers of God's altar. In the new law, God commands them to put away the sword when He said to Peter during His passion, \"Take the sword, and smite with the sword,\" meaning they should not use the sword. Therefore, God forbids the sword to all ministers of God's altar, as the law states. sayth.xxiv.Q.vi.de complexus capitis apud alios capaces sequeruntur. Why forbade he them the sword. Pauper. For God would that men of the holy church should be men of peace / of mercy / of pity. And therefore he said to them: Discite a me quia mitis sum et humilis corde. Learn ye from me, for I am lowly and meek of heart. Mate pitie, not only in word, will and deed but he bade them abstain from all tokens of uncharity and unpeace and of cruelty. And for that shedding of blood and manslaughter is often a token of uncharity and unpeace in those who shed it and disposes them to cruelty, therefore Christ forbade the sword to all the ministers of the altar. Pauper. Tell me some other reason. Pauper. Another reason is this. For the sacrament of the altar that the priests make by the virtue of Christ's word is a sacrament of charity and of unity. For it represents the unity that is between Christ and the holy church. And also it represents the unity of the soul with the body. For as the soul quickens the body, so the sacrament of the altar quickens the holy church and the soul. It represents the unity of the godhead with our humanity in Christ, and therefore the holy church says, \"For just as the rational and the caterpillar are one in Christ, so are we in charity for all, they being one and coming together in this sacrament. For this reason, it is not lawful for men of the holy church to shed human blood, nor to kill nor maim. The new testament is a law of love, and therefore Christ would have the ministers of the altar in the new testament, who should minister the sacrament of his endless love and endless mercy to mankind, to show love, mercy, and pity, and no token of cruelty. The old testament was a law of fear and harshness, and nearly all the sacrifices that the priests made were done with shedding of blood, not only in figure of Christ's passion, but also as a token that he it was who sinned was worthy to be slain, as the beast that was slain. was offered for his sin. And therefore the sword was granted to priests and to the ministers of the old law to punish rebellions when necessary, and much of their office was to shed blood. And so by their office they were disposed to cruelty. In so much that they were not averse to flee God's son, their lord, their sovereign, and their god. And for that priests of the old law, through cruelty, slew Christ, God and Lord of all. Therefore shedding of blood and man-slaughter is forbidden to priests in the new law and makes them unable to approach the altar that shed man's blood or help in it.\n\nShedding of blood in men of the holy church is so abominable and horrible in God's sight, if any clerk dies in battle or fighting or in plays of heathen men, of which follows shedding of blood and death, as in playing at the sword and the shield, at the staff two-handed, hurley-bat in tournaments, for that the holy church shall make no solemn mass nor solemn communion. prayer for him / but he should be buried without solemnity of holy church.\nXXI.Q2.VIII.\u2022\nstroke / he is irregular . XV.Q_1. Si \u2022 an altar\nExtra.e.peticio. Also the judge / the advocate / the accessor / the officer / the witness by which man or woman is slain and the writer / and he that says the sentence or reads it in court the examination of the cause / or writes\nthe indictment or other letters by which man or woman is slain / he is irregular / though the cause and the domain be rightful. Ray.li.ij.ti.i. If a man is driven by need to kill man, woman, or child / if he fled not in that need by his own default / but fled when he might have fled / he is full irregular. But if it were such need that he might not flee it / and the need came not by his default / holy church suffers him in the orders that he has taken to minister therein / but he shall take no higher order. If any man kills man, woman, or child casually and by misfortune / whether his occupation was lawful or not / / yf he dydde not his besynesse to\nflee manslaughter he is full yrregu\u2223ler.\nBut yf his occupacyon were leful\nand he dyde his besynes to flee man\u2223slaughter\nthough he sawe not before\nall chau\u0304ges yt myght fall / he is not yr\u00a6reguler\nRay.li.ij.ti.i. with hym that\nsleeth man woman or childe wyllyng\u00a6ly\nwith hande or with tonge is no dys\u00a6pen\ns;aco\u0304n.\nIbm\u0304. Yf a man smyte a wo\u00a6man\nwith childe whan the childe is\nquycke or poyson hyr wt venym / yf yt\nchilde be deed born / or ellys born out\nof tyme & dye by yt poyson or by that\nstroke / he is yrreguler. But yf the chil\u00a6de\nwere not quycke / he is not yrregu\u2223ler\n/ but he shall be punysshed by the\nlawe of holy chirche as a manqueller\nAnd so shall the man that gyueth ve\u00a6nym\nor ony drynke or ony other thyn\u00a6ge\nto let woman yt she may not concey\u00a6ue\nne brynge forth childern. And yf y\u2022\nwoman wylfully take suche drynkes\nor do ony mys crafte to let hyrself or\nony other from berynge of childern / she\nis a mansleer. Yf many men fygh\u00a6te\ntogydre / & one or mo be slayne & it is not known by whom of that company, all who came for to sleep or for to fight, though they were not men-at-arms. And all who came to help men-at-arms, though they did not slaughter / nor had will to sleep / but came only to comfort and to help of the sleeper and all that were on the wrong side be irregular. If man or woman die by default of the leech and by his unskillfulness and bad medicine, / the leech is irregular. And therefore it is forbidden men of holy church to give any perilous drinks or to bear men by surgery / or to cut them, for often death or harm may come to them thereof. Also they harm themselves without a necessary cause / or are harmed by other men / or by their own folly, if they die they shall be considered chaste & so please God they be irregular. For there should no man serve at God's altar that had any great foul harm. If a man withdraws himself who would save a man from death / and if he will not save himself from the death if he may / and especially if it longs to him in office, he is irregular. Hec. If a clerk has only wood, fire, or any material to burn of a heretic, and if he dies by it or his death is hastened by it, he is irregular, even if the pope or bishop grants pardon to those who aid in the heretic's death. In some confessions, Q. 25.52. What of the priest? Ibide Q. 25.53. And Hostilius, on homicide, what of the priest? \u00b6Diuus. And what if the priest sends a young child to water his horse, though he bids him beware of the water, and the child, by his sending, drenches the priest, is the priest irregular? \u00b6Ibide Q. 25.54. What of the priest?\n\nEt Hostilius, on homicide, Q. 5. What of the priest?\n\nAnd what if the priest sends out the child on his errand bare-legged and bare-footed and poorly clothed in frost and snow, and if the child dies of cold or falls ill by that cold and dies of it, is not the priest irregular? \u00b6Pauper. Yes, indeed, for he ought to do his duty to save the child and flee from that peril in which he might easily fall in that weather. \u00b6Diuus. And what if A prelate who sends out wettingly his subject bare-legged and bare-footed in such weather and ill-clothed, if he dies by the cold that he takes in his sending, is not an irregular priest. \u00b6Pauper.\n\nIn that he sleeps him so by the cold, he is irregular and a manqueller.\n\nDives. Speak forth what you will. \u00b6Pauper. Prelates of the holy church may not fight or sleep, and yet they may command men of arms and the people to fight for the faith and for the truth of God's law and of the holy church, and though men be slain thereby, they are not irregular, as the law shows well (31st Exodus, chapter 6). Therefore, with all others, justice is on him who robbed him of his good only to have it again and not to pursue his death, though the justice slew the thief. The cleric is not irregular. Ex.e.postulatum\n\nLastly, a cleric is irregular if he errs in answering and by his misanswer follows manslaughter, if the cleric is held a wise man he is irregular. And though he be but simple, lettered and he errs so in such things. he ought to knowe / & manslaughter\ncome of his mys answere / he is yrre\u2223guler.\nAs yf a clerke saye that it is le\nfull to slee a theef / & to slee lecherors\nor to ryse ayenst ther souerayns or slee\nthem / yf men folowe his counseyll &\nslee / he is yrreguler. Yf a clerke byd\u00a6men\nstoppe the theues mouth that he\ncrye not so to lede hym the more slyly\n& the more sekerly to his Iuge / yf he\nbe slayne / the clerke is yrreguler. Yf\nmen pursue a theef or ony other man\nto take hym / and they aske a clerke\nyf he sawe ony suche / yf he teche them\nor wysse theym wetynge or supposyn\u00a6ge\nthat they seke hym for to dysease\nhym / yf yt man be slayne the clerke is\nyrreguler / but yf he haue no fantasye\nwhy they seke him but good / he is not\nyrreguler. Though a man slee not ne\u00a6gyue\ncou\u0304seyll to slee / yf he suffre we\u2223tyngly\nony thynge wherof it is seme\u00a6ly\nto come manslaughter / yf therof\ncome manslaughter / he is yrreguler.\nAlso yf he counseyll men to take a\ncastell to caste engyne to a towne / or to a castell or to shote in to house wal\u00a6led\ntownes or castell that men dwell\nin / yf ony man be slayne therby he is\nyrreguler. Yf ony man counseyll an\u00a6other\nman to go & slee & he be slayne\nhymselfe / he that gaue that counseyll\nis yrreguler. Though preest or clerke\ncou\u0304seyll men to fyght for saluacyon\nof the contre & of the fayth / soo that\nhe byd they not slee / he is not yrregu\u2223ler\nthough they slee and he byd them\nput hymselfe to the deth for saluaco\u0304n\nof the contre & for the truthe. Yf ony\nman wolde flee his enemyes / and an\u00a6other\nman cou\u0304seyll hym not to flee / &\nhe vpon that he truste & abydeth and\nis slayne / he that gaue hym that cou\u0304\u2223seyll\nis yrreguler. But he were in ho\u2223pe\nto haue saued his lyfe and that he\nmyght haue saued his lyfe / or by po\u2223wer\nor by frenshyp / & in truste therof\ndyde hym abyde than he is not yrre\u2223guler.\nBut yf he presumed to moche\non hymselfe / or was retcheles in ke\u2223kynge\nor gylous / than is he yrreguler\nYf ony man in nede slee his aduersa\u00a6rye\nto saue his owne lyfe / yf he may not else saves himself / he sins not if his need does not come from his folly. For if his folly brought him into that need, he sins and is irregular. He, in some deities. I marvel more why shedding of blood and the sword is so strictly forbidden to men of the holy church. For, as we read in the gospels, Christ bade his disciples sell their clothes and buy swords, Luke 22:36. He that hath no sword, let him sell his coat and buy one. Luke. He said these words not to all his apostles / but to Judas the traitor, not bidding him buy one but showing and saying before the wicked will and the wicked purpose that Judas was in to beg a sword to come for to betray Christ and to take him. And when the Jews came with swords and staves to take him, as the gospel says, he should have his sword ready to defend himself if any of Christ's disciples would strike him. Therefore Christ said these words. \"in the plural number, as to many, but in the singular, as to Judas alone. For he alone was in purpose to betray him and to ask him a swearterd for fear of knocks. And by the words Christ bad him not ask a sword, but by the words he understood only Judas, and none other of the apostles. For Christ would not publicly disclose to the apostles his knowledge of Judas' wicked purpose, but only in such a way that only Judas would know that Christ knew. And so he showed goodness against his malice to turn him to repentance.\n\nDiues. Then answered the apostles and said, \"Domine ecce duo gladii hic.\" Lord, behold two swords here ready. And our Lord said, \"Satis est.\" It is enough. It is sufficient.\n\nPeter. For as I said, the apostles did not understand why or to whom Christ said those words. And therefore they thought, as many people still think, that Christ had bidden them buy swords to fight. And so they answered in that manner,\" And they began to speak of swords and fighting.\nChrist was displeased with their speech and bade them be still of such speech. It is enough. (It suffices that you have spoken in this manner about this matter.) And so, just as Luke says in the same place, they ceased from their speech and went with Christ into the mount of Olives. In the same way, God said to Moses as he prayed that he might enter the land of the Hebrews. It is enough for you. (It suffices that you have said to me about this matter.) Deuteronomy 3. Also, God said to the angel who was slaying the people. It is enough. (Hold your hand.) And Christ said to his disciples during his passion when he found them sleeping. It is enough that you have slept now; awake. And as he put an end to their sleeping, by this word \"it is enough,\" he put an end to their unintelligible speech when they began to speak of swords. It is enough. \"enough / that is to say / you have spoken enough in this matter, no more of it. They did not know what Christ meant any more than they knew what he meant by \"cicius\" when he said it to Judas. Quod facis fac cicius. That thou doest do it anon. In such words Christ unwittingly revealed to Judas his evil purpose. And yet it is a custom among many to silence their children or servants when they speak unwisely, and say, \"it is enough / thou hast said enough.\" Diues. And many clerks say that when the apostles said, \"behold, here are two swords,\" and Christ said again, \"satis est. It is enough,\" Christ granted the men of the holy church two swords, both spiritual and physical. Pauper. They erred as the apostles did. For they did not understand why or to whom Christ spoke those words. For Christ never granted the physical sword to clerks to shed blood, but forbade it to them at the same time when he commissioned Peter to strike.\" with the sword and struck him with it in the sheath. For he who wields the sword shall perish with it, and so the process of the gospel shows that Christ has forbidden men of the holy church to bear a bodily sword. And therefore, as St. Ambrose says, their armor and their fighting should be bitter tears and holy prayers. Yet, contra te. Christ says in the gospel, \"I did not come to send peace, but a sword.\" By such a sword, man is parted from sin and from evil company, as the gospel shows well there. And by this sword, sin is slain in a man's soul.\n\nSince God forbade men of the holy church the sword and shedding of blood and manslaughter, why did St. Peter slay Ananias and Sapphira for their false covetousness? for the law says. Acts. V. Pauper\nAs the law states in 21:27-28, Peter.\nHe did not cast them off with material\nsword but only by the power that God\ngave him to do miracles. With his prayers,\nhe raised a woman named Tabitha\nActs. IX. And with words of his blaming,\nhe took her life from Ananyas and Sapphira.\nHe prayed not for her death but only named them\nfor their sin, and immediately they fell down dead\nby the virtue of the sword of God's word that Peter spoke\nand the Holy Ghost by Peter. For as St. Paul says,\nthe sword of God's word often separates the soul\nfrom the body. And therefore, the word and the cursing\nand undertaking of holy men and of men of the church\nis much to be feared. Or rather, by the suffering of God.\nAnon, as St. Peter named them, for they repented not,\nthe devil Satan took power over them and cast them\nbodily; as he had first cast them spiritually\nby the sin of false covetousness.\nDives. Is it lawful in any case To sleep, only a man or woman unwitty.\nPauper. In no case as the law openly states, \"XX.Q._V.S._N._,\" Diues I suppose that the quest dampens a man that the Justice knows unwitty / shall not the Justice give the sentence & condemn him then the quest says that he is guilty. Pauper God forbid. For then falls the Justice in manslaughter. For he may by no law sleep him that he knows unwitty. XXIJ.Q._V.S._N. Diues. What shall he do then? Pauper. If he has no judge above him / he shall save him by his plain power. And if he has a judge above him / he shall send the man to him & tell him all the truth he may of his plain power deliver him & save him from death / or else seek some other way for to save him. But he shall not give the sentence of his death. Pilate troubled himself greatly to save Christ from death for that he knew him unwitty / much more a Christian judge ought to trouble himself to save the innocent life whom Christ bought with his blood / & flee false sentence. Pilate might and \"but saved Christ. However, to please the people and out of fear that they would accuse him to the Emperor, he followed their will and had Christ put to death. For the false quest of Pilate would not have condemned him because he knew him to be innocent, but only out of fear and to please the people he condemned him. And then pagan law allowed no man much more to be unjust, Christian law shall allow no man to be unjust. But the judge shall do all his duties to prevent shedding of blood without guilt. Therefore he is made judge to excuse the truth, to save the unjust, and to punish the guilty and to let malice, folly, and falsehood of the accusers and false witnesses go. Therefore God says thus to every judge: thou shalt not take the voice of lies, nor rejoice nor lay hand to speak false witnesses. That is to say, thou shalt make no covenant to speak false witnesses or assent to it. Thou shalt not follow the people.\" You shall do no evil thing or fall into falsehood. Thou shalt not assent to the sentence of the many to depart from the truth. Exodus XXIV. Therefore, the law commands that the judge be not hasty in judgment or in leaving off / nor hasty in taking vengeance. Deuteronomy LXXVI. si quid. Et XI Quis.VIII. Si quid. The end of every man's deed shall be justice / it is righteousness in English. And righteousness is a virtue and a steadfast will in every man and woman to yield to every man and woman his right. Extra de verbo. In glossa. And therefore when the judge does wrong in his sentence, that is no rightful judgment / for it does not end in righteousness. But more wrong he may not do to man or woman than rob him of his life and slay him without guilt. Therefore, whosoever the judge slays man or woman unjustly, he is no judge / but he is a tyrant / and he acts against all laws which are ordained to do right to every man to punish the guilty and save the innocent. The law states that one is not a judge if righteousness is not in him. (Law. XXI, I, 2, justice.)\n\nIs it lawful for any man or woman, in any case, to kill themselves? Pauper. In no case, for many reasons. First, by nature every man loves himself and is inclined to save himself and resist all things that would destroy him. Therefore, it is against nature for any man or woman to kill themselves.\n\nFurthermore, it is against charity for each man is bound to love himself and his neighbor as himself. Also, he wrongs the community of mankind. For, as the philosopher says in ethics, every man is a part of the community, as every member is a part of the body. Moreover, man's life is a high gift given to man to serve God. And only God may take it away when He will. Therefore, he who kills himself sins against his God, in that he kills his servant against his will, for though God gives a man authority to sleep. \"A man may not grant authority to himself to sleep himself. And therefore, the law states, \"xxiij.q._.v.non licet.\" No man or woman should sleep himself or herself, neither to flee misfortune of this world nor to flee another man's sin, nor for sorrow over one sin he has done. For if he sleeps himself as the law says, he goes to endless misfortune. And he falls into grievous sin. In sleeping himself, he falls into despair of God's mercy, as Judas did. After his death, he cannot amend himself of that grievous sin of man-slaughter. And by man-slaughter, he kills his life in this world and his life in heavenly bliss, and goes to death in hell without end. Therefore, no woman should sleep herself to save her chastity, lest she be defiled. For if she is defiled by violence against her will, she sins not. As St. Lucy says to Pascasius, 'The body is not defiled.'\" But by the soul's consent, sin is in him who so defiles her. Less sin it is for a man or woman to lie with themselves than for a man or woman to lie with themselves, for there is no help after. Nor should any man or woman lie with themselves or masturbate themselves for fear that they might consent to sin, but trust in God that He may keep them from consenting, and let occasions of sin go. And though man or woman be constrained to sin for fear of death, it is better and fairer that another lie with them than he lie with himself, for it is damned in every law. [Diues. Contra te.] Sampson and diverse others cast themselves off, as we read in holy writ. [Pau[pro].] As St. Augustine says in The City of God, they cast themselves off by the subtle cunning of the Holy Spirit, which would bring about miracles through their death. As when Samson took the two pillars of the pagan temple, which held up the whole temple and shook them with his arms until they broke and the temple fell down and cast to the ground many thousands of the heathen people that were in it. Was wondered about Samson, in spite of God of heaven, whose servant Samson was.\n\nDives. Whether is it more sin to kill the rightful man or the wicked man?\n\nPauper. It is more sin to kill the rightful man, for in it the killer most wrongs him whom he ought to love. Also, he wrongs him who has not deserved it and more against righteousness. Also, he deprives and robs the commonwealth of a great jewel. For every good man and good woman is a well to humanity. Also, he shows more contempt to God, for every good Christian says, \"Who despises you despises me.\"\n\nDives. Contra.\n\nIf a good man is killed, he will soon go to heaven; but if a wicked man is killed unjustly, he shall go to hell. And less sin it is to send a man to heaven than to hell by killing him.\n\nPauper. St. Paul says in 1 Corinthians 3: \"Each man shall receive his own reward after his labor.\" Therefore, the good man soothes. A man who kills a good person will go to heaven for his good deeds, not for the malice of the slain. And a wicked man who is killed will not go to hell for his wicked deeds, but for the slaying of the good and the wicked. But the slayer will be deeper in hell for the slaying of the good than of the wicked. For he shows more malice and aggravates God and all the court of heaven in slaying the good than the wicked. And he will answer for all the good deeds that the good man would have done if he had lived longer. And he will be punished for the slaying of the wicked man, for he slews him against God's law and denies him the opportunity to amend.\n\nIs it lawful for any man to kill his wife if he finds her in adultery? The laws and ordinances order that man and woman who commit adultery be slain. It is lawful, provided he does it only for love of righteousness and cleanliness, not for hate or to avenge himself on her. Let him well consider his conscience if he is guilty in the same, whether in will or deed. And let him take heed to his own safety and think it the law is as well ordained to punish him if he does amiss as to punish the woman. But any man to slay his wife by his own authority or to have her slain without lawful judgment it is not lawful by all God's law. And though any land's law gives men leave to kill their wives in any case, holy church shall punish them and enjoy them severely as for manslaughter. \u00b6Dives. Which is more sin, a man to kill his wife or to kill his father or mother? \u00b6Pauper. Both are grievous sins and much against kind. For the man and his wife are one flesh and one blood. And he ought, as St. Paul says, to love his wife as his own body; and therefore he to kill her against kind. But yet it is more sin and more against kind to kill father and mother, for of them man has his beginning, his flesh and blood. And also if he kills anyone. Of them he openly forfeits against the commandment of God, the fourth and fifth. For in that he unworships excessively his father and mother and falls into cruel maslaughter, and therefore it is more sin to kill father and mother than to kill his wife, as the law says in some Deuteronomy. Since God commands that no man should sleep unrightfully. Why does God suffer so much war on earth and so many battles? [Pauper]. For much folk is worthy to die and will not stand to the law of peas. Therefore God has ordained and commanded the law of the sword and of chivalry to bring them to peas with the sword, which will not obey the peas by the law of charity and reason. [Deues]. Then it seems that men of arms may kill men lawfully who will not obey the peas and God's will. [Pauper]. That is true. For Abraham, Moses, Joshua, David, Ishbosheth, and many other were men of arms and slew much folk. And yet God reproved them not but he bade them kill and help them in their killing and in their fighting. Ius terrae just cause is necessary for a battle. A rightful cause/a rightful intention/and authority of a lawful prince. First, it is necessary that the cause be rightful, that they fight only for the right and to maintain right, and for the salvation of the commonwealth and of those who are unwilling. For as St. Augustine says, \"The end of battle should be peace, not destruction. Also, their intention must be rightful, that they do not fight for pride to gain a name, nor for false courtesies, nor for worldly goods, nor for malice to be avenged, nor for cruelty and delighting in shedding blood. For if their intention is wicked, though the cause be true, they sin in massacre. And for their wicked intention, God allows men to be overcome. in a rightful cause. It must be done by the authority of a lawful prince, that is a prince made by common custom or by common law or by common lawful election. For though a person gathers rebels against his lawful lords, even if the rebels make him their head and prince, they may not, by his authority, do rightful battle. But though his purpose not be to kill or to rebel against his sovereign or the law, but only in truth to save himself and his from wicked doers. Nevertheless, clerks should not fight for any worldly good, but they may, in case with fighting and smiting, defend their own person against a clerk who seeks to smite him if he cannot securely save himself; and if he may securely save himself, either by guile or by shutting the door or any other way, he ought to save himself and not smite a clerk, but wisely save them both. But always let him beware that his flight is not the cause of his death. And yet the lewd man ought to flee the clerk if he may do so in a secure manner, saving both. Much more, the clerk should show patience and flee if a lewd man may save himself securely and save them both. If the subject is in doubt whether the cause they fight for is true, they are excused by the command of their prince for the virtue of obedience, so that they have no reason to despise their prince by his common living, but they suppose that he in all his living is ruled by reason and God's law. But if they are certain that the cause is false, they are not excused or ought not to fight. Or else, if the prince is a man out of good governance, mad or brainless, or else that he is in his living openly rebellious against God, then the people ought not to obey his bidding when he bids them fight, but if they know securely that his cause is true. But then they must obey the prince of heaven who bids them. \"Soldiers and other knights and men of arms and other friends of the prince not subject to him by obedience, if they fight for him in a cause that is in doubt, are not excused from deadly sin and man-slaughter. Summately, beware that you assent to no man's death neither before nor after, unless you are certain that they were guilty and worthy to die. For the law says that both they who commit the misdeed and they who consent to it are worthy of equal punishment. Agents and consenters are punished equally. Justify no man's death, but you know well the cause of his death. For I am sure that God condemns much man-slaughter, which you and other justifiers, and the judgment of God will fall on those who said, 'He who strikes with the sword shall perish with the sword.' And he who robs shall be robbed. Woe to you, Dives. Your counsel is good. God send us peace and keep us from the sword. Now I pray you, declare me the sixth commandment, Pope.\"\n\n\"The sixth commandment is this.\" Thou shalt not engage in lechery or meddle with anything fleshly, but only with thy lawful wife, as the gloss says. This commandment forbids all forms of lechery.\n\nHow many forms of lechery are there? Nine. And these are they: fornication and lechery with common women, adultery, defiling of maidenhead, defiling of chastity sworn to God, defiling of those related by blood or affinity or gossips and sodomy, which is the misuse of man's body or woman's in lechery against nature and against decency, and unnatural carnal intercourse between husband and wife. Forms of meretricious prostitution, adultery, stupration of matrimony, and exceeding the bounds in one's actions. Also, meddling with her in times which the holy church has enjoined continence, such as in holy times and in times of fasting. For other prayers, he should refrain from meddling with her bodily during reverent times and before God, lest he commit a deadly sin. Peter and Paul teach that married people should abstain from such lusts during holy times and times of prayer, so that their prayers may be more graciously heard by God and their hearts more given to Him. Such lusts draw man's heart and woman's heart much from God and make them wantonly unfocused. Therefore, as we read in Genesis 7, during the time of the flood in Noah's time, due to the turmoil and fear they were all in that year. Noah and his three sons kept chaste and lay by themselves, and their wives by themselves. By holy prayers and continence, they might be sooner delivered from that peril and mischief that they were in. If he meddled with his wife in a holy place without need, for in times of war, if he dared not leave the church for fear of his enemies. He is excused and the church is not polluted, or it would be polluted. And also if he meddles with his wife when she is great with child near the time of birth. For then he might harm the child. Also if they meddle to conceive with evil condition. Also if he meddles with his wife wantonly in her common sickness for his own pleasure. But if husband and wife meddle to conceive fleshly without these defects only to bring forth a vein to the heart and get children to God's service, else to flee fornication and lechery on the other hand, or to yield the debt of their body to each other without sin. But as St. Paul says, \"the marriage bed is honorable and the bed undefiled.\" Honorable is the conjugal union in the sight of God through the Immaculate. According to Hebrews 14: \"Upon which word says the great cleric Haymo and the gloss also. That it is a worthy marriage when a man lawfully weddings his wife to bring forth children to God's service and abstains from his wife.\" In due time. And then is there bed without spot of blame when he deals with his wife lawfully and for a good end keeps measure and manner. Then rise they up out of bed without spot of blame. Marriage was ordained of God for two causes. First, the second cause it was ordained outside of paradise after Adam's sin. Three good things are principally in marriage. The first is faith that each of them keeps truly his body to the other and mingles fleshly with none other. The second is bringing forth and nourishing of children to God's worship and to God's service. For else it were better that they were unborn. The third is the sacrament which may not be undone but only by death. And therefore the order of wedlock is most worshipful, for it represents the great sacrament of unity and of endless love between the godhead and the manhood in Christ, very God and very man, and between Christ and the holy Church, and between Christ and the Christian soul. And the faithful love it ought to be between husband and wife signifies. The love and faith that should be between Christ and the Christian soul, and between Christ and the holy church. For the husband should love his wife with true love. And therefore when he weddings her, he sets a ring on her finger, which ring is a token of true love that should be between them. For they must love each other heartily and therefore it is set in the fourth finger. As clerks say from it, the finger gives her but one ring in token that they should love each other exclusively. For against the coming of the body, the husband should love his wife and none other, and the wife her husband and none other. The ring is round about and has no end, in token that love should be endless, and nothing but death should part them. Also the ring is made of gold or silver in token that, as gold and silver pass all other metals in value and cleanness, so should their love pass all other loves. And the husband should love his wife more than all other women, and the wife her husband. hyr husbonde passynge all other men\nAnd as golde and syluer passeth all\nother metals in clennes / so sholde ther\nloue al be set in clennes & not comon\ntogydre / but for bryngynge forth of\nchildern or to flee fornycaco\u0304n or to yel\u00a6de\nthe dette of ther bodyes. This loue\nbetokeneth the loue yt we owe to god\nthat is our goostly husbonde to who\u2223me\nwe be all wedded in onr baptem.\nFor we sholde loue hym hertely with\nall our herte syngulerly / with all our\nsoule lastyngly / with all our mynde\nmyghtely / and with all our myghtes\nAnd therfore sayth he Deutrono{us} .vi.\nThou shalt loue thy lorde god with\nall thy herte / with all thy soule / with\nall thy mynde / and with al thy myght\nThe husbonde betokeneth cryste / the\nwyfe betokeneth holy chirche & crys\u2223ten\nsoule whiche is goddes spouse and\nought to be suget to cryste as wyfe to\nhusbonde. Thre ornament longe pry\u2022 wordes of saynt Poul. Ad eph .v.\nSYthen that the ordre of wedlok\nis soo grete and so worshypfull\nin cryste & holy chirche / as saynt Pou\u00a6le They who break or misuse it in lust and liking of the flesh and follow only their lust, and do not restrain themselves by reason and by God's law, sin gravely. Therefore, we find in holy writ that there was a woman named Sara. She was married to seven husbands, and a devil named Asmodeus slew each one of them the first night they slept with her. For they married her more for carnal lust of the flesh than for any true cause of marriage. After the angel Raphael came to young Tobias, he said to him that he should marry Sara. Then young Tobias said to the angel, \"I have heard that the devil has power over all men who marry her and kills them.\" Then the angel said to him, \"I will tell you which men the devil has power over: those who take a wife in lust, putting God from them and from their mind, and giving themselves to fleshly lusts, as horses and mules that have no understanding, over whom the devil has power. But thou shalt not take her in such a manner, but thou shalt keep thyself chaste for three nights and give thyself to holy prayers, and then thou shalt take thy wife with the fear of God principally to bring forth children to the worship of God. Since the devil has such power over those who misuse their wives and the order of marriage, much more power has he over those who break the order of marriage and take another than their wives. Therefore God commanded in the old law Deuteronomy that they should both be slain, man and woman. And the wife-man says that he who accuses his wife for adultery of the heart shall lose his soul, and he brings shame and disgrace upon himself, and his shame shall never be done away. Proverbs 6. And there he says that though theft is a grievous sin, yet in regard to other things it is but a small sin. And the greatest life in adultery suffers much sickness, much disfigurement, loss of goods, and little fruit therein, sudden poverty evilly. The wise man says, \"Filij adulterorum & live in adultery shall soon come to an end, and the offspring and the one born of the wicked bed shall be destroyed. Though they may live long, they shall not be honored, and their last age will be without worship. The nations, it is reported, the holy pope Boniface the Third wrote to the king of England in this manner: 'And openly it is told in the countries, and brought up to us who are in France and Italy, and heathen men reproach us for this. The people are unworthy and in contempt of all Christendom, for their falsehood and their false belief. They are so given to lechery that the brother is not ashamed to hold openly his own sister. They are harlots in living, unstable in faith, unable to fight, nearly overcome by all, hated.'\" of God and man, devoid of grace and speed, were near in all their doings. We find an example of this in the second book of Kings, chapter 12. When David had finished with Bathsheba, the wife of the noble knight Uriah, and treacherously killed him, God sent the prophet Nathan to rebuke him for his sin and said, \"Sword and judgment shall never depart from your household and your kingdom. I will raise up adversity and disease against you from your own people. And I will take your wives and give them all to your neighbor, and he shall lie with your wife openly. You have acted shamelessly. I will also deal shamelessly with you. And so it came to pass, for Absalom, David's own son, rebelled against him and lay with his mother in the sight of all the people. There was no stability in his kingdom from that time on. And yet, David's adultery was more severely punished, for the child born in adultery died soon after, a consequence of both the father's and mother's sin. And afterwarde Aaman Dauydes\nsone lay by Thamar his owne syster\n& therfore Absolon hyr brother slou\u2223ghe\nAaman his brother in treccherye\nAnd all these myscheues felle for Da\u00a6uydes\nsynne with Barsabee. We fyn\u00a6de\nalso in holy wryt. Iudicu\u0304 .xx. That\nfor defoulynge of one mannes wyfe\nwere slayne thre score thousande and\nfyue thousande. It is a comon pro\u2223uerbe\nin latyn. Deb\u2022 grou\u0304\u00a6de\nand the begynnynge of euery peo\u2223ple\nis lawfull wedloke & lawfull ge\u2223neraco\u0304n\nin matrymonye. And yf that\nfayle the people shall be vnstable and\nvnthryfty / and that god sheweth wel\nin the begynnynge of the worlde / for\nwhan men wedded vnlawfully and\nbrake the bondes & the lawes of wed\u00a6loke\nwhiche god ordeyned at the be\u2223gynnynge.\nThan god sente the grete\nflood and destroyed all mankynde sa\u00a6ue\nNoe & his wyfe and his thre sones\nand ther wyues.\nDIues. Whan gaaf god la\u2223wes\nof matrymonye & what\nlawes gaaf he. \u00b6Pauper.\nWhan god had made Adam he put a\ngrete slepe in Adam / & in his slepe he\ntoke out one of his rybbes & fylled vp \"the place wherefrom of this rib he made Eve and brought her to Adam. Then Adam awoke, and as God inspired him, he took the laws of marriage and said, \"This bone is now of my bones, and this flesh of my flesh. For this reason, a man shall leave father and mother and cleave to his wife, and they shall be one flesh. Gen. 2:24. In these words, when he said that a man should leave father and mother for his wife, he showed the sacrament of true love and unity that ought to be between husband and wife. And by the same words, he shows what faith ought to be between them. For he shall cleave to his wife and have no other, and she to him and no other. And in that he said they should be one flesh, he shows that they should cleave primarily to bring forth children to God's worship. For in their child, husband and wife are one flesh and one blood. Also, in that he said that the husband\" should tell this to his wife, he forbids fornication and adultery. And he said in the singular number to his wife and not to his wives, he forbids bigamy, that a man should not have two wives to govern, nor one woman two husbands to govern. And in this he said that they should be two in one flesh, he forbade sodomy, and also by the same words he shows that each of them has power over the other's body, and none of them may contain but by the consent of them both. [Diues.] Why did God make woman from the rib of Adam rather than from another bone? [Pauper.] For the rib is next to the heart, signifying that God made her to be man's companion in love and his helper. And as the rib is next to the heart of all bones, so should the wife be next in love to all women and of all men. God did not make woman from the foot to be man's slave, nor did he make her from the head to be his master, but from his side and his rib to be his companion in love and helper in need. But when Eve sinned, then woman was made subject to man, so that the wife should be ruled by her husband\n& fear him and serve him as fellow in love and helper in need / and next solace in sorrow / not as thrall and in vile servitude. For the husband ought to have his wife in reverence and worship in that they are both one flesh and one blood. \u00b6Dius. Why did God make woman from the earth instead of making her himself, as he did Adam? \u00b6Pauper. For increasing their love to generate / and also to give woman matter for lowliness. Firstly, for increasing love / for in that woman is part of man's body / man must love her as his own flesh and blood. And also she must love man as her beginning and as her flesh and her blood. Also she ought to take great matter of lowliness / and think that man is her perfection and her beginning / and have man in reverence as her perfection / as her principal / as her beginning and her first in order of kind. God made all mankind of one / for he would that all mankind should be in one charity as they came all of one.\n\nDIus. Whether is there any outry Greater sin in the man or the woman. commonly it is more sin in the man. For the higher degree, the harder is the fall and the sin more grievous. Also, man is more mighty by way of kind to withstand and has more reason whereby he may withstand and beware of the devil's guile. And in that he is made master and governor of woman to govern her in virtue and keep her from vices. If he falls in vices and more than she, he is more to blame and worthy to be reproved shamefully. Therefore St. Austen in li. de decem cordis. Undertakes husbands who fall into lechery and says to each of them in this manner. God says to you shall do no lechery that is to say, you shall not meddle with any woman but with your wife. You ask this of your wife that she meddle with none but with you. And therefore you ought to be before your wife in virtue, you fall under the filth of lechery. You will it that your wife be overcome by lechery and have the mastery of the devil, and you will be overcome. as a coward and lie down in leper's care,\nAnd yet, though you are the head of your wife, your wife goes before you to God, and you, who are the head of your wife, go backward to hell. For man says he is the head of woman, and therefore in what household the woman lives better than the man, hangs the head in subjection. Since man is the head of woman, he ought to live better than woman and go before his wife in all good deeds, so that she may serve and follow her head. The head of each household is the husband, and the wife is the body. By the course of nature, where the head leads, the body should follow. Why then would the head, who is the husband, go to lechery, and he will not that his body, his wife, follow? Why would the man go there, where he will not that his wife follow, a little after in the same book St. Austen says, \"Day by day images are made of man's lechery, though their wives dare not make them of their husbands. Lechery of\" men are so bold and so customary that it is taken as a law that I tell wives lechery and adultery is permissible for men but not for women, according to St. Austen. / Dices And so-called \"discretion\" and \"time\" it is heard that wives are taken lying with their servants and brought to court before a judge with much shame, but it is seldom seen that husbands are brought to court by a judge for lying with their women. / Pauper. And yet, as St. Austen says in the same book, / it is as great a sin in a man as in a woman, and somewhat more. But forsooth, he says, it is not the truth of God but the cunningness of man that makes man less guilty than woman in the same sin. Men are not often taken in adultery or punished for adultery as women are. / For they are less guilty, but they are more guilty and more powerful to maintain their sin, and nearly each of them encourages one another in their sin. Men are judges and doers of punishing adultery in women, / and because they are overdone with guilt in adultery, therefore they. Travel agrees with all with one assent to may it is full slanderous when it falls and harshly punished. But in men it is so common that there is hardly any slander thereof / women dare not speak against the lechery of men / and men will not speak to reprove the lechery of man / for they are so much guilty. Sin that seldom falls is most slanderous / and yet in case less grave. And sin that often falls and is most in use is less slanderous & yet it is most grave. For the more customary and the more bold that men are in sin / and the less fear and shame that men have to their sin / the more grave is their sin. Therefore St. Austen in the same place speaks more of this matter against the lechery of men and says thus. Perhaps your wife hears in the church by preaching that it is not lawful to take any other but your wife. She comes home and grumbles against your lechery & says to you that you do things that are not lawful. We both are Christians. The chastity you ask of me, give it to me. I owe it to the faith, and you owe faith to me, and we both owe faith to Christ. Though you think you despise me, you do not despise Him whose servants we are. He knows all. But when you say that Saint Austen says that the man will be helped and amended by his wife's words, no, no, he says instead that he will be angry and sorrowful, both with his wife and with the preacher, and curse the time that his wife came to the church to hear the truth. These are the words of Saint Austen in the same book. And yet, in the same book, he says this: \"Perhaps you, lecher, will excuse yourself and say, 'I take no other man's wife but I take my own servant.' Will you say that to him? I take no other husband. I take but my servant.' God forbid that your wife should say this to him. It is better for her to have sorrow for your sin than to follow it.\" or take wicked example of the. Thy wife is chaste and an holy woman and a true Christian woman. She sorrows of thy lechery, not for the flesh but for charity. And thy wife would that thou dost not commit adultery, not because she does not, but because it is not suitable for her. For if she kept chaste and did not commit adultery only because thou shouldst not, if thou committest adultery, she should do the same. But for this, the good woman keeps chastity not only for the faith that she ought to have for him, but also for the faith that she ought to have as a Christian. For though the man does well, yet the woman gives her chastity to God. Therefore says St. Austen in the same place. Christianity speaks in the hearts of good women; within their souls, their husbands hear it not, for he is not worthy to hear it and comforts his daughter with such manner of words. Thou art evil afflicted with wrongs of thy husband, what has he done to thee? I pray thee have patience, be sorry for his misdeed, but follow him not. To do Amys, but he must follow in goodness. For in that which he does Amys, let him not be your head to lead, but let your god be your head. For if you follow him as a head in his shrewdness, both head and body shall fall down into hell. And therefore might not the body, it being the wife, follow the wicked head, but might she hold herself to the head of holy church that is Christ. To him the wife ought her chastity, to him principally she must do worship, for he is principal husband. Be her husband present or absent, the good woman shall always keep herself chaste. For Christ her husband to whom principally she ought her chastity is never absent. Change your life, you lecherous men, says St. Austen there, and from thence forward be chaste, do not say that you may not keep yourself chaste. For it is a shame to say that man may not do what a woman can do, or be as chaste as a woman is. The woman by right has as free a flesh as you. And woman was first descended. Of the adders / your chaste wives show to you that you may be chaste if you will. These are the words of St. Austen.\n\nDives. Women can be chaster than men, for they have much keeping upon them. The law commands them to chastity. Their husbands are to keep them, and harsh laws are ordained to punish them if they do amiss.\n\nPauper. To this St. Austen answers in the same book and says thus. Much keeping makes a man chaste, and manhood should make a man chaste. Much keeping is ordained for woman, for she is more free; woman is ashamed for her husband to do amiss. But you are not ashamed for Christ to do amiss. You are more free than the woman, for you are stronger and lighter; you might overcome the flesh and the devil if you will. Therefore, God has taken you to Himself. But a woman has much keeping of her husband, dreadful law, good nurture, great shame, and God principal, and you have only God above her. Wife flees lechery for fear and shame of the law, for good reason, and principally for God. But for all these you kept yourself neither chaste nor left your lechery, neither for fear of God nor for God's law nor for shame of the world nor for shame of your wife to whom you are bound to be true, nor for any good reason, but you live as a harlot and use a harlot's manners. You are not ashamed of your sins says Saint Austen, for so many men fall therein. The shrewdness of man is now so great that men are more ashamed of chastity than of lechery. Manquellers, thieves, perjurers, ravagers, and false men are abhorrent and hated among the people. But he who lies by his woman and is a bold lecher, he who is loved is praised. And if any man is so hardy to say that he is chaste and true to his wife, and if it is known that he is. suche he is ashamed to come among men that be not like him in manner For they should jest and scorn him and say that he is no man. For man's shrewdness is now so great that there is no man who holds a man but he is overcome by lechery. And he that overcomes lechery and keeps himself chaste he is held no man. These are the words of St. Augustine in a book of the ten commandments.\n\nDiues. I marvel much that St. Augustine and you also accuse man so much of lechery and put more fault in man than in woman.\n\nPauper. Christ did the same. We read in the gospels, John 8: that on a time when Christ sat teaching the people his laws in the temple of Jerusalem, the scribes and the men of the law and the Pharisees brought a woman newly taken in adultery and set her before Christ and said to him all in guile. Master, this woman right now was taken in adultery. The law of Moses commands us to stone all such, but what sayest thou there to? All this they said in guile, for had not the scriptures said, \"But whom the Father hath joined together, let no man put asunder\"? (Matthew 19:6) He told them not to stone her. For his preaching and teaching were full of mercy and pity. If he had said she should not be stoned, he would have spoken against Moses' law, and they would have stoned him. Therefore, he neither condemned one nor the other. But he stooped down and wrote with his finger in the earth. And when he had written a while, he stood up again and said, \"Which of you is without sin? Let him cast the first stone.\" Afterward, he stooped down and wrote in the earth again. And when the accusers of the woman heard these words of Christ and saw his writing, they were ashamed and went out, each one after the other. The eldest went out first, and none of them remained there. According to these clerks, each of them saw in that writing all the evil sins that he had committed through lechery, adultery, or any other sin. Each of them thought that all the others had seen his sin. So, for this reason, they all left. They went out in fear and shame, for they saw that they were more guilty of lechery than the woman and more deserving of being stoned. But Christ, out of his goodness, made each of them see their own sin and no one else's, hiding others' sins and not defaming the Christian while their sin was still being revealed. And when they had gone out in fear and shame, Christ said to the woman, \"Where are those who accused you? No man has condemned you. The Lord says she who speaks the truth has not condemned me. I will not condemn you either. Go and sin no more.\" By the law they would have had to let her go or stone her with her, for they were more guilty of that sin than the woman. And so, by the law, Christ delivered her rightfully and saved her mercifully. Therefore, the law of the holy church states that those who are guilty of any great sin should not be taken as accusers or witnesses in court, no man. quellers / not theives / nor wicked Iogulers,\nrobbers of churches / ravagers / nor open lechers, / nor those in authority,\n/ nor those who poison people / nor perjurers, / nor false witnesses, / nor those who seek counsel of witches. All these and such other are unable to accuse in court / or to bear witness in court / but if it is for accusing them who are the fellows and helpers in their sin.\n\nWe decree that two and four are constituents. And Saint Ambrose says that only he is worthy to be judge and condemn the errors of another who has nothing in himself that is condemnable. Beati imaculati. And therefore the law puts many a case in which the husband may not accuse his wife of lechery. First, if he is guilty of the same iniquity numbering thirty-two,\nAlso if he gives her occasion to do it by withholding the debt of his body twenty-two times,\nSi tu. Also if she is defiled by strength and great violence against her will thirty-two times. Ita ne. If she believes that her husband is dead: if she is married to another woman, when he comes home she must leave the second husband and return to the first. But if she leaves the second husband immediately upon knowing that her first husband is alive, otherwise she falls into adultery, and her first husband may accuse her and leave her. Also, if she is deceived and the one she is with is her husband (32.5.2), or if he knows of her adultery and continues to live with her or forgives her and takes her back, then he cannot accuse her (32.7). Also, if a man drives his wife to do a wrong thing (33.iii.13), or if a heathen man leaves his heathen wife and she marries another heathen man, but they both convert to Christian faith, then he is bound to take her back, but if she falls into any other fornication. withstanding that she be known as another man's wife. Extrajudicially, there are four divorces. Gaudemus. If then, a man is bound to forsake his wife when she falls into formation? Pauper Either the formation is prevalent or it is open. If it is prevalent and cannot be proven, he shall not forsake her openly, nor is he bound to forsake her secretly, unless in the bed. If her formation is open, either there is hope of amendment or there is no hope of amendment. If she will amend and there is good hope of amendment, he may keep her still. If there is no hope of amendment, he ought not to keep her still. For if he does, it seems he consents to her sin. Summum jus, tertio\n\nA man who meddles with his wife after knowing her formation is irregular, though compelled to do so by holy church. Summum jus, tertio\n\nhe meddles with her bodily; spiritual death that enters into religion may separate them. Until then they meddle. \"the bodily bond of marriage is but spiritual. And therefore spiritual death breaks that bond. And just as a husband is as bound to keep faith to his wife as the wife to the husband, therefore if the husband transgresses and falls into fornication, she has as great an action against him as he should have against his wife if she did amiss. Quia quo ad fidem matrimonii iudicat Deus. I may well assent that adultery is a most grievous sin in both man and woman. But that simple fornication between a single man and single woman should be a deadly sin, I may not assent to. And common opinion is, that it is no deadly sin.\nPauper. Every sin that excludes man or woman from heaven is deadly sin, but simple fornication excludes man and woman from heaven only if they do not amend themselves, therefore simple fornication is deadly sin.\nDiues. Where do you find that simple fornication excludes man and woman from heaven?\nPauper. In the Psalms of Saint Augustine.\" Saint Paul says that no fornicators, liars, thieves, mammon worshipers, gluttons, or wicked speakers, nor those who live immorally, shall inherit the kingdom of heaven. I Corinthians 6:9-10. In the next chapter, he commands that one should not associate with such fornicators and wicked people. Do not eat or drink with them, for they are cursed by God and all the company of heaven. In another letter, Saint Paul says, \"Understand and know this: No fornicator, impure person, or covetous man\u2014nor idolater, wicked person, effeminate, or homosexual\u2014will inherit the kingdom of Christ and God. And because of this, I tell you: Do not associate with those who call themselves brothers if they are fornicators, or idolaters, or adulterers, or men who practice homosexuality, or thieves, or greedy people, or drunkards, or revilers, or robbers.\" Ephesians 5:5. In another place, he says that God will judge fornicators and those who do immoral acts. Hebrews 13:4. And yet, though they may not be so, damning them is not told by God for fleshly sin. Therefore, Saint John says in the book of God's preciousness to fornicators and adulterers, and such other accursed people, their part shall be in the pit dwelling and burning with fire and brimstone, which is the second death of hell (Apocrypha.xxi). And the wise man bids that thou shalt not give thy soul to fornicators in any thing that thou lose not thy soul and thy soul and thy heritage in heaven. And every woman fornicator shall be trodden underfoot of men as dirt in the way (Ecclesiastes.ix.12). All the commandments of the second table are given by God to let men do wrongs to their even Christian, but when a single man meddles with a single woman, he does neither man nor woman any wrong, for each of them is in his own power. (Psalms.) Though each of them be in his own power, yet each of them does great wrong, for each of them causes harm to the other. They sleeth one another by deadly sin, and each of them sleeth himself, and each of them wrongs God in that they do against His forbidance, and they slay the souls that He bought dearly. And both of them wrong their very Christian brethren in that they give them wicked example and cause of scandal. Yet contrary to this, God says to every man and woman, \"Grow and multiply.\" Therefore, if a single man meddles with a single woman to bring forth children, it is condemned by the gospel as simple fornication and all manner of lechery, and says that he who looks on any woman with lust to meddle with her outside of marriage commits lechery against God's commandment and sins mortally. Matthew 5. And therefore, as I said first, generation and bringing forth of children is granted only to those who are lawfully wedded together.\n\nDIues. Let all wedded folk be bound by this commandment of God. Crescite et multiplicamini. Do your duty to beget children.\n\nPauper. Before mankind. \"was married people were supposed to do their duty to bring forth children. But nowkind is multiplied / the commandment forbids them so much to generate But they are free to continue & keep them chaste if they are both of one mind thereto. For many reasons God or decreed that man and woman should not meddle together unless they were married. For by authority and custom falls often that the brother lies by his sister and the father by his daughter. And many unlawful wedlock is made because of outry. And he that dooth outrage he is a thief / and robs the man or woman of his body that is better than any worldly cattle. For the wife's body is the husband's body / and his body is hers / for neither of them has power of his own body to give it to any other by fleshly lust. And he that doeth fornication robs Christ of his right both bodily & spiritually. And therefore St. Paul says / that the fornicator takes the member of Christ.\" And makes it a member of the structure with whom he deals, that is, adulterates. Also, heirs can be falsely made heirs, and true heirs can be born outside of marriage. This is also how God's law is made so lenient in the beginning of the world, the first of all laws being broken. Therefore, he who breaks it is an open traitor. This agrees with the words of the wise man, where he says that the woman who forsakes her husband and takes another, and makes an inheritance of another man, commits many sins. First, she is unfaithful to God's law and breaks God's law. She also trespasses against her husband. She also fornicates openly and makes children to herself of another man. But her sons will give no testimony, and her branches will give no fruit. She will leave her mind in cursing, and her shame will never be done away. Eccl. xxii. And therefore, the gloss says that adultery is as damning in the man as in the woman. And therefore, in the same chapter, he reproves. \"Although I highly value authenticity and simplicity, I am grievously sinful both in austere aversion and simple fornication. But women are the devil's snares, tempting me to lechery, making it hard for me to resist. Adam, Sampson, Peter, David, and Solomon were deceived by them. It hunts after my soul. For the wise man says, \"I found more bitter than death the woman,\" and the righteous man shall escape her, but the sinful man shall be taken by her. Eccl. VII. But men are called not only the devil's snares but also his nets spread abroad on the hill of Tabor to take many at once. Ozee V. A man's malice is called a net spread broad on a high hill, for it is open and bodily done, not in a few but in many. And therefore when holy writ speaks of the malice of men, it speaks in the plural number, as of many. But when it reproves the malice of women, it speaks in the singular.\" nombre as there are fewer/because there are more shrews among men than women, and commonly more malice in men than in women, although some women are malicious. Fighting, robbery, manslaughter, open lechery, gluttony, gyle, falseness, perjury, treachery, false contracting, and such other horrible sins reign more in man than in woman. This false excuse, which excuses sin because of the malice of women, began first in Adam and lost Adam and all mankind, for sinfully he excused his sin by blaming woman. Also, he blamed God for making woman and answered proudly, as men do nowadays, and said to God, \"The woman you gave to me to be my companion, you gave me of the tree and I ate thereof.\" As one says, \"Had you not given her to be my companion, I would not have sinned.\" And so, notwithstanding that he was more in fault than she, yet he would not acknowledge any fault but he blamed woman and God primarily, who made woman. In default. Duies. How was Adam more in default than woman? For to him principally God gave the commandment that he should not eat of that tree; and Eve knew it not, but by Adam. Woman was tempted by the serpent wonderfully in the form of a woman. As Beda says, and the master of stories relates. And she was deceived with his fair words and his false sly speech. For he persuaded her that they should not die but be as gods, knowing good and evil. Adam had no temptation from without but a simple word from his wife that offered him the apple. For we find not that she said to him any persuasive word. And therefore since man was forbidden by God's mouth, and she only by man, and man had less temptation than woman, and in nothing would accuse himself nor yield himself guilty, but put the blame on woman and God; therefore he sinned more than woman, for woman yielded herself guilty but asked for no mercy. She made no such excuses but in a great part yielded her guilt / that she said / the adder has deceived me. For in that she acknowledged that she was deceived, she acknowledged that she had done amiss and unwisely, and otherwise than she ought to have done. And because the woman loved her and acknowledged her unwisdom and folly, therefore God put hope of our salvation in that time, when He said to the adder, \"I shall put enmity between you and the woman, and between your seed and her seed; she shall crush your head, and you shall bruise her heel.\" The seed of the serpent was wicked works and wicked people, to whom God said in the Gospel, \"You are of your father the devil.\" John 8:44. The seat of woman spiritually is her good desires, with which the serpent and the serpent's limbs have great envy. And commonly women have more horribly of sin than men do. And by our Lady, blessed be she, the power of the serpent is destroyed. Also the seat of woman is Christ, born of the maiden. Mary was part of no man. And so there was never a man properly seed of woman but Christ alone, and always an enemy between Christ and the devil and his seed. For, as St. Paul says, \"Light and darkness cannot agree.\" For this reason, St. Paul says, \"Adam was not deceived in the first paradise, but the woman was deceived.\" And therefore, as the gloss says, \"When God addressed Adam,\" he did not say, \"the woman had deceived me,\" as the woman said, \"but the serpent had deceived me,\" but he said, \"the woman gave me of the tree and I have eaten.\" And also, as the gloss says there, \"Adam was so wise that he could not believe the serpent's lies or be deceived in that way as the woman was. But because the woman was not as wise as Adam, she believed the serpent's lies and was deceived. And the wiser Adam was, the greater was his sin when he fell. But though Adam was not deceived outwardly by another, he was deceived inwardly by himself through subtle pride.\" Saint Austen, in the book of Genesis, chapter 3, relates that Adam and Eve first became wicked within, and it was their subtle wickedness that led them to open disobedience. Pride is the beginning of every sin. Iniquity is the root of all sin. Ecclesiastes 10:1, and as Solomon says, \"In iniquity pride goes before, and the fall follows.\" Proverbs 16:18. Pride precedes breaking and bruising, and before the open fall of a man and a woman, their spirit is exalted by pride. Therefore, Saint Austen states in the same chapter that both Adam and Eve were wicked and deceitful due to pride, and they both let themselves be led astray before they ate of the tree. Subtle falling inward came before open falling outward, and so Adam was deceived and fell due to pride, or Eve gave him the apple, and Eve was deceived by pride or the serpent deceived her. For Saint Austen says, \"What sin was that of Eve but through the sin of Adam?\" God did not say to Adam, \"Cursed be the earth in Eve's sin,\" nor did He say, \"Cursed be the earth in your.\" But to Adam alone he said, \"Cursed be the earth in your work and in your toil and in your lying down and in your turning away from me. Therefore, says Saint Ambrose through Luca, Eve sinned more through her wantonness, instability, and inconstancy than through cunning. Christ became not woman but man to save mankind. For as mankind was lost by man, so mankind should be saved by man. And therefore, in his humanity he would die for mankind, for humanity had lost mankind. And also he became man and not woman to save the order of nature. And because woman's sin was less grave than Adam's, and less dreaded mankind, and woman was less infected in the first transgression than man was, therefore God took his humanity only from woman without the part of man. And so, in this he became man; he did great honor to woman, but in this he took his humanity only from woman without the part of man; he did great honor to woman, for from woman's kin he made medicine for Adam's sin and for mankind. of y\u2022 harde sekenes of Adams synne.\nDIues. Thy wordes be won\u2223derfull.\nBut I can not saye\nayenst the for drede of our la\u00a6dy\nmoder & mayde that gate grace\nto mankynde & is our helpe in euery\nnede. But yet I saye as I sayd fyrste\nwoman desceyued Sampson yt was\nsoo stronge. \u00b6Pauper. Woman des\u2223ceyued\nhim not tyll he had desceyued\nhymselfe by lecherye & mysgouernau\u0304\u00a6ce\nof hymselfe. Fyrste he wedded an\nhethen woman ayenst goddes lawe\nand ayenst the wyll of his fader and\nmoder for luste and mysloue that he\nhadde to hyr. After that he laye by a\ncomon woman yt was hethen. And\nafter that he toke an other hethen wo\u00a6man\nto his concubyne yt hyght Dali\nda ye whiche full desceyued hym and\nbrought hym to his deth. He was fal\u2223se\nto god / & wymen were false to him\nwymen saye that he was bysotted vp\non them / & therfore they treated hym\nas a sot. He desceyued hymselfe and\ndyde full vnwysely whan he suffred\na woman to bynde him amonges his\nennemyes & tolde an hethen woman\nhis couseyll / & in what thynge his en\u00a6nemyes myght most dearly harm him. And although God turned his folly's desires to the worship of God and God's law, yet Sampson was not excused for he did much amiss and much folly. Also David was seduced by his own lust and lechery, not by the woman Bathsheba, as you stated in your verse. For we read in holy writ in the second book of Kings that he should come home and deal with his wife, that the child should be named to him and not to David. And because the good knight would not come home to his wife nor use the pleasure of his body while God's host lay in the field in siege of a city that was called Rabah, David sent him again with letters of his death to Joab the prince of the east and traitorously had him slain. Here you may see that David was overcome by lechery and seduced by the woman or the devil.\n\nFor as Christ says in the Gospel, \"whoever looks on a woman with lustful intent to do harm with her has already committed adultery in his heart.\" (Matthew 5:28) David. looked on that woman in will to do lechery when the woman thought none were looking. He sent for her as for his lawful wife, and she knew not why. And when she came to him as to her king, he lay with her sinfully, for it was hard for her to refuse him. Also Peter denied Christ in the time of his passion and ran away from Christ or any woman spoke to him at that time, and so he denied himself; and the woman did not deny him; she did her duty, for she was there and keeper at the door, as the gloss says, and St. Gregory, and she said to him that he was one of Christ's disciples, as she said truly. For she was bound to let none of Christ's disciples enter. And at the first word he denied Christ and said that he knew him not. And not only woman did St. Peter deny Christ in this manner, but men said the same words to him, and for fear he denied Christ soon after and swore that he knew him not. Therefore, if it is a sin for a woman to make St. Peter deny Christ. For all his disregard for Christ, as much reproach it brings. Though he forsook Christ at a woman's word, yet he swore not because of it nor forswore himself until men spoke the same words to him. Matthew 26:26, Mark 14:14. Solomon also descended into sin or was descended into by a woman, for he took to himself many pagan women of false belief to gratify his lust. He sought them, they did not seek him. He knew well it was against God's law for a king to have so many wives and concubines as he did. For God commanded the kings of his people should not have many wives, nor multiply wives for themselves greatly, nor multiply to themselves great weights of gold and silver in disease of the people, as holy writ shows well. Deuteronomy [though she thinks not of him, he commits lechery]. And if he handles her, smells her, speaks to her, goes to her, or seeks her by ways or by stealth to have his lust of her, though the woman does not consent to him and though he lets go of his wicked will, yet he is guilty of lechery. Against this commandment of God, do not commit adultery. A man lecherous, goes from town to town to get women according to his lust. They seek the women, not the women them. They devise many ways to obtain a woman's consent in sin. Men are commonly initiators and beginners of lechery, and whether the woman consents or not, the man is guilty. And often it happens that when men intend to be certain of a woman's consent, then the woman will not consent out of fear of God. And if she consented before and then repented and withdrew from his wicked company, then the lecherous man defames all women, saying they are false and deceitful. For such lechers speak most vilely of women, because they cannot have their foul lust with them at will, and because they cannot defile them with their bodies, they defile them with their tongues, and speak evil of them falsely, and procure harm to them. That they may. We have in the book of Daniel, Chapter 13. Of the good woman Susanne and two false old priests who were judges and governors of the people for that year. They by one consent waited to have this woman alone in her garden when she should go to wash, as the custom was at that time. And because she would not assent to their wickedness but cried for help, they cried against her. And when men came, they said they found her lying with a young man, and so falsely condemned her to death, for they could not do their foul lust with her. But at the prayer of Susanne, God sent Daniel his prophet, and took them and exposed them in their falsehood, and saved Susanne. We find also in the second book of Kings, Chapter 13, that Amon, the son of David, feigned sickness and asked his father David that Tamar, his sister, might come and keep him. And when she was come, he spoke to her to lie by him, but she would not assent. Then he. oppressed his sister and defiled his own. And immediately he hated her more than ever he loved her before, because she would not consent to him, and spitefully put her out of his chamber and shut the door after her. For this deed Aamon was slain soon after by his brother Absolon.\n\nYet many a woman will consent to the lust of the flesh lightly if it is provided. \u00b6Pauper. That is true.\n\nBut women are not so ready to consent as men are to provide it. And he who offers it and begins consents first and is more at fault. \u00b6Diues\n\nYou excuse most women and accuse men. \u00b6Pauper. I accuse no good man, but lecherous men; nor do I excuse any wicked woman, but good women who are falsely accused of lechery, not only in their persons but in their kind generally. For the proud malice of man unjustly defames the kind of woman. And as Adam put his sin on woman and would not excuse his own malice to obtain mercy. \u00b6Diues. Solomon speaks much evil of women. \u00b6Pauper. And Solomon speaks highly of women. For he said, \"A woman receives the day, she will praise God she shall be prayed for. Solomon reproves wicked women and praises good women, and he reproves wicked men and praises good men. Diues. Solomon says, \"All deceit is the deceit of a woman. Shorter is every deceit than the deceit of a woman.\" Eccl. 25. The wickedness of a woman is all deceit, and every deceit is short-lived compared to the deceit of a woman. Pauper. It is true that when women give themselves to shrewdness, they are more wicked. And when they give themselves to goodness, they are good. Therefore, the wise man in the next chapter following praises women more and says, \"Blessed is that man who has a good woman as his wife. His years shall be doubled; he will complete his years in peace. A good woman is a good part, and a good part of them who fear God will be given to a man for his good deeds. The grace of a good woman will resemble her husband and make his bones strong.\" The beauty of a good woman is a comfort and adornment of her husband, like golden pillars on silver bases. A sure-footed woman is in God's commandment in the heart of a holy woman. (Eccl. xxvi: Diues) Solomon says, \"Wine and women bring wisdom.\" (Eccl. xix: Pauper) Yet there is no defect in wine or often in the woman. But the defect is in him who unwise uses wine and unwise uses the woman and other God's creatures. Though you drink wine until you are drunk and fall into lechery through your gluttony, the wine is not to blame but you who cannot.\n\nFundamenta eterna super petra solidamdata\ndei in corde mulieris sanctae\n\nTranslation: The eternal foundations are firmly established on the rock by God in the heart of a holy woman. (Psalm 18:2)\n\nCorrected text: The beauty of a good woman is a comfort and adornment of her husband, like golden pillars on silver bases. A sure-footed woman is in God's commandment in the heart of a holy woman. (Eccl. 26:1-2) Solomon says, \"Wine and women bring wisdom.\" (Eccl. 19:1-3) Yet there is no defect in wine or often in the woman. But the defect is in him who unwise uses wine and unwise uses the woman and other God's creatures. Though you drink wine until you are drunk and fall into lechery through your gluttony, the wine is not to blame but you who cannot control yourself.\n\nThe eternal foundations are firmly established on the rock by God in the heart of a holy woman. (Psalm 18:2) Or wilt thou not measure thyself. And though thou look on a woman and art caught in her beauty / and assent to do amiss, the woman in this case is not to blame, nor her beauty lacking that God has given her. But thou art to blame that thou keepest not thy heart from wicked thoughts. But there thou shouldst praise God; thou thinkest evil, and most mistrust God's fair creature in offense of God there. And if thou feelest tempted by the sight of woman, keep thy sight better. And if her daily allure stirs thee to lechery, flee her company. For against lechery, flight is the best fight. Thou art free to go away from her; no thing binds thee to do lechery but thy lecherous heart.\n\nDivines. Women's apparel stirs not folk to do lechery.\n\n[Poor.] All though in this case the apparel and the attire is not to blame more than is her beauty. Yet by common course of kind both man and woman seek to be honestly arrayed according to their estate and degree, and according to the custom of the country they dwell. in order not to tempt folk to lechery, not for pride, nor for any other sin, but for the honesty of mankind and to the worship of God, to whose likeness man and woman are made. He is our brother, and this is the custom of good people. But if they do it for pride or to tempt folk to lechery or for any other sin, or if they take it on an immodest or strange shape, or if it is costly or wide or too narrow, or if it is not ruled by reason, they sin gravely in the sight of God. And especially those men who make them so short that man and woman may see the form of their private members, which are shameful to show, and the sight is a great cause of temptation and of wicked thoughts. St. Paul bids women should adorn themselves with modesty and sobriety, not in braiding their hair, not in gold and silver, nor in pearls nor in expensive clothing. Men should have their wives in honor and keep them honestly. Divas. Women In those days they were against the dressing of Peter and Paul and therefore I fear they may sin greatly. Peter and Paul do not forbid such dressing outright, but they forbid women such dressing to use in pride or to provoke people to such behavior, passing there the state, or for an evil end. For we find that Saint Cecilia and many other holy women dressed in gold and rich clothing, and wore the hair under the solemn attire. And Peter and Paul said those words primarily for the time of prayers, as for Lent, Easter days, weekdays, Fridays, and vigils, and in the time of general processions made for necessity. In such a time, namely, man and woman should leave all tokens and signs of pride in dress. For as the gloss says, proud clothing gets no good from God and makes people think amiss, namely, if it exceeds measure and good manners. The principal intention of Saint Paul is to inform men and women in prayers. Whom they should pray and how and where, the gloss explains. He instructs them to pray in humility, without pomp of clothing and great array. I am certain that the foul stinking pomp and pride of array, now prevalent in this land, in feudatories, clergy, and commoners, will not be appeased. But if it is soon amended through sincere repentance and forsaking of this sin. For from the highest to the lowest in every estate and degree, and nearly hand in every person, is array passing to man's body and woman's against all reason and God's law. Since man is more principal in kindly order than woman, and more stable and mightier, and of higher discretion by the course of nature than woman, and as you have well said should be more virtuous and stable in goodness than woman, how can women keep chastity and be more stable in goodness? For men, an anchor and recluse are often reverses or heretics within a few years, or they break out for women's love or trouble in their life, or by some allure of the devil. But of women anchors, such deficiencies are seldom heard. Instead, they begin and end holy. \u00b6Pauper: Men, by nature, are more stable than women and have better discretion. But by grace, women are often more stable in goodness than men and have better discretion in goodness than many a man. \u00b6Diues: Why so? \u00b6Pauper: For men trust too much in themselves and do not trust in God as they should. Women, knowing their weakness, trust not in themselves but only in God and come more to God than men often do. And the wise man says, \"The beginning of wisdom is the fear of the Lord.\" Proverbs IX, cap. psalm no. The fear of the Lord is the beginning of wisdom. For whoever fears God with love, that fear of God will teach him what is good. Please be pleasing to God, and what may displease Him, it shall make him be more inclined to do His pleasure and leave His offense. And commonly when men become anchors, they do it more for the world than for God. They do it for hypocrisy to have a name of holiness and wisdom, or for covetousness to get good or to be out of obedience, and at their own will, to eat and drink, wake and sleep when they like, and do as they please. For there shall be no man to reprove them for this, neither whether they do well or evil, nor whether they pray or they do not pray. And commonly men anchors have more dalliance with the world, both with men and women, than ever they had or they were anchors. And though they were lewd fools before, men hold them wise, and ask of them doubts of conscience and of things that are to come, of which things they can no longer know. And yet what they say, the people take as gospel, and so they deceive many a man and many a woman. And then they grow proud. Inypocrisy and courtesy, and trusting in themselves more than in God, therefore He suffers the temptation to have power over them, and so He brings them to a wicked end. But women often take this stance for no such end, but only for God. And they, seeing their own frailty, come to God. And therefore God keeps them, so that the devil may not bring them to such an end nor deceive them. We read in holy writ, Genesis 12 and 20, that when Abraham came into strange lands, he bade his wife Sarah say that she was not acknowledged as his wife but rather his sister. For she was so fair a woman that he knew well that men would covet her for her beauty. And if they thought that she was his wife, they would try to have her at their will for adultery, for adultery was more severely punished than manslaughter. And therefore, to save his life, Abraham said and bade her say that she was his sister. For, as Doctor de Lyra says, Abraham knew well that she was a good woman. And she had such an angel to keep her that no man should defile her. For she was taken and led to the king of Egypt and kept there in the king's court for a long time. And Abraham prospered because of her. But God sent such a sickness to the king and to his wives and to his concubines and to all his household that they had no might or desire to defile her. Then the king asked his priests and masters of the law why this sickness had fallen upon him and his household. And they, by revelation of God, said that it was for Hagar, Abraham's wife. And then the king let him go with worship. We also read that Abraham had two sons: Ishmael of Hagar his servant and Isaac of Sarah his wife. Abraham loved Ishmael well, for he was the elder son. Once Sarah saw Ishmael playing with her son Isaac not pleasantly; she was provoked and said to Abraham that he should put Ishmael and his mother Hagar out of the household because Ishmael said she would have her. Abraham took no part in inheriting it with Sarah yet. Isaac. Abraham had great love for Ishmael. Then God said to Abraham, \"Do not take it so harshly or sharply that Sarah speaks to you about your child and your servant Agar. But in all things that Sarah speaks to you, listen to her voice and do according to her word. And so Abraham put them out of his household with great reluctance. And though Abraham was so close to God that he was called God's friend, yet as Sarah knew more of God's will than he did. We read of Isaac and Rebecca, his wife, that they had two sons born at once, Esau and Jacob. Isaac loved Esau more than Jacob. But Rebecca loved Jacob more than Esau, and so did God. And by the teaching of the Holy Spirit, Rebecca deceived both Isaac and Esau, and Isaac gave his principal blessing to Jacob, the one he intended for Esau. And all was God's doing and so confirmed by God. When Isaac understood this. of that gyrl / yet he dared not bestow his blessing, for he saw well that it was God's will and God's doing. And therefore he said to Esau, weeping because he was so deceived. Behold, he has been blessed. I have blessed him, and he shall be blessed. Deus. I assent well that a woman may be as stable in chastity and goodness as a man. And without grace, neither man nor woman can keep himself chaste. For the flesh of both man and woman is full free and full ready to fall. And therefore I pray thee teach me some remedy against the temptation of lechery.\n\nOne remedy is reasonable abstinence from food and drink, and to flee dainty foods and dainty drinks, and to flee gluttony as much as possible and begin to lean towards lechery. And therefore gluttony is forbidden by this commandment as a means and way to lechery. And another remedy is harsh lying, watch and travel that the body have not too much ease, but be well occupied. For the wise man says, idleness has taught. moche malice. Much evil-doing teaches cruelty. Therefore he says, just as the ass craves feeding in the yard and the servant, that is, the flesh that should be subject and servant to the soul, craves fear and chastity, and works of good occupation. Eccl. xxiv. And God says that pride and an abundance of bread and welfare, and an abundance of riches and idleness were the cause of the wickedness of the Sodomites, and of their lechery, and because they did not love the poor people. Ezechi. xvi. And therefore alms-giving is a great remedy against lechery, to obtain the grace of chastity, so that it be given to the needy poor and to such as have not by nature the means to obtain their living by the labor of their body, and if they beg, they do it without avarice, with meekness and cleanliness of living, to such Christ commands to do alms-giving, saying. Date elisos. And behold, all things are pure to you, Luke. Give alms, and lo, all things are clean to you. To you, if you will amend yourself. Another remedy is for a man to keep in mind his death and think how he will depart then with bitter pain, and all his lust will turn into woe and sorrow. He, whether by man or woman, fair, welfaring, whole, lusty, lovely to the eye, mighty, wise, great in lineage, rich, great in name or lordship, will die and turn to earth and ashes and worms' food. If he now smells never so sweet, he will stink then full sore. Therefore the wise man says, \"In all these works think on your last things, and you shall not sin without end.\" In Ecclesiastes, \"Remember now your Creator in the days of your youth, and in the evening of your life you shall not sin.\"\n\nThere was a king in England who had a concubine whose name was Rose. And for her great beauty he called her Rose among other names. Rosa mundi. That is, Rose of the world. For he thought she surpassed all women. In beauty, it happened that she died and was buried while the king was absent. And when he came back, for great love he had for her, he wished to see the body in the grave. And when the grave was opened, there sat an horrible sight on her breast between her breasts, and a foul adder coiled around her body in the middle. She stood so that the king and no other could stand to see that horrible sight. Then the king caused the grave to be shut again and wrote these two verses on the grave:\n\nHic iacet in tumba. rosa mundi no\u0304 rosa mu\u0304da\nNon redolet sed olet quod redolere solet\n\nThat is to say in English:\n\nHere lies in the grave, rose of the world,\nBut not the pure rose. She smells not sweet,\nBut stinks foul, that once smelled very sweet,\n\nAnd another remedy against lechery is that a man and woman keep well their five wits,\nThat a man keep well his hands and body from touching,\nHis eyes from looking at lewd things,\nHe hear no tales of lechery, nor foul speech. For St. Paul says, \"Corrupted are good manners and impure conversations, for example, at Corinth. Fifteen wicked speeches destroyed chastity and good virtues. He must also keep his sight well, taking Job as an example, who made a covenant with his eyes that he should not think on a maiden to have pleasing in his thought. And the prophet Jeremiah said it had robbed his soul in the woman of his city. Trennor III. For these reasons the prophet said, \"Death has entered through our windows, that is, through our five senses which are windows and openings to the soul. Jeremiah IX. And another remedy is for a man to keep his heart from idle thoughts and from wicked things. For as Christ says in the gospel, \"Out of the heart come evil thoughts, hate, stench, and uncleanness. When he comes and finds his den so stinking and defiled, he forsakes his den and seeks him another. And then the fox enters and brings forth a sly wife.\" A soul that hates stench and uncleanness is understood to be Christ Jesus, born of the maiden flower of purity. By the fox, the devil is understood, who is always about night and day to put Christ out of his den - that is, the human soul and woman's. For the human soul is God's den, God's temple, God's house, God's dwelling place. And since the devil cannot put him out by force, he puts him out by guile. He makes foul the souls of men and women, putting in their souls foul stinking thoughts of lechery, first small and later greater. And as soon as man or woman begins to have liking in such thoughts, their soul begins to stink in God's sight, and if they assent to the thoughts to do them in deed or for delight in them, then their souls stink so foul in God's sight that He forsakes them and goes out, and then the devil enters in. And there he brings forth sin upon sin, until at last he brings them from shame to shame, to wickedness. \"Therefore, Saint Austen in his sermon bids us travel that our God finds nothing in His temple, that is to say in our souls, which may offend His majesty. But the dwelling of our heart should be vacated of vices and filled with virtues, and shut to the devil and open to Christ.\n\nAnother remedy against the temptation of lechery is devotion and mind of Christ's passion. For as Saint Gregory says, there is no hard temptation but that a man should overcome easily if he thinks entirely on Christ's passion. We find in stories that once a great king's son loved well a poor woman. For though she was poor, yet she was fair and pleasant in bearing. The king's son took her as his paramour and wedded her. Wherefore his father and near kin were displeased. They thought it a great dishonor from him, which caused him to go into foreign lands and give...\" \"He sends a hymn to arms and whatever he could win with his sword, he sent it home to his wife, saving his worship and living. In every journey he had the better of his enemies, and so his name began to spread far and wide. At last he came into such a hard fight that although he had the mastery, yet he was so wounded that he had to die. Then he sent home his shirt full of wounds and holes and, forbidden to his wife, wrote a letter under his seal saying, \"Cerne, cicatrices, veteris vestigia pugne. Seek them with my own blood. For all the goods that are thine because of my blood, I have bought them.\" When this woman saw this shirt and read the letter, she fell down in a swoon. And when she was revived, she hung it up in a secret place in her chamber, and whenever any man came to speak to her of marriage or fleshly lust, she went into her chamber and looked at his shirt and came out again steadfastly in her husband's love that was dead and denied.\" While I have his blood in my mind, the one who was so good and kind to me. Shall I ever take a husband but him who died for my sake? And thus she kept herself clean and chaste all her life for love of her husband who died for her love. By this poor woman who was so fair is understood the soul of man and woman, which is made in the likeness of God. But it was made very poor through the sin of Adam. By the king's son is understood Christ, God's son, who loved so much the soul of man that, as St. Paul says, he became man and dispensed himself into the likeness of a servant, and married to him our kind and the soul of man and lived here two and thirty winters and more in much toil to win the love of man's soul and fought against the foe, the flesh and the word that are always ready to lose man's soul. And he always had the mastery by the might of his godhead. But on Good Friday he came in such a fierce fight with it, Tyrau\u0304t the fiend of hell that\nthough he had it mastery / yet he was\nso forwarded by way of manhood\nwhich he took from the maid, necessarily he must die. And then he sent home a letter of love to his spouse, saying as the knight said. Cerne ciTERICES &t be thine, with my blood I have\nthem bought. For why all the joy and bliss that we should have in heaven\nand all the grace and goodness that we have here on earth, all have we by virtue of Christ's passion. For but he would have died for our sake else should we have lain in hell's pain without end. By this short, full of wounds and so bloody, I understand his blessed body. For as man's body is clad in its shirt, so was Godhead clothed in the blessed body of Christ, which body was all bloody and so full of wounds, as says the prophet Isaiah.\nFrom the sole of the foot to the top of the head, there was no hole place in his body. Therefore, leave friend, I pray you, hang you this shirt in a private place of your chamber. That is to Set your heart wholly on the passion of Christ. And when the devil, the world, or any man or woman begins to tempt you to sin, immediately turn to your heart and look upon this shame. Think how that blessed body was born of the Virgin Mary without sin and sorrow, and never died in misery. Think how it was offered and turned for our sins and for our sake, not for His own guilt. If you do so and think entirely on Christ's passion, you shall easily overcome every temptation and have better patience in tribulation. Therefore, an holy man says thus: Remembering the sacred blood which the lover of man poured out. Let tears flow. There is no place for ingratitude where the torrent of such great sweetness touches souls. With your heart's deep love, the pain of death lets me not win man's love. Another remedy against lechery is reading and diligence of holy writ. And therefore St. Jerome says to rustic monks: \"Love knowledge of scripture and of God's law, and you shall not love the vices of the flesh. And therefore God says, 'No man shall see me with devotion and live carnally.' Exodus. xxxiv. There shall be no man who sees me with devotion and lives carnally. For nothing suppresses the lust of the flesh as devotion, and think on God and study God's law. And another remedy is to think on hell's pain. For as St. Thomas Aquinas says in the Truth of Theology, in hell there will be an overabundance of fire's heat and the gnashing of teeth for cold, and pain without end. Darkness and smoke, bitter weeping, and the torment of foul demons, weeping and wailing, sobbing and sighing of sinful souls, endless reproach, endless dread, endless thirst, stench, light, thunder, and worms of conscience, bonds, prison, fear, shame, and wanting of the blessed sight.\" of the Goddess' face, and woo without any hope of wealth. There men shall seek death and not find it, and wise she who had never been born. And as St. Bernard says in his meditations, there will be heard the grinding and gnashing of teeth, roaring of demons, and hideous thunder. There, the sight shall be foul, worms, toads, adders, and horrible faces of demons and monstrous things. There wicked worms shall gnaw the root of the heart, there will be sorrow and sighing and horrible fear. There sinful wretches shall burn in the fire without end. In their bodies they shall be tormented by fire, and in their souls by the worm of conscience. There shall be death without death, for they shall always be in dying and in utter pain, and may not die but always live in agony. There shall be filled with horrible stench, for there will be no hope. But when they are in these pains for a thousand years, yet their pain is new all to begin. Therefore, if love of God and mercy in heaven. Styleth versus not to flee lechery and all other sins / Lette versus flee lechery and all other sins for fear of endless pain.\n\nAnother remedy against lechery is to think of it having suffered vengeance that God has taken for lechery. First, take heed of the vengeance God has taken for simple fornication. We find in holy writ. Genesis 34. Dina, Jacob's daughter, went from home to see the women of that land and their attire. Then Shechem, the son of Hamor, prince of that land, defiled this Dina by force. Yet he was slain for his lechery, and his father and all the men of that city, and that city was destroyed. We read also in holy writ, Numbers 25. For the children of Israel committed lechery with princes of their people and hanged them upon Gibeah for consenting to the sin, and commanded every man to slay his neighbor who was guilty in this sin. For by lechery they fell into idolatry. And so for lechery were slain those. time. XXIV. thousand. Then Phinees, the son of Eleazar, saw one of the children of Israel committing a sin with one of the women. And to avenge his sin, he took his sword and ran them both through together in the earth through their private parts. And God was so pleased with his deed that He granted to him and to his descendants after him the dignity of priesthood without end. For had he not done this deed, God would surely have destroyed the people. Also, for adultery and unlawful wedlock, all mankind was destroyed in the time of Noah's flood, saving eight souls. Gen. 6. And for defiling one man's wife, thirty thousand and five thousand were killed, and a great city was destroyed at God's commanding. Judg. 19 and 20. Also, David for adultery was driven out of his kingdom, and he and all his household and all his kindred were afterward severely punished for his lechery. 2 Sam. 11 and 12. And according to the old law, both man and woman should be killed if they were taken. Aaron. We read that Judas, the son of Jacob, had three sons by one woman. Her names were Onan and Shelom. But it was the eldest son, Onan, who was a sinner and mistreated his own wife. Therefore, God was angry with him and took his life suddenly, for he used his wife in lust and would not get children by her, but did so that she should not conceive. Genesis 38:7. Also, for lechery, seven husbands of Sarah, who was later the wife of young Tobias, were killed because of their foul lust. Tobit 6:13. Also, for lechery with those related to them by kinship and affinity, God took vengeance, as when Amnon lay with his sister Tamar, he was killed by his brother Absalom. And Lot, the brother of Abraham, lay with his own two daughters and begat children by them, Moab and Ammon. These children and the people who came from them were always enemies of God's people and cursed by God. Also, Jacob cursed his son Reuben because he lay with one of his wives. Also, for the sin of Sodom, five cities. The cities of Sodom and Gomorah, along with other three, were destroyed during the time of Abraham. God rained down fire and brimstone upon them from above. The earth shook and trembled, causing man, child, beast, and all they had to sink into the land of hell. Only Lot, his two daughters, and his wife could have been saved. However, his wife looked back at the city against the angels' bidding, and when she heard the sorrowful cries of those who perished, she turned into a salt stone. The angel warned them strictly not to look back. All that was before was likened to paradise for its beauty and abundance of the land, but it turned into a foul stinking pool that lasts until this day and is called the Dead Sea. For nothing can live there due to its filth and stench, in vengeance for its stinking lechery. Genesis 19:23-25.\n\nI am surprised that God took such general wrath to destroy man and woman and child. I am certain there were... Many children, young and unruly, committed that sin. We find no women guilty in that sin. The book states that all men, from the child male to the old, came to commit that sin, but he speaks not of women joining them.\n\nPauper. Though women did not commit that sin, yet they were guilty in it, as they did not leave their husbands who were guilty. For sodomy is most seductive cause of divorce between husband and wife when it is openly used. And since they would not leave their husbands in that horrible sin, in a manner they assented to their sin and therefore rightfully they perished in sin with them. Of the unruly children, the master of stories says that God slayed them for their own good. For if they had lived to grow into powerful age, they would have followed the lechery of their fathers, and so it was better for them to die or be guilty, than to have lived longer and died guilty and gone to hell without end.\n\nDives. Fell there any vengeance for the lechery of men of that town? In the second book of Kings (vi.ca), there was a deacon named Ozah. When he touched the ark of God to prevent it from falling, his right hand withered and died. The master of stories explains that night he had dealt with his wife. Therefore, the old law strictly forbade deacons and priests from touching God's body or ministering at God's altar if they had come in contact with other men's wives or concubines. The law strictly forbids a man or woman from receiving mass from a priest known to hold a concubine or be an open lecher. Distinctly, the nullus (priest) amends not the sacrament. wickedness does not appear to them as the law shows in the same place. Why does the law forbid men to hear masses of sinful priests' lechery? The law states that falling from the higher chastity vowed to God is more grievous than adultery. Since God is offended when a wife does not keep faith to her bodily husband or the husband does not keep faith to his wife, much more is God offended if faith of chastity is not kept to Him, who was freely offered to Him and not asked for or compelled. The more freely it was made, the more sin is the breaking. Nupcularis in fine ca. and ca. impudicas. Also, the law states that the sin that is done immediately against God is more sin than the sin that is done primarily against man. Therefore, he says, sacrilege is more sin than any fornication or adultery. There are seventeen kinds of vows of chastity, and it may be taken for spiritual adultery. That is when a Christian soul forsakes\nthe faith of holy church that he received in his baptism and forsakes Christ to whom he was wedded and turns to the devil and to false belief. And every deadly sin is spiritually outrageous. \u00b6Dives. I am answered, say forth what you will. \u00b6Pauper.\nAlso, lechery is more sin in men of holy church than in wedded folk because of the person. For men of holy church can better withstand the fleshly temptation than wedded men, for they ought to surpass the people in knowledge and virtue. And therefore God says in the gospel, \"The servant who knows his lord's will and does not do it will be beaten with many blows.\" Also for his unkindness, for the greater his benefit is and the more his dignity, the more he is bound to God, and the more his sin if he is unkind. And therefore holy writ says, \"The mighty will be tormented by greater torments.\"\nDIues. Whether is lechery more sin in wedded folk or in men of holy church. \u00b6Pauper. In lecherye be many de\u2223grees\nas I sayd before. For auoutrye\nis more synne than is symple fornyca\u00a6cyon\nBut inceste that is lechery with\ntheym that be nyghe of kynne / is mo\u00a6re\nthan auoutrye. And sacrylege that\nis lecherye in theym that haue auo\u2223wed\nchastyte as in men of holy chir\u2223che\n/ and in men of relygyon also / is\nmore than auoutrye. Hec lu\u0304. dr\nin tractatu. Qui bene presunt.\nDIues. Why be men yrreguler\nfor bygamye. \u00b6Pauper. For\nmany causes. Fyrst for dygny\u00a6te\n& honeste of holy ordre / & of the sa\u00a6cramentes\nof holy chirche. Also to she\nwe token and example of contynence\nand of chastyte. Distinc .xxxij. posuis\u2223ti.\nFor he that shall preche contynen\u2223ce\n& chastyte / muste shewe contynen\u2223ce\nand chastyte in hymselfe. Also for\nther is not full sacrament of matry\u2223monye.\nAnd he that shall mynystre\nthe sacramentes of holy chirche / must\nhaue noo defaute in ony sacrament.\nWherfore thou shalt vnderstande as\nI sayd fyrste. The sacrament of ma\u00a6trymonye\nbetokeneth the vnyte and The knot between Christ and the Church,\nas between one husband and one wife, spotless.\nAs Saint Paul says, and this is signified\nby the conjunction and tying in marriage,\nthe bodily tying in marriage signifies\nthe unity and the knot between\nthe deity and the humanity in\nthe chamber of the maiden Mary,\nthis knot and unity and marriage\nbegan in the time of patriarchs and prophets,\nand it was made secure and stable\nin the time of grace at the birth of Christ and his passion.\nBut it shall be fully ended and made perfect\nin heavenly bliss. And therefore, let no man\ntake another, and know them carnally.\nAlso, if he has wedded a widow, corrupted.\nAlso, if he marries any woman corrupted\nof another man, where he knows her corrupted\nor knows it not. Also, if he knew carnally\nhis own wife after she is known of another,\nwhether he knows it or knows it not. Also,\nif any man of the holy orders. A woman or a professed religious who meddles with her, whether maid or corrupt, he is irregular. Versus: If you induce one, or another corrupts her, you will find both your conjugal partners together. If it is known, you must abide by the bigamy law. And if you have made a promise, you have violated her virginity. In all these cases, a man is irregular.\n\nDuies. Though the man may not be a maid when he wedds a maid, is he not irregular for his own corruption? Why is he then more irregular for the corruption of the woman? It seems that his own corruption should rather make him irregular than the corruption of the woman.\n\nPauper. In the conjunction of Christ to the holy church, unity and oneness are required in both parts. And therefore, if either man or woman in matrimony has departed from their flesh beforehand, there is a defect in that matrimony, as an antecedent that the sacrament signifies not perfectly the matrimony between Christ and the holy church. But more unity and cleanness is necessary in the woman than in the man. in the man. For in the man it is necessary that he have wedded no woman before fleshly but one. But it is not necessary that he be a maid. In the woman, it is necessary that she not be corrupt before any other man.\n\nReason. Pauper. For the corruption of matrimony causes irregularity not in him who is corrupt, but in the other who is joined to him. For that deed of corruption falls not upon him who did the deed, but upon him who is joined to him in matrimony. Therefore, just as the man is not irregular because he is corrupt himself when he weddings, but because he weddings a corrupt woman, so if woman were able to hold holy order, she would be regular, not for that she is corrupt, but for that she binds herself to a corrupt man.\n\nAnother reason may be this. For the knot and unity made between Christ and the Church, and between the godhead and manhood, is one and the same for ever. Therefore it is not permissible for a man to have more than one wife nor for a woman to have more than one husband. And this is the reason why the Church forbids the marriage of those who have been previously married. And this is the reason why the Church forbids the marriage of those who have been previously married, not because they have been corrupt, but because they have been bound to another in matrimony. And this is the reason why the Church forbids the marriage of those who have been previously married, not because they have been corrupt, but because they have been bound to another in matrimony. And this is the reason why the Church forbids the marriage of those who have been previously married, not because they have been corrupt, but because they have been bound to another in matrimony. Therefore, it is not permissible for a man to have more than one wife nor for a woman to have more than one husband. The bodily binding signifies the first marriage, but when a man proceeds to a second wife, whether she be corrupt or not, he departs from unity to plurality. Therefore, the second marriage cannot figure perfectly the conjunction of Christ to the Church, nor of the godhead to the manhood, which conjunction is one and indivisible, unchangeable. For there, the thing signified is one, and the signifier and the signified must be one and alike. Moreover, greater cleanness is necessary for the woman to preserve the sacrament of matrimony than for the man, for the woman signifies the Church wedded to Christ, which, as St. Paul says, must be a chaste virgin without spot. Also, the woman signifies the manhood of Christ, which He took from the Virgin Mary without the participation of man. Also, the woman signifies the Christian soul, which must be without corruption of sin. If a man is to be a husband. For these reasons, a woman must be a maiden. A man who has defiled a maiden and then married her is irregular, for he marries a woman so corrupted. Pauper. Some clerks say yes and some no, but the most common opinion is that he is not irregular, for he did not transfer his flesh into another wife, so that the maiden is not defiled by another. Pauper. Saint Paul says: \"A bishop must be the husband of one wife, or else he cannot be a bishop, and thus there should be no bachelor priest dwelling among maidens.\" Pauper. The words of Saint Paul are to be understood as meaning that no man can be a priest who has had two wives physically. Pauper. What if a man intends to marry a maiden and finds her corrupt? Pauper. He is irregular. And if a man marries a maiden and she is unfaithful to him with another man, and her husband meddles with her after she is known to be another man's, though. A husband does not know yet if he is irregular, and if a man accuses his wife of adultery and he engages with her afterward, whether by his own asking or by her asking, he is irregular, whether she is guilty or not. And by common opinion, a man is compelled by the holy church to yield to his wife the use of his body; if he yields it, he is irregular. If a man marries a maiden and she dies a maiden, and after that he marries another maiden and knows her carnally or knows the first but not the second, in this case he is not irregular, for he does not divide his flesh between two wives or his wife between two men. If a man marries a widow, he is not irregular. If a man has made a contract with a woman and after marrying another woman knows her carnally, if he did not know the first carnally, he is not irregular. But if he is compelled by the holy church to return to the first, the bishop shall have no joy of any privilege that accrues to the clergy, and he is subject to other penalties. Secular judges are like other lewd men. A man, upon pain of cursing, shall bear no tonsure nor use clothing that pertains to the clergy. When women are delivered of children, they may enter a holy church to thank their God when they will or may, the law permitting. And for the same reason, men of the church may sing before them in their oratory and honest place if they have leave. Extra, lib. iij. tit. de purgacione post partu. And therefore, those who call them heathen women for the time that they lie in folly and sin, if they are very wanton.\n\nDivorce. May a man give his wife leave to meddle with another man, or the wife give the husband leave to meddle with another woman?\n\nPauper. No. For neither may give leave to do deadly sin against the commandment of God. No more, neighbor. Nor the pope himself may give them leave.\n\nDivorce Contra Were, Gen. xvi. That Sarah, the wife of Abraham, gave Abraham leave to meddle with Hagar her handmaid to get a child on her, and so he did. Among the people of God during that time, it was the custom that if a wife was barren, with the consent of both husband and wife, the husband could take a secondary wife. This was not for lust but to multiply God's people. And so, with the consent of his wife Sarah and by God's permission, not for lust but to have a child for God's worship, Abraham took Hagar as his secondary wife. She was his secondary wife, and Sarah was his chief wife. Jacob also had four wives lawfully, not for lust but to multiply God's people and as a sign of things to come. God dispensed this through the authority of dispensation, which is above all laws. However, though God dispensed with Abraham and Sarah to act in this way, or with Jacob to have many wives to guide, for reasons that God knew, men may not take this as an example to do the same during this time. The reasons given are fulfilled, and the law The privilege of a few does not make common law. Therefore, Isaac, son of Abraham, had but one wife, Rebecca, with whom he had only two children at one time, as Saint Austen says. He never engaged with other women for the desire of children or the pleasure of his flesh. By his continence, he shows that his father's doing was a special privilege granted by God to him, and therefore he took no example from it. For Abraham did it by special dispensation of God, and in figure of things to come. By his servant Agar and his son Ishmael is understood the Old Testament and the Jews and all who live after the flesh and in deadly sin. By Sarah and her son Isaac is understood the New Testament and the people of the new law, that is, the Christian people who live spiritually out of deadly sin. And Abraham, at God's bidding, drove out. outether put out of household his servant and his child when Sarah had born her son Isaac; this signifies that in time of grace, when the new testament, that is the new law and Christian people began, the old law should be put away, and the Jews put from the household of heaven; but they would be converted. And also that all who live after the flesh and in deadly sin shall be put out of God's household, but they amend them.\n\nDuke. I have often heard it said that devils in men's likeness have lain by women and made them with child. And that is wonderful to me. For the devil is but a spirit, and hath neither flesh nor bone, nor anything of mankind whereby it should generate with a woman. \u00b6Pauper:\n\nThe devil, by God's suffrage, may sad the air and make himself a body of the air in whatever likeness God suffers him; in so much as Saint Paul says. He transforms himself into an angel of light. Much more than he may transform himself into likeness of man or woman by. Suffrage of God for man's sin and woman's. And the demons that tempt people to lechery are most busy to appear in human likeness for men and women to do lechery with them and bring them to lechery. In speech of men they are called elves. But in Latin, when they appear in the likeness of men, they are called Incubi. And when they appear in the likeness of women, they are called Succubi. And because they have no body nor seat of their own, they generate and take the superfluid from the body and seat of man that passes from man sleeping and other times, and with that they meddle with women. Also, they gather the body and seat of a woman and with that meddle with man in women's likeness. And of such meddling, God permits the coming of some children, some wicked, some well-shaped, some ill-shaped. But one must be man or woman, for demon with demon may not generate. Such demons are most dangerous to women. And therefore it is perilous to women who desire much. \"Men who live alone are subject to wicked spirits. These spirits engage in lechery in this manner, not only with man and woman, but also with unreasonable beasts, and appear to them in the likeness of beasts, such as a bull to a cow and a ram to a ewe. By the devil's doing, many of these monstrous things are born, both of women and beasts, such as a calf with an adder's tail, a child with an adder's head, a child born of a sheep with wool in the neck. All these have occurred in our times.\n\nDuke. It may be well as you say, but tell me what is spiritual fornication, spiritual adultery, and lechery.\n\nPauper\nAll three are considered one, and primarily it is called idolatry, when man or woman withdraws his love and trust from God and sets it more in creatures than in God, and the worship that belongs to the Godhead is given to creatures, thanking creatures for the benefits that only God can bestow.\" Only a minor correction is needed for the text: \"fornycaco\u0304n\" should be \"fornicacion\" (fornication). Here's the cleaned text:\n\n\"longeth only to God/ they give it to creatures/ stock or stone/ man or woman/ or to images made with human hands/ that neither may see/ hear/ nor help at need. When man or woman is christened/ his soul is wedded to Christ by right belief and true love and charity that he ought to keep there to God to keep his commandments and to forsake the devil. But after he forsakes God & God's commandments/ and turns himself to the devil by his own findings of mis lusts & lewdness/ the love of Christ for the love of any creature than he spiritually lechery with the devil. And therefore says David/ it they have done fornicacion in their own findings. And on this manner all fleshly thought & all my lust & unrightful doing & unprofitable covetousness in that it withdraws the love of man or of woman from God it is called spiritual fornicacion and idolatry & forsaking of the faith.\" False preaching and false exposure of holy writ is called spiritual fornication. Those who preach primarily to please people and gain a name or temporal good, as Lanterne says, put God's word to use. They should use it for the worship of God and the profit of man's soul, but instead they use it for their own worship and worldly profit, and to please the devil and harm man's soul. False covetousness is also called spiritual fornication. Therefore, Saint James says to false covetous men, \"You do not know that the friendship of this world is enmity with God.\" (James 4:4) Therefore, in the book of God's providences, covetousness and pomp of this world, and covetous and proud people, is called the city of Babylon, that is, the city of sensuality. It is likened to a common woman. kings, princes, lords, marches, and all covetous people have done lechery. It is called the mother of folly and abominations. For Saint Paul says, \"covetousness is the root of all wickednesses.\" Therefore, God commands his people to go out of the city of Babylon, that is, to forsake sinful company and the lust of the flesh and pomp and the covetousness of this world, which makes men forsake God and commit spiritual lechery with the devil. Turn away, says God, from this wicked Babylon and from this wicked common woman of lust and false covetousness who deceives all this world. For in one day shall come all her destruction, and that shall be endless death weeping and hunger without end. And there shall be burning fire and smoke without end. Then all those who have committed spiritual lechery and lived in delights and false covetousness shall weep and say, \"Woe, woe, alas, alas.\" Apocrypha. Though your speech is reasonable, yet clerks oppose you. (Apocrypha 15:17-19, 2 Esdras) That you say that the sin of Adam was not more than Eve's, and they argue thus against the righteous Judge who punished Eve harshly for her sin than he did Adam for his. But it should not be that God had done this, not for Eve's sin was more grievous than Adam's sin. Therefore, Eve's sin was more grievous than Adam's. [Pauper]. This argument is grounded in two false maxims. Firstly, that every punishment and vengeance assigned by God for man's sin and woman's is assigned according to the sin being more or less. And this maxim is false. Wherefore, you shall understand that God punishes some sins in this world and some in the other world. In the other world, he punishes every sin according to its greater or lesser grievousness. But in this world, he does not always do so. But often in this world, he punishes the lesser sin harder than the greater. Therefore, in the old law, adultery was punished as harshly or harshly as [something missing].\n\nCleaned Text: That you say that the sin of Adam was not more than Eve's, and they argue against the righteous Judge who punished Eve harshly for her sin than he did Adam for his. But it should not be that God had done this, for Eve's sin was not more grievous than Adam's. Therefore, Eve's sin was more grievous than Adam's. [Pauper]. This argument is grounded in two false maxims. Firstly, that every punishment and vengeance assigned by God for man's sin and woman's is assigned according to the sin being more or less. And this maxim is false. Wherefore, you shall understand that God punishes some sins in this world and some in the other world. In the other world, he punishes every sin according to its greater or lesser grievousness. But in this world, he does not always do so. But often in this world, he punishes the lesser sin harder than the greater. Therefore, in the old law, adultery was punished as harshly or harshly as. manslaughter is more grave a sin than adultery, and God took more temporal vengeance in this world for lechery than for idolatry, and yet idolatry is a greater sin because it is always against God and the first commandment of the first table. Manslaughter is more severely punished in this world than perjury, and yet perjury is a greater sin, as I said in the second commandment. And sins in simple folk are more severely punished in this world than sins of the great men. If a poor man steals a horse, he shall be hanged. But if a lord robs a man of all that he has through robbery and extortion, he shall not be hanged, nor little nor nothing punished in this world. David did adultery and manslaughter, for which sin he was worthy to be slain by the common law of God, and yet God would not have him slain, but if a simple man had done those sins, he should have been slain. A simple man went and gathered sticks in the sabbot, and God had Moses stone him. To death. Solomon Jeroboam Acham committed great idolatry, and many people were led to idolatry by him, yet they were not slain. Therefore, God punished the smaller sins of this world so that the souls of sinners may be saved if they are patient and common, and He punished poor people more harshly in this world than the rich, as by common law. For the sin of great men, as in the same kind of sin, is more grievous than the sin of the poor man. And therefore God reserves the grievous sins and the sins of great people to punish them in the other world, or in hell or in purgatory. There can be no temporal pain that is fully punishing for mortal sin except through contrition alone. And therefore God does not always punish people in this world according to the quantity of their sin, but as He sees it most necessary and expedient for the people and for His worship. For only God knows the grievousness of mortal sin. For often what seems most grave to us. in sight, is less grievous in God's sight and reversely. Therefore, God does not always mete out punishment proportionate to the sin. But often, He punishes in this world those who are less guilty as much as those who are more guilty. And in the time of the flood of Noah and in the destroying of Sodom and Gomorrah, and in many other times, He punished women, children, and beasts who were not guilty in the sins for which vengeance fell. And often He sends sicknesses and diseases to good men, punishing them for their sins in this world, and suffers shrews to have their will, and little or nothing punishes them in this world. And as the lion is chastised by the bite of the cub, so often God punishes and chastises harshly in this world those who are less guilty, to warn those who are more guilty that they should amend them. Therefore, Christ said to the Jews, do you think that those men who crucified them, who were the men of Jerusalem, passed in sin all the men of Jerusalem? Nay forsoth. But I say to you\nbut ye amende you / ye shall perysshe\nall to gydre. Luce.xiij. And so the pu\u2223nysshynge\nof tho men so slayne was\na warnynge to them that were mo\u2223re\nsynfull that they sholde amende\ntheym. And soo thou myghtest well\nsee that thy reason is nought worthy / god\npunysshed Eue harder in this\nworlde than he dyde Adam / therfore\nhyr synne was more than the synne\nof Adam.\nALso the seconde maxime and\ngrounde in whiche thou say\u2223ste\nthat god punysshed Eue\nharder than Adam may resonably be\ndenyed. For in punysshynge of Adam\ngod gaf his curse and sayd. Cursed\nbe the erthe in thy werke & in thy syn\u00a6ne\nHe sayd not cursed be the erthe in\nthy werke of Eue / ne he sayd not / cur\u00a6sed\nbe the erthe in your werke / as for\ncomon synne of them bothe / but he\nsayd only to Adam. Cursed be y\u2022 erth\nin thy werke. In punysshynge also\nof the serpent he gaf his curse & sayd\nThou shalt be cursed amonges alle\nthynge lyuynge vpon erthe. Also god\ncursed Caym whan he punysshed hy\u0304\nfor sleynge of his brother Abell. But When God punished woman, He gave no curse. And we read not that ever God gave his curse to any man openly in specific. Nor did God reprove Eve as much as He did Adam. And so the great reproof and blaming and the curse that God gave in punishing Adam were more than in punishing Eve, showing well that the sin of Adam was more grievous than was the sin of Eve, and that there was more open breaking of his commandment was the cause of his nakedness and of his shameful condition, and notwithstanding the teaching and the ruling of God, He would not be acknowledged of his sin but put his sin on God, and excused himself by Eve, and so put sin to sin in excuse of his sin.\n\nWhen God punished Adam, He cursed the earth for his sin, this curse turning to toil and trouble for him and all mankind, which we may not flee from. And therefore He said to Adam, \"Thou shalt eat of the earth in toil and sorrow all the days of thy life. I shall bring forth brethren and sisters for thee.\" Thorns and you shall eat herbs of the earth. In punishing Adam, God gave the sentence of death upon him and all mankind for his sin. And therefore God said to Adam, \"You shall eat your bread in toil and the sweat of your face until you return to the earth. For out of the earth you are, and to the earth you shall return.\" Afterward, for Adam's sin, God gave a severely harsh curse and blamed him severely. He condemned him and all mankind, and punished all earthly creatures for his sin and condemned him and all mankind to perpetual toil when he said, \"You shall eat your food with toil and sorrow all the days of your life.\" And also for Adam's sin, he gave the sentence of death to him and to all mankind, which is most painful. It follows that God punished Adam more severely for his sin than he did Eve for hers. For in punishing Eve, God reproved her not so much as he did Adam, and he gave her no perpetual curse or pain except subjection. I shall say. God multiply thy misches and thy conceivings, and in sorrow shalt thou be with thy children, and thou shalt be under the power of man, and he shall be thy lord. God said not to woman, \"I will multiply thy misches all days of thy life.\" For she may keep her chastity if she will and flee misfortune and pain of childbirth. And that God made woman subject to man for the sin of Eve, it was no new thing to woman. For as St. Augustine says in Genesis 1:16:24, woman was subject to man before by kind, but that subjection was only by love and charity. But for her sin, she was made subject, not only by love, but also by need and bondage to obey man and be under his governance. Before her sin, she was subject to man only by love, but after her sin, she was made subject to man, not only by love but by fear and by need. For she must fear man and she has need of his help. For it was the pride of Adam and Eve that they desired to have no sovereign nor governor. But God alone, as clerks say. And therefore you feign, who desired speaking to Eve, if you eat of the tree that God has forbidden you, you shall be as God knows, reward - that is to say, you shall need no sovereign or governor to teach you or to govern you but God. And for that they desired it lightly, they believed it. For as the master of stories says, \"A thing that is desired lightly is believed.\" And therefore God, rightful Judge, punished them both in subjection of fear and need and hard servitude. He made woman subject to man, and afterward he made man subject and thrall to man for the sin of Adam, as St. Augustine supra Genesis v. More than ever he made woman subject to man. For though woman is in the thralldom of temporal lords as men are, it is not for your sin of Eve, but principally for the sin of Adam. The subjection that woman is put in for your sin of Eve is The subject who is a wife ought to obey her husband. And all sovereignty and lordship that any man has here in this world, whether over man or woman, is mingled with much woe and great sorrow and care. For every sovereign in this world must care for his subjects if he is wise. And in higher degrees of lordship and dignity, the higher the degree, the greater is the peril, fear, sorrow, and care in punishing Adam's sin. And so lordship in this world and subjection are punished by Adam's sin. If subjects can endure their degree, they are in more certainty, both of body and soul, and in greater gladness of heart than the sovereigns. And so Adam was punished, as much in manner, in that he made him lord and governor of woman as he punished Eve when he made her subject to Adam. For in that God bound man to have care of woman in her misbehavior to save her and to keep her, who was by common opinion so faint, so weak, and so mischievous by cause of her sin. Clerks argue that a woman sinned more grievously than Adam, for she put herself and her husband in sin, but Adam put himself alone in sin. Pauper's reason is nothing. As I stated first, Adam was driven by subtle pride and wealth of himself and fell into sin with the apple. Also, Saint Augustine says in City of God, Book 14, Chapter 25. Adam knew it was a grievous sin, but Eve was so deceived that she thought it had been no sin. Therefore, the sin that she committed through ignorance and the deception of the devil excuses not, or lessens not, the sin of Adam, that he did willingly and wittingly. Adam was her sovereign and should have governed them both and not obey the voice of his wife against the voice of God that forbade him the tree. Example: if a simple man is unwitting and through some deceit does a foolish thing, and he comes to his prelate or bishop and counsels him to do the same, and his prelate or bishop do the same thing well that he does amiss, and it is a grievous sin for every man to judge that the bishop and his prelate sins more grievously than the simple man who does not intend to do well. And thus, nearly all circumstances, the sin of Eve:\nFor she was sovereign and perfect\nmore in kind, wiser and mightier\nto withstand the devil's temptation, and\nwith less temptation fell into sin\nand broke God's commandment wittingly,\nbut Eve, by the deception of the serpent, sinned by Ignorance. As Saint Augustine says in Book 12, Chapter 20, and so Adam sinned in hope and presumption against the Holy Spirit. This is a most grievous sin, as Christ shows in the Gospel of Matthew. Mt sin by Ignorance may easily have forgiveness,\nbut he who does it wittingly\nagainst the majesty of God against his conscience, he is worthy of no forgiveness.\nAlso, Adam was more obstinate than Eve was.\nShow me that.\nPauper. For God blamed her. first of all, God spoke to him, saying, \"And I, God, appeared to him in the form of a serpent, until he had recognized Eve, and after Eve the serpent, and first I punished the serpent, and then I warned Adam that he should beware. And so God blamed him first and punished him last; thus giving him respite for repentance. But despite this, Adam did not repent, nor did he ask for mercy nor lower himself. First, God punished him far from the serpent, in that he cursed the serpent, which was his subject, and made the serpent an enemy to his wife and her seed. That is, to say to their children, it should be said that she should bear to them, and so God made the serpent, which was before subject and meek to him, rebellious and an enemy to his love, which was his wife, and to all that should come from them both. Yet Adam remained obstinate. Then God punished Eve, his wife, his helper, and so punished her through Eve, for if he loved her so much, as the clerks say, it should have been great pain for him to see his wife, his love, so punished. For, as the clerks say, the great love he had for her. To Eve, he commanded to break the commandment of God. And yet now days, it is great pain to kind folk true in love to see their love and friends in sorrow and disease. God punished Adam and Eve in this, as he punished her with misgivings of sickness, frailty, and weakness. For in so much, God took from him his help that was woman made to be man's help. But the more feeble that God made her for sin, the less she could help man. Also, God punished them both at once as He punished Adam when he ate of the tree, and made them so naked and dishonest that they were ashamed of themselves. This shame did not fall upon Adam nor Eve until Adam had eaten of the apple. And nevertheless, all this, yet Adam stood obstinate and asked for no mercy nor knew of sin. And then God, the righteous Judge, punished him severely in this world and in the other world, and punished all mankind for his sin. As Saint Paul says, and Saint Austin and other doctors.\n\nGod severely punished Adam and mankind for his sin, when. He took much of his lordship away from him and made nearly all creatures rebellious to him, and brought him so low in the order of kind, though by nature man before Adam's sin passes woman in virtue and perfection of kind. Now after Adam's sin, woman often passes many men in virtue and discretion, in gifts both of kind and of grace. And before the sin of Adam, man was so sovereign to woman that she should not have been his sovereign. But now, for Adam's sin, man is subject to woman as to his lady, by bondage and thralldom, by hard service, by need and fear, and ought more service and subjection to woman for Adam's sin than she to man for the sin of Eve. For God made woman for the sin of Eve subject only to her husband in service of honest works as a fellow, not as a servant in works of worldly bondage. Also, man, for the sin of Adam, is ordained to many more troubles both on land and on water, and to war and to woo, and busyness. I. Of this world and more trouble and perils than is fitting for a woman. [DIues.] I am surprised that any clerk would argue against this in the matter of Adam's sin. [Pauper.] Clerks often speak openly in this matter and others, and not always to the utmost, but leave it to other clerks if they can say it better. And so I do now, if any clerk can present more skillful reasons. [DIues.] I thank you for explaining to me the sixth commandment. Now, I pray you, explain the seventh commandment to me. [Pauper.] The seventh commandment is this: \"Thou shalt not steal.\" That is, you shall not steal in thought or deed, as the gloss says. By this commandment, all forms of theft and false holding and withdrawing of another man's goods against his will, as well as all those who lead to theft, are also forbidden by this commandment. False weights, false measures, false oaths, gossip, deceit in craft and trade, false hiring and faint labor from workers who take great wages and do little work. Also, robbers, extortioners, false withholding of dues and of men's wages, and false withholding of rights for men and women. All these are forbidden by this commandment.\n\nAnd so, by this commandment, all manner of theft, both bodily and spiritual, is forbidden.\n\nWhat is bodily theft? [Pauper]. According to Remigius, it is the grievous and unlawful treatment and taking of another's valuable property against the will of the Lord, who should rightfully possess it for His use or have its use for a time or hide it for a time and then deny possession, intending to make restitution. Some theft is open, and some is subtle. Open theft is when the thief is caught with his goods or conveyance by true witnesses. of the theft/ and such theft is punishable by London law and by the church's law. Some is done so subtly that the thief may not be taken with him or her. And such may not be punished openly by any law/ but only privately by the law of conscience in the domain of his confessor who is bound to counsel and to save his name and fame. And as the law says, every unlawful usage and taking of another man's movable or immovable property is theft. For as the law says there, God who forbids theft forbids ravage. Also, friend, you shall understand that, according to holy writ, there is theft and robbery of man's name and woman's/ and that is called backbiting and defamation/ through which man and woman lose their good name. And therefore the wise man says, \"Do not call Susurus to your life. Eccl. V. Be not called a gossip or a sneak in your life/ do not be false in your speech lest you be punished for it.\" A man's good name is ordered much shame, pain, and wicked damnation for the double-tongued man and woman, and for musterers and subtle betrayers. Eccl. v.\nFor this manner of theft is very great and grievous. For as Solomon says, \"A good name is better than many riches, and the grace of a good love passes gold and silver.\" Proverbs.xxii.\nThe best jewel and most riches that a man or woman may have upon earth is to have a good name and love and grace among neighbors and in the country. Therefore, backbiters, slanderers, and wicked speakers rob man or woman of their good name and bring them into wicked name and fame. They are the worst thieves on earth, and they cannot be pardoned for this theft except they restore man or woman's good name and fame, which they have wickedly robbed them of. And therefore says the. law that they who use babying destroy the good name and good life and good morals of other people, are worse thieves than those who rob men of their goods. The condition. Five niches empty. This says foolishly of his very Christian, not only those who gladly hear such wicked speech and shrewd tales of their very Christian, but also six. One wise man says, put away from the wicked mouth and put away from the lips babbling. Proverbs iiij. Hedge thy ears with thorns and hear not the wicked tongue and make doors to thy mouth and locks to thine ears. Ecclesiastes xxviii. Think that he will speak of thee as evil behind thee as he does of another behind him. Think what woe and mischief comes from babbling and wicked tongues, and show him no good cheer but show him by thy countenance and thy cheer that his speech pleases thee not, and at once he shall cease and be ashamed of his malice. For the wise man says. Right as the northern wind destroys and scatters the rain and clouds, so the heavy face of the heretic destroyed the babbling tongue. Proverbs 25.\nThe children of Israel backslid, saving only Joshua and Caleb, and they. Numbers 14. Also, Miriam the sister of Moses backslid and spoke evil of him, and immediately she was a foul leper and could not be healed until Moses prayed to God for her. Numbers 12.\nAlso, there is the theft of words of which God speaks through the prophet Jeremiah 23.\nWhere God undertakes false prophets and false preachers who stole away His words from the people and told not the truth as God commanded them but only said such things that would please the people and so deceive the people with lies and false miracles, as men do nowadays. Faking miracles of images as men do nowadays to maintain idolatry for the lucre of offering and false miracles of wicked lives, & saying that God does miracles for them, and so. And they blind the people in falseness. So they give the worship of miracles doing to images that man has made and to wicked livings, God's enemies, which miracles only God may do, and thus rob God of His worship. And in that they withdraw God's word and the truth to God's law that belongs to men of the holy church to teach and to know, they deceive the people in that they are thieves of God's word, and shall be punished harshly by God for such theft of God's word. For God says to every prelate, curate, and preacher: \"I have given you as a shepherd to the household of Israel and to My people. And you shall hear My word from My mouth, and you shall speak it and tell it in My name to them. If I say to the wicked man, 'He shall die for his wickedness,' and you hide My word from him and speak not to him, that he may turn from his wickedness and leave it, that wicked man shall die in his wickedness, and I will seek his blood.\" The death of him of thy hand is to say, you shall answer for his death. Eccl. iii. They are thieves of God's words who preach God's words to their own worldly advantage, not to the worship of God, nor for the profit of man's soul. They are thieves of God's words who allegedly speak God's words and the holy writ falsely to maintain errors and heresies, or sin and shrewdness. Also, there is a thief of worldly good. Of such a thief Iob says, \"Agree not with wrongdoers; do not give pledge against the innocent, and let not the rich man exact from the poor, and let not the sinner oppress the righteous, nor take a ransom from the innocent. The thief rises up in the twilight and slays the needy and the poor, and in the night he robs. God will not spare man or woman, by day or by night, and he will not let them be freed. Man has it by the law, and it is his by the law, and he has it rightfully.\" And yet he has [it]. Therefore he says that everything which is mine is another man's, and every man has his good friends. In a place called Macedonia. Also withholding alms from the poor needy people is theft, in God's sight. For the covetous rich men draw away from the poor people who long for them, and mispend the poor men's good whereby they should be sustained. Therefore the wise man says, \"Do not defraud the alms of the poor man, nor tear away thine eyes from the poor, nor despise not the hungry soul, nor torment thou not the heart of the needy, nor delay thou not the gift from him that is in anguish. Cast not away the prayer of him that is sick, nor turn thou not thy face away from the helpless for wrath, nor give not him that asks the good occasion to curse behind thee. For if the poor man curses thee in bitterness of soul, his prayer shall be heard. For he that made the poor man made thee also, and brought thee into being in poverty.\" Here is the cleaned text:\n\n\"Hym shall here present himself. And therefore make the pleasant speech to the congregation of poor folk, and bow thy ear to the poor without heaviness, and yield thy debt and answer peaceful things and meekness, not to turn them nor rebuke them nor chide them but only thou hast the more open cause. Eccl. iv. Therefore Saint Pole says that God loved a cheerful giver. \u00b6Dues. By the law of nature and by God's law all things are common. And therefore the law xii, q. i, says, \"To the dearest.\" Right as the air or the light of the sun may not be departed by lordships nor approached more to one person than to another, nor to one college more than to another, so should other things that are given commonly to help mankind be departed by lordships nor approached more to one than to another, but all things should be common. And therefore we read Acts iv. That in the beginning of holy church all things were common to the multitude of Christian people. And against the law.\" Of kind is no dispensation. Distinctly,\nxiij.S. i. Why is a good god that men\nshould not steal, since all things are common\nto good men? \u00b6Pauper. By God's law, all things are common to good men. For, as St. Augustine says, \"Oia su\u0304t iusto\u0304rum.\" All things belong to rightful men. But, as the law says (12 q. 1. d. 48), \"dearest Dionsysius and proper to lordship is made among mankind by the wickedness of false covetousness, both of the rich and the poor. For the rich draw to themselves what belongs to others. Indeed, all that the rich man has, passing his honest living beyond the degree of his dispensation, is not his but others'. And he will give a hard reckoning for it at the day of judgment when God shall say to him, \"Render an account to my servants, the poor, of that which you have taken from me against my will.\"\nDIues. Since all things are common by God's law and by the law of kind, how may any take them but weeping and sorrowing? And bear no thing with them but their good deeds or wickedness.\nThe lordship of this world is Every power and lordship in this world comes from God. Therefore, he commands that every man and woman should be subject and meek to the lordship above them. For though the covetousness and wickedness that lords and rich men derive from it are of themselves, yet the lordship and power is of God's gift. As Saint Augustine says, and therefore it must be worshipped. The lordship that is only committed by dispensation from a sovereign is thoughtful, worshipful, and commendable. There are three manners of property and propriety. One is that kind which gives a man his own body. And every man has his own heart, his own soul, and his own will to do well or evil, and this property is necessary. Another property there is, which comes only of covetousness, by which people say, \"This is mine and this is thine.\" And they appropriate to themselves by covetousness what is common by nature. And this property, so rooted in covetousness, is damning. The third is dispensation. For one man has much in his dispensation and governance that another man has nothing to do with. And this dispensation comes sometimes from God's gift, as when He sent one man more riches in this world than another. Sometimes it comes by ordinance and gift from lords and sovereigns on earth. As when lords and prelates commit to their subjects, they have lordship of their own dispensation ordained by God, and are called proper lords of their own dispensation, not for their false covetousness or for any true claim they challenge by false covetousness. For in that they are no lords but tyrants and robbers. And so, though they have proper lordship of dispensation of worldly goods more than the poor people, they yet have no more lordship by kind than the poor man, nor any other lordship than the poor man, but only of dispensation. And so, though the rich people have more lordship of their own dispensation than the poor, yet The lordship of kind in necessary things is common to both rich and poor. But for sin, it is not as free as it was before the sin of Adam. For God will not allow the poor folk to take anything without the leave of the provost, who is called lord thereof. / & therefore God said, \"Thou shalt do no theft / it is to say, thou shalt not take without thy lord's leave.\" / Dues. This is wonderful to me that the poor man is as great a lord by way of kind as the rich, / & yet he may not take anything without his leave. / Pauper. It is more wonderful that the good poor man is lord of all things necessary to him by way of kind, / & yet the sinful rich man is lord of nothing by way of kind, for he is God's traitor. And yet God wills it that the poor take nothing of the good that the rich man has in his dispensation without leave / Dues. That is to me more wonderful / tell me how this may be / Pauper.\n\nYou might see at eye it that the kings' heirs apparent and other heirs of great estates. lords/notwithstanding that they are heirs and lords of all, yet shall they not enter the office of their officers nor take anything against or be against it without leave. And if they do, they shall be harshly dealt with by their master and tutor. For freedom in youth is the cause of pride and of many other vices. Rightly God seeing that mankind which is lord of all earthly goods and ordained to reign in heavenly bliss. If he had his freedom in use of earthly things, he should fall into pride and many vices as Adam did while he was free. Therefore he has put mankind, and namely the poor people, under the governance of the rich folk and their lords who are their stewards and dispensers of goods of this world to save the poor people. And therefore says St. Paul: \"As long as the heir is a child, he is no different from a servant, but is under the authority and power of others. But when he comes of age, he is no longer under the control of others.\" (Galatians 4:1) As long as the heir is young and underage. Little there is no difference between him and a servant since there is a lord over all, but he is under tutor and governor for a certain time ordered by the father. And therefore since the rich people are tutors and dispensers of these worldly goods or ordained by God to save the poor people, God wills that no man take of the goods that are committed to them without their will and their leave. And if any man takes thereof against their will and against God's ordinance, he does theft against this commandment.\n\nDo not steal. Lords. Is it lawful in any case to steal and take anything against the lord's will? Pauper. Stealing commonly sows theft and robbery, and sometimes it sows taking without the lord's permission. And so it may be done in four cases without sin. First, for necessity and distress; if any man or woman, out of necessity or distress, takes or receives anything. myscheef cannot flee to save his life but take things against the lords will. If he takes anything in peril of death or great need, he should excuse himself from sin and theft if he does it only for necessity and not for covetousness. He ought to inform his conscience and think that if the lord of the thing knew his misdeed, he should not be punished, and then he has no theft, for in the last need all things are common. Also, for the lord is bound to help him in need, and need has no law.\n\nAn example we have in the gospel where we find that the disciples of Christ took ears of corn in the field and ground them and ate the corn for hunger. The Pharisees were indignant about this and said to Christ that his disciples did an unlawful thing. Then Christ excused them for the necessity of hunger and said that they were innocent in this. And he gave them an example of David who ate for the necessity of the holy loves in God's tabernacle, which. Only priests should eat by law. Math. xij. For it is a general rule in the law that need has no law. A poor man who takes for need shall be required to restore. A pauper, Nay. And yet, for more surety and to put him in fear of stealing from his confession, shall give him some penance. Also, by way of alms, the wife may take of her lord's good in which she has displeasure / as in food, drink, and clothes / and give alms measurably to the needy / and think that her husband would be pleased with her gift if he saw it much from the poor / and if he sometimes forbade his wife to do alms, she shall not fully cease from alms discreetly done. For husbands often make inhibitions to their wives to temper their giving, not fully letting them. And if she sees that her husband is scorned and angry with her giving / though his wrath be unreasonable / she must temper her giving more / but when she may well give something for them both with good conscience. Nevertheless, if She sees him greatly troubled because of her giving alms and he forbids her utterly to give alms more than it is good that she obey his bidding and be sorry that she may not give and be always willing to give if she dares, and so win her reward by her will alone as she did before by deed. Diues. If the wife has good in her possession, Bona perfernalia. May she not give it out without her husband's will. Diues. She may give and is bound to give, and he ought not to let her. Diues. The husband forbade his wife utterly to do alms with his good and she sees a man or woman in utter need, may she not then give them alms and help them. Pauper. In that need she is bound to give and shall give, and think that her husband saw that need he should not be misrepresented. We read in the first book of Kings XXVI, that there was a great miser and an angry shrew, whose name was Nabal. He had a good woman, wise and fair, for his wife, whose name was Abigail. At that time. David fled the persecution of Saul and lived in the wilderness with six hundred men. For his part, he sent ten men to this rich man, Nabal, asking for some food and drink. But this Nabal despised David and his messengers, calling them thieves and outlaws, and refused to give them any good or even the least of his livestock, despite their having been in the wilderness with him all the time. When David heard this, he was angry and came with four hundred men to raid Nabal and all who belonged to him. It happened that a servant of Nabal told his wife Abigail about how David had sent messengers to Nabal and how he had despised them. Anon, Abigail, without Nabal's knowledge, prepared asses with bread, wine, roasted meat of five sheep, pomegranates, raisins, and other delicacies in great abundance, and sent them to David by her servants. She followed after and happened to meet David in his camp. Then David reproved Nabal for his unkindness. He should sleep, and all who longed for him,\" the good woman Abigail fell down to the ground and worshipped David, praying him for audience. Then she asked for mercy for her husband Nabal and excused herself for not knowing of his messengers when they were there, praying that he would not be angry with her. David taught him much kindness and prophesied more wealth for him, and prayed that he would accept her. So he did.\n\n\"Blessed be our Lord God who sent this day to me,\" David said, \"and blessed be your speech. Blessed are you who today have prevented me from avenging myself.\" And David turned away again into the wilderness, and she returned home and found her husband Nabal at supper. But that night she spoke nothing to him about that matter, for he was very drunk. But in the morning, when he was sober, she told him what she had done. And his heart died for sorrow, and he became heavy as a stone, and within ten days he died. Days he died a wicked death, and then David wedded his wife Abigail. If a man or woman steals a man's sword when he is unable to prevent it, for letting him commit manslaughter of himself or another, he does not commit theft or sin. However, due to righteousness, a man may take another man's goods against his will, as in rightful battle. Those who fight righteously against the unrighteous take their goods not for covetousness, but for righteousness. If they take their goods for evil covetousness, they raid, though the deed be righteous in itself. Dues. If something is lost and he who finds it keeps it, it is still theft. Pauper. He who finds it is bound to restore it if he can determine to whom it belongs. And therefore he shall make it known to people in town streets and in church that he has found it, and if no one challenges it, he who found it may keep it by the authority of a wise confessor. it style if he be poor and needy and pray for him who stole it or else give it to other needy that they may pray for him. Therefore says Saint Austin in Omelia. If you have found anything and not made restitution, that thing you have stolen. For he says God takes more heed to the heart than to the hand. And therefore theft is done in a small thing as well as in a great. For God charged not the thing that is stolen but the wicked will of the thief, as Saint Austin says and Saint Gregory. And therefore if children in their youth steal pins or apples or any other small things, they should be strictly chastised in the beginning. For the philosopher says, \"Obstacle to the beginning of vices and of lechery. For when children in that age begin to have liking in lechery, though the thing be small in value, their sin is not the less, nor the sin of those who suffer them.\" Therefore it is God's judgment that when they be not chastysed in ther youthe\nfor suche mycherye / afterwarde they\nstele gretter thynges & be hanged to\nshame & shenshyp of all ther kynne.\nAnd therfore as Boecius de discipli\u2223na\nscolariu\u0304 telleth. Whan a mannes\nsone of Rome sholde be hanged / he\nprayed his fader to kysse hym / & he\nbote of his faders nose saynge to him\nThynke well fader on this token &\nchastyse better thy childern / for had\u2223deste\nthou chastysed me in my youth.\nI sholde not haue be hanged. Ther\u2223fore\nthe wyse man sayth. Qui parcit\nvirge odit filiu\u0304 suu\u0304 &c\u0304. He that spa\u2223reth\nthe yerde hateth his sone. And\nhe loueth his sone that chastyseth hy\u0304\nand techeth hym besely. Prouer .xiij.\nWe rede that on a tyme a poore man\nwas tempted to ete goos flesshe / but\nhe durste not stele for drede of han\u2223gynge.\nOn a daye he mette with the\nfende & he bad hym stele a goos & ete\nynough at ones / & he dyd so. And soo\u2223ne\nafter he stale an oxe & was take &\nledde to the galowes. And than the\nfende mette with hym & sayd to hym\nwheder awaye. Than the theef sayd To the fiend / who deserves the wicked wight for bringing you to this end. Then the fiend said, \"Blame me not, for you might see by the bill that it was no good.\"\n\nDiu. I suppose that a man has borrowed a thing, and he who lent it to him takes it away from him quietly against his will and against the condition of the lending. Does that man steal in so taking back his own good, as Raymond says, \"li.ij. ti. de furtis\"? And if a lord or lady, or any other man, takes his servant or officer anything to keep, and he takes it away from him without his consent for false cunning or for malice to provoke the servant, he steals. For though the thing be his own, yet it is not freely his own as long as the servant, by his assent, has keeping and disposal of it.\n\nDiu. I suppose a man takes his own good when he takes another man's good against his will, or if he takes his own good. Unfortunaately, this text appears to be written in Old English, which requires more than just simple cleaning. Translation into modern English is necessary to make the text readable. Here's the cleaned and translated text:\n\n\"Unfortunately, it is not always fitting that [he] should take it, for in this case, he is not the thief, nor does he commit a deadly sin, and yet he is bound to restore [it]. Theft includes deceit and falsehood without which there is no theft. If a man takes another man's good without his consent, if he has a just cause to believe he should not be deprived of it, though he knows it is not his, he does no theft nor sin, and if he takes another man's good, thinking it is not his, yet intending it to be his, he commits theft and deadly sin in God's sight, but he is not bound to restore it when it is the lord's will, nor can the lord ask restitution since it was his will. If a man or woman, through enticement, takes away another man's servant, he commits theft. If a man sells or buys a man or woman who is free, or gives him or takes him away against his will, he commits theft, as Raymund says, in its proper place or time.\" this will that ought it thing does he steal. Pauper. If he does so for poverty and out of necessity, and for covetousness or some evil cause, he does theft. But if there suddenly arises a case when he comes to that place which he hired it from, and he knew not of that case when he hired that thing, and he must necessarily perform that case or else fall into great harm, then he may take that horse or other thing further and longer without theft, so that he may truly pay for that which he passes in the first counting.\n\nDiues. And what if a man carries away another man's good without his consent, which good he lent him to use? Pauper. He does theft; but he has just cause to believe that the lord of that thing will not be cheated. For in lending it, he sets another man's good against his will for gain and winning of friendship. And if a man lends another anything on a wedding, and he uses that wedding without leave of him who ought it, he does theft; but it is for the salvation of the thing. For if he uses it for sparing. If a person steals something against his own will for profit or false temptation, he commits theft, as the same clerk states. If a thing is stolen, even if the thief has no profit from it, he is bound to restitution, and he must restore as good or better than it was when he took it. He is also bound to make restitution for the profit that should have come to the lord in the time he occupied it against his will. If he amends the thing he stole, he may not ask for it back nor withhold his expenses, and he shall make restitution according to the value of the thing when he stole it or better. If the thief offers the stolen thing to the lord in a convenient time and place, and the lord does not receive it, if by misfortune the thing perishes, the lord has no action against the thief for the delay of restitution nor for the profit that might have come from it after he offered it to him, but for the theft itself. If a man has stolen something, he is not only punished for the thing itself but also for the value of its use. If a man or woman buy in an open market a thing they believe was not stolen, when they know the truth, they may ask the price of that thing from him who sold it to them, and withdraw it until they have paid him as much as they paid him therefore. Clerks Reymu\u0304d and others say no. And beware another time, both for loss of your own and also for suspicion of theft, for lightly beguiling yourself with stolen things, you might be taken as a thief. Nevertheless, you may rightfully demand payment from him who sold it to you when you have restored it to the lord of that thing, and if you spent anything on its amendment while it was in your keeping, you may with good faith demand that from him who ought the thing without restoring the profit it had for you before you knew it was stolen. But when you know it is stolen and others, and you keep it. A style for covetousness or any other unfavorable cause, a man is bound to restore it from the time he becomes aware of it, as long as it remains profitable to the lord. If the thing is hidden from him while he keeps it unknowingly, and he is bound to restore it in good faith, he is not bound to restore the thing itself but the profit, and this is the law of conscience. If a man steals from a rich man or an usurer any thing to give to charity, he commits theft. Quia no su't facie'da mala ut venia't bona (xxxij.q._ iiij). For, as St. Augustine says, all though he gives in charity all that he has taken in stealing, he is not excused of theft, for he puts sin to sin. First he steals, and in giving it away, he makes himself unable to make restitution. And though a man purchases much good falsely and does charity with that misgotten good, he is not excused of robbery. If the seller is greatly amended by it. Selling and the buyer much appeared in value. It is hard to know a thing's true value. Pauper The true value and the ultimate price of a thing is according to the common market's estimation. And so a thing is worth as much as it can be sold by the common market. Tantum valet quanti vendi potest. Hec est.con.li.ij.ti.viij.q\u0304.i.et.q\u0304.ix. If a man or woman sells a thing in good faith and knows a defect in it, by which defect the buyer is deceived, he deceives and steals. Also, if the buyer deceives so the seller. And therefore God said to the false Jews, Argentum tuum versetur in scoria argenti et vinum tuum mixtum est aqua. Thy silver is turned into dross of silver and into false metal. Thou shalt not have diverse weights more or less, to buy by the more. You shall not have a larger or smaller bushel and no other false diverse measures. But you shall have just weight and true, even bushels and true, that you may live long in the land that God shall give you. God hates the man who does such deceit and he hates all manner of unrighteousness. Deuteronomy 25. If a man or woman sells a thing for an entire thing deceitfully to beguile the buyer, he has stolen and is bound to restore. And though he knows not that it is defective when he sells it, when he knows it is defective, he is bound to make some restitution or compensation, as the same clerk says in the same book and place (Q.xi). If the seller sells a better thing than he thinks to sell in great damage to himself, as if he sells gold for lead or if he sells a good thing for a small price, thinking it little worth, if he is greatly harmed thereby, the buyer is bound to restore or compensate.\n\nIs the seller held harmless? To tell the buyer the defects of a thing you sell. Pauper. If the defect is not significant, and the thing is cheaper. For if he sells a lame horse instead of a swift one, or a ruinous house instead of a strong one, it is dangerous and harmful to the buyer, and he is bound to restitution. But if the defect is open, and it may serve the buyer, then the seller need not disclose the defects, but is bound to sell it for a lower price. Paupers. A man may sell a thing for more than he bought it. Pauper. Elsewise, no man could live by his merchandise or craft. He must take up his costs and sustain himself and his family, and worship God and the holy church, and help the poor according to his ability. And for this reason, it is necessary and fitting for the chapman and the workman to sell things for more than they bought them. And therefore, St. Paul says that no man is held to travel on his own costs for the community, neither in knighthood nor in chapmanship nor in craftsmanship. And they that with false oaths, lies, and deceitful speech beguile people in buying and selling sin gravely, and are held to restitution if they are beguiled,,Duces. If two persons take a thing to keep by covenant that he shall not deliver it but to them both to govern, is he bound to keep covenant.?,Pauper. Yes. Duces. And what if he delivers it to one of them in the absence of the other and without his knowing.,Pauper. He does amiss, & yet neither of them has lawful action against him for compelling him to yield it. For he who received it again has no action against him, for he took it back from him. And the other has no action against him, for he is not bound to him without the other who made the covenant with him & has received it again. Thus,\n\nMay not a man do alms with evil gained good.?,Pauper. Solomon says, Immolantis ex iniquo. oblacio est maculata. The offering of him that offers of evil gained good is spotted. And it is foul in God's sight. He who offers sacrifice of the poor man's good is like him who slays the son in the sight of the Father. God does not approve the gifts of wicked men, nor heeds their offering. Ecclesiastes does none alms. But they should make no open offering at the altar nor sacrifice of so misgotten good. And therefore God says, \"No offering of mercy is acceptable in the house of the Lord your God. They should maintain them and give them favor in their causes. They may do alms of goods so gotten, even if it be often evil gotten. For to such cry out the poor, that they should make friends in heaven of riches of wickedness, that is, of riches so misgotten. For he who takes it has no right to it. \u00b6Dives. Why did Christ pray in the Gospel for the false bailiff who forgave men their debts in fraud of his lord, to have thanks from them and help in need? For he forgave one a halfpenny's worth of debt, another a debt.\" Fifth part of his death. Pauper.\nChrist prayed not to the false bailey, but\nChrist says that his Lord prayed not for his fraud,\nbut for his slight that he did in help of himself,\nnor does Christ tell that parable in the gospel,\nthat men should take example of his fraud to help themselves\nby the fraud of robbing another's goods,\nbut to teach men to make friends by deeds of mercy\nand alms, and forgive other men their debts\nas they will that God forgive them their debts\nand make them friends in heaven with riches of this world.\nDiues. Why called Christ riches of this world, riches of wickedness?\nPauper. Because they are too much for you; you shall not be ungenerous or clean from sin. Also, understand that wickedness in holy write is taken not only for sin,\nbut also for pain and sickness and misfortunes of this world. And so, goods of this world are called riches of wickedness, that is, of pain, sickness, and misfortune. For they bring men into pain and hard travel,\nand much disease. Men have much toil in obtaining,\nmuch fear in keeping, and much sorrow in lying.\nDives does not desire without labor. I do not hold without need, nor do I lack without pain. They bring great sickness and endanger people,\ngreat fear and great enmity. They require a man to have his lust and pleasure, and bring him to endless hunger. For as Solomon says, \"The covetous man has never enough. Avarice cannot be filled. But he always covets more and more.\"\nAnother reason why they are called riches of wickedness.\nFor the law says, \"To the most select.\"\nBy nature, all men are even in lordships and riches, but by wickedness and false covetousness in the people, men are uneven in riches.\nSome have much, some little, some are rich, some are poor, &c. God has given more riches to one man in dispensation and governance than to many others. And that is to restrain the wickedness of false courtsey among the people. And for wickedness is the cause that one man is richer than another, therefore they are called riches of wickedness. For had not the wickedness of Adam's sin and the false covetousness of man's heart been, all men would have been equally rich. But now they are uneven in riches for sin and shrewdness. And therefore goods of this world are called riches of unevenness and wickedness. Iniquitatis est una equitatis. And therefore all the riches that one man has exceeding another, it is riches of unevenness. For in that he is uneven with his even Christian, therefore they are called riches of unevenness. Therefore God bids the rich men who are but His bailiffs and His receivers in this world to make friends of the poor people, both by giving and forgiving, as the bailiff did, and not to be harsh. To their subjects, but mercifully forgive them their debts, which they owe to God and to you. For God is so great a lord and so rich that no man can defraud Him of His goodness, nor injure nor lessen His lordship.\n\nFifth commandment: Thou shalt not kill. You said that rich men will not help the poor people who are manslayers. Here you say that they are thieves, and it seems that they are acting against both commandments.\n\nPauper. In the case of the poor man, he may die for the rich man's withholding his good from him. In the case of the rich man, he is a manslayer and acts against this commandment. Non occides. Thou shalt not kill. And in withholding his good from the poor man in his need, he is a thief and acts against this commandment. Non furtum facies. Thou shalt not steal. For although the rich man has passed beyond his necessary living according to the state of his dispensation, it is the poor man's sustenance. And therefore, says Saint Ambrose, it is no less a sin for the rich man to deny it. A poor man is in need when he can help himself from his possessions, rather than taking from another's good. The bread says that you, who withhold in superfluity, are the poor people who are hungry. And the waste clothing you shut up in superfluity is the clothing of poor widows. And the money you hide in the earth in waste is the ransom of prisoners and of deceitful people to deliver them out of prison and out of bonds. Therefore, he says, \"Write it well,\" that of as many goods you are a thief and ravisher as you might give to help the poor people if you do not. No man should say anything that is common to all. I assent well to your words that rich men should give alms of their possessions, saving the state of their dispensation, and that is hard to do. For many things are necessary to the rich man more than to the poor, because of his state of dispensation. For more things are necessary to a king than to a poor person. An earl and more to an earl than to a simple knight, and the same applies to other estates. Kings, princes, and lords require treasure to wage men of arms in defense of the realm and to wage their officers in governance of the realm and of their lordship. Therefore, an emperor said, \"He who is lord by dispensation of all things in this world has need of all things. The more lordship in this world, the more need. Pauper. Therefore, of such things so necessary to man according to his dispensation, he is not bound to give to the poor but in great need. But of other superfluous things that are not necessary to him in that degree, he is bound to give, for common profit ought to be charged more than the profit of one person. Diues. It seems by your words that men of the holy church, who spend the goods of the holy church in wicked use, as in pomp, pride, gluttony, lechery, and other vanities, are\" theues for they withhold poor men's good and spend it in misuse instead of the will of God and of poor folk. Pauper. That is true. For St. Jerome says that all that clerks have of the holy church's goods, it is primarily the poor men's, and for the help of the poor folk, primarily, holy church is endowed. To those who have the benefices and the goods of holy church, it primarily belongs to give alms and to have care of the poor people. Therefore, St. Bernard in Epistola ad Eugenium says thus: The naked cry and the hungry plainly tell you, bishops, what gold is in your bridles; it may not put an end to cold and hunger from the bridle. It is yours that you so spend in pomp and vanity; you take it from us cruelly and spend it vainly. In another epistle that he wrote to a canon, he said thus: If you serve God's altar well, it is granted to you to live by the altar, not to buy your bridles gilded or overlaid. For what you keep for yourself of the altar, passing through your hands, is consecrated. It is rude and theft, it is sacrilege. Therefore, these men of the church who dwell there, adorned with silver books and use great silver ornaments in their vestments & knights, and monks and friars and such others who use great amounts of silver and gold on their copes to fasten their heads against the wind, and ride on high horses with saddles adorned with gold and silver more pompously than lords, are strong thieves and commit great sacrilege by spending the goods of the church in vanity and pride, in the lust of the flesh. A lady of a thousand marks a year can pin her head against the wind with a small pin of lead for a penny. But a monk who is bound by his profession to poverty will have a brooch or a badge of gold and silver in its value of a noble or much more. [Diues]. Be not such men of the church so misspending the goods of the poor, bound to restoration. If a pauper has something to make restitution, they are bound to do so, as Docking says in Deutero-Canon Quia non dimittit peccatum donec restitutum. Therefore, St. Austen in his epistle to Macedonius says, \"If another man's good is not yielded again when it may be yielded, he who takes it does not suffer much penalty, but he feigns penalty. For if he truly repents, he must make restitution to the extent of his ability.\n\nRegarding the clerks who spend the church's goods on their kin and women, and other rich folk for maintenance and to have a name and be respected in this world,\n\nIf they give their kin and friends to relieve them of their need, it is well done and in accordance with charity's order. But if they give the goods of the church to make themselves rich and great in the world at the expense of the poor, it is robbery and sacrilege. Also, to give rich people measurably for their maintenance is rightfully done. in the church, it is well done. But to give the church good things to be worshipped and to have a name of pomp is evil done, and it is sacrilege and theft to spend the goods of the church that belong to the poor. \u00b6Dives. What do you think of those who spend the goods of the church in their own necessary use, and do not pay their duty or serve? \u00b6Pauper. The same cleric Docking in the same place says that they are thieves. For the goods of the church and the benefits are given to those who should labor and serve in teaching preaching and administering sacraments, and in good government. And if they do not do so, they are not worthy to have the benefits of the church or to live by the church's goods. And therefore St. Paul says, \"He who does not labor, shall not eat.\" He who does not labor, shall not [etc]. And if they take the church's goods and do not labor accordingly, they are thieves. For if a laborer\n\n(Note: The last line seems incomplete and may require further context or correction.) To take money to travel in the felde and he traveled not therefore, but he gave it again, he should be held a thief. And therefore St. Paul said, \"He that desireth the episcopate desireth a good work.\" Firstly, to Timothy III: for he that desireth a bishopric, he desireth a work, not a dignity. He desires travel, not ease and rest, not to grow in pride, but to come from pride to more lowliness, to be servant and minister to all his subjects of whom he has care, or else they are not worthy to live by the goods of holy church. For the benefits of holy church are not given them for play, but for travel about their care. \u00b6Dives. They have their vicars and their parish priests under them. \u00b6Pauper. The vicar and the parish priest shall answer for what they receive, and the person for what it receives. And he that receives more is bound. And the benefyces of holy chirche be\nnot gyuen to clerkes that they sholde\nbetake to other men the cure. But for\nthey sholde haue pryncypal cure them\nselfe. For ellys the lewde man and\nwoman myght haue the benefyces\nof holy chirche / as the same clerke\nsayth. And he sayth that persones\nwhiche absent themself fro theyr chir\u00a6ches\nonely for ease or for couetyse / or\nfor luste of theyr flesshe / & so spende\nthe goodes of holy chirche / they ben\ntheues. Nathelesse as he sayth they\nmay absent them from ther chirches\nfor a tyme by leue of theyr soueray\u2223nes\nthat may gyue them leue for so\u2223me\ngood cause / as for lernynge or for\nhelpe of theyr chirches. Also they yt\nresceyue the benefyces of holy chir\u2223che\n& be vnable in that tyme whan\nthey resceyue them to serue holy chir\u00a6che\n/ or to haue cure of that benefyce / they\nben theues. But whan they falle\nin age and in feblenesse after yt they\nhaue truly trauayled / or after that the\nbenefyce is gyuen them they may le\u2223fully\nlyue by theyr benefyces / but yf They have sufficient patrimony to be sustained. Those who appropriate to them goods of the holy church are thieves and commit sacrilege, as the same clerk Docking states in the same place. Clerks in their beginning say, \"Dominus pars hereditatis meae.\" Our Lord God is part of my heritage. For as St. Jerome says to Nepocianus, He must be part of God and have God to His part, and so have Him with Him, that He have Him. And then he says God is my part; he ought nothing else to have but our Lord God. And if he has gold, silver, possessions, and such other riches, our Lord disdains to be his part with these parts. And if I am part of our Lord, I take no part in worldliness among other people, but live by tithes and am sustained by the service of the altar that I serve. And so I shall be paid with food and drink and clothes, and so follow naked of worldly goods Him who hung naked for me on the cross. 12q._1. clericus. And therefore every clerk should take heed to his name, what it signifies, and travel to be such as his name signifies. For clerks in Greek and Latin are lot and part in English. Every clerk should be the lot and the part of our Lord God, and in that they are ordained, God's service passes the common people. Therefore they are called clerics. Clerics, that is to say, chosen by lot. For they are kings and governors of holy church. And in token thereof they bear the crown on their head by showing away of their ears. For the showing away of their ears signifies and betokens doing away of temporal goods and willful poverty, by which they are kings in heaven. Ibidem ca. duo. And therefore the law there says, ca. Res ecclesiae. That things of holy church are not had as proper but as common and ought to be spent in the use that they are given to. For all that thou clerk hast more than suffices. The text is already in a relatively clean state, with most of the necessary content present. I will make some minor corrections to improve readability.\n\nthe text: \"but thou give it and spend it in good use, thou withholdest violently as a thief. Distinctione .xlivj. Sicut. And if clerks have sufficient patrimony of their own to live by, if they waste the goods of holy church that are ordered for poor folk, they do theft and sacrilege .xvi.q\u0304.i. In fine.\nDIues. What is properly sacrilege?\n\u00b6Pauper. Sacrilege is violation or usurpation of a sacred thing. Why, sacrilege is called sacrilege because it is the violation of the sacred. Sacrilege is defilement of a holy thing or misuse and misappropriation of holy thing. \u00b6Diues. In how many manners is sacrilege done? \u00b6Pauper Some time sacrilege is done for the person that is despised and mistreated. As when a cleric or a religious is beaten or struck in contempt. Some time sacrilege is done because of the place. As when church or churchyard is polluted by bloodshedding, or any holy place is deprived of its freedom Also sacrilege is done because of a thing that is stolen or misused,\"\n\nCleaned text: But you must give and spend it in good use, not withholding it violently as a thief. Distinction 45. Sicut. And if clerks have sufficient patrimony of their own to live by, if they waste the goods of the holy church intended for poor people, they commit theft and sacrilege. In fine.\nDIues. What is sacrilege properly?\n\u00b6Pauper. Sacrilege is violation or usurpation of a sacred thing. Why, sacrilege is called sacrilege because it is the violation of the sacred. Sacrilege is defilement of a holy thing or misuse and misappropriation of holy things. \u00b6Diues. In what ways is sacrilege committed? \u00b6Pauper Some sacrilege is committed for the sake of the person who is despised and mistreated. For instance, when a cleric or religious is beaten or struck in contempt. Some sacrilege is committed because of the place. For example, when a church or churchyard is polluted by bloodshedding, or any holy place is deprived of its freedom. Also, sacrilege is committed because of a thing that is stolen or misused. That which is taken out of a holy place in three ways: either a thing that is holy is taken from a holy place, or a thing that is not holy is taken from a holy place, or an holy thing is taken from an unholy place. XVII.Q2.IV. quisquis.\n\nThose who withhold their tithes from God and the holy church are thieves. So says the law. XVI.Q5. Decimas. For the tithes of the holy church are the allowances of Christian people, alms for sins, and the patrimony and heritage of the poor people and the alms of the needy souls. XVI.Q1. i. quia iuxta et ca. Decime.\n\nWhere the law says that tithes are due to God, and all who falsely withhold them commit sacrilege and rob the poor folk of their goods. And he who wrongfully withholds his tithes shall answer at the judgment for as many souls as he has injured and deceived in the parish where he dwells.\n\nHe who will not pay his tithes shall perish, and his good shall vanish, and he shall have sickness and sudden poverty. Ibidem. And if you truly pay your tithes, you shall have health of body and the more plenty of good and grace of God, and forgiveness of sin, and the kingdom of heaven. According to the law. Ibidem ca. decime. And Raymond in his summa sua li.itide decimis. Therefore the law says that God asks not for gifts or need, but for worship, that we should acknowledge Him and give a tithe of that heritage or of those gifts to the holy church. Pauper. Nay, for all possessions and lordships should fall to the holy church. Extra e. pastoralis in glossa. And if a rich man gave a poor man 10 pence to buy him a cloak or pay his debts or else to his living, he should pay the tithe to the priest, which was against reason. For if all free gifts were tithed, the church would be rich and the people poor, for so it might ask the tithe nearly of every testament. To what church shall a man pay his tithes? Personal tithes as of. A craftsman shall pay tithes to the parish church where he dwells and receives sacraments, and tithes pertaining to the land should be paid to that church, contrary to custom as Summa confessio states. Tithes pertaining to the land should be given immediately, but tithes personal may be delayed until the end of the year for the church's augmentation. How should the tithes be spent? For the poor. The tithes and the church's goods should be distributed in four parts after the parties have their needs met and are worthy. One part to the bishop if he needs it. Another to the church ministers. The third to poor people. The fourth to repairing and improving the church if it requires it. According to the gloss, clerks should be compelled to repair the church rather than the laity. But as Guydo in Rosario states, men must take heed. To the customs of the country and what pertains to the church.\n\nDiues. I suppose that the curate of the church wastes the goods of the holy church in sin and lechery, and is an open thief or an open lecher or manslayer, so that his misconduct is such that if the priest or curate of the church misappropriates holy church goods, or is a notorious lecher, the lewd man is not bound to give him his tithes. But he shall give them to his sovereign next above him, who is bound to spend them for the profit of the church or of the poor parishioners.\n\nDiues. The law is against him. Extra li.iij.ti. de decimis ca. tua nos. Where the law says that for the wickedness of the many priests, men should not withdraw their tithes from them\n\nDiues. Hostiensis answers to this and says that as long as their sin is secret, men should not withdraw their tithes, and so it means that law. But when their sin is open and notorious, then men should not pay to them but to their sovereign. Hostiensis in his _Rubrica de decimis_ states:\n\nThe great cleric Gracianus in the canonical decrees, which is the chief book of law, states that a notorious lecher should have no part in the goods of the holy church. (Distinct. lxxxi) The gloss adds that whoever is forbidden from doing office in the holy church is forbidden its benefice as well. But, as the law states, notorious lechers, priests, deacons, subdeacons, are forbidden from the offices of the holy church. Therefore, their benefices are forbidden to them until they amend. (Ibide_. Siqui sunt presbyteri. In Guido in Rosario.) If priests are found to be such open lechers and malefactors, subjects may deprive them of their office by their own authority. put them from their office and not abide sentence or dominion of their sovereign, although the bishop were favorable to suffer such wicked livings. For why says he, such are suspended by the pope and by the law. Law agrees with all other clerks if it is well understood. For these are the words of the law. Pretextu nequicie clericorum nequiunt eas. They cannot have tithes save to whom they are debtors by divine commandment. Extra libri iij. de decimis. That is to say, in English. Lewd men may not, under color of wickedness of clerks, give by their own domain the tithes but to them to whom they are debtors by commandment of god. For it is not lawful to give away another man's good without the will of the lord of the good, as the law says there. These words are not against Hostiensis; for Hostiensis speaks of clerks' open lechery and open wicked living. This law speaks of clerks whose sin is secret and of him that is falsely defamed by malice. of the people and he commands that they should be given them again. This law also states that it should not be given to anyone except those to whom it belongs according to God's commandment. But according to God's commandment, they do not belong to such wicked people; therefore, they should not be given to them. Although the lewd man withholds his tithes and duties from such wicked men in the holy church and pays them to his sorrow or else keeps them still for the profit of the holy church, he should not give them away but should keep them saved for the profit of the church. And this law speaks against Hostiensis, in his decretals, against lewd men who give away the tithes of the church and dispend them as they please, and give them to whom they will, which is not lawful without the bishop's authority. If the bishop or any house of religion receives so many tithes in a parish by old custom that the curate of the church cannot live there honorably. by his blessing, a certain porcion of the tithes may be given to the curate to live on, not opposing the old custom. Extra li. iij. concerning the extirpation of prebends. Where the law states that he who has care of a parish should serve it himself and not by another, except for necessity compels him.\n\nDues. Shall the holy church ask tithes from Jews who dwell among Christian people?\n\u00b6Pauper. No, for they are not of the holy church, and they do not take communion or serve the curate. If a man fraudulently sells a porcion of corn or it is tithed, both the buyer and the seller are bound to tithe it. The seller for his fraud and because he has the value of the tithe. And he who buys it is bound for the corn that passes to him with the charge of the tithe. And so the holy church may ask the tithe from either one, whichever he will. But if he gets it from one of them, he may not ask it from the other. But if the buyer thought no fraud in his mind if he paid the tithe afterwards. that he bought it, the seller is bound to make him restitute if he can yet save his own. If the corn is stolen or tithed, and the lord of the corn is slow in the tithe and tithed not according to the custom of the place, holy church may ask of him the tithe of the corn so stolen. But if it is taken away within the time of due tithe, he is not bound to restore the tithes. He, Raymond de decimis.\n\nDues. A man is bound by the commandment of God to pay all his tithes, both predial and personal.\n\nPauper. And Innocentius the pope the third, Extra e. in aliquibus, and Raymond also says. All tithes must be paid that are taxed by God's law.\n\nLeuitici ultimo. And all other tithes, both predial and personal, after the custom of the country are long approved.\n\nFor custom or custom in law posits, that is man's law is expositor and interpreter of the law. Consuetudo approbata est optima legum interpres. Extra li.i.ti. quarto, delectus. Et consuetudo est altera lex. But there should be no custom contrary to God's law or the law of nature. Why did God command that men should pay more the tithe than any other part? Ten is a perfect number, as it contains all numbers. All numbers after ten are made of tens, and all numbers within ten are imperfect in regard to ten. Therefore, God commanded that men should give Him the tenth part and keep nine parts for themselves, signifying that all our perfection comes from God and is due to Him, and all our imperfection comes from ourselves. We withhold nine parts for ourselves and give to God the tenth part, recognizing that He is our Lord and Lord of all, and all that we have comes from Him as all our numbers are contained in ten and come from ten. \"Dis. Is simony only a sign of theft? Pauper. It is the theft and sacrilege in that a man treats and occupies unrightfully what is not his. Of such things speaks Christ in the Gospel. Qui quis intrat in oleum in domum, sed ascendit et furtive taking is a mickey / but also he that will take furtively is a mickey and a thief. But here you shall understand that some things are forbidden for they are simonic, as engaging and selling of the sacraments of holy church; in which alone without deed makes a man guilty in simony. Some things are simonic only because they are forbidden by holy church. As if a clerk resigns his church in convention, it shall be given to his new or to some of his kin, such a one without deed makes not a man simonic or guilty in simony before God, but if it is done only for the profit of the person and not for the profit of holy church, he is guilty before God. And if he resigns it freely in convention and in will.\" that it shall be given to him who is able to profit more to a man's soul than he is himself, in that respect he does no simony. Diues. From Simon Magus, a great witch. For he attempted to give St. Peter a great sum of money to have grace of the Holy Ghost to heal sicknesses and do wonders, and to make the Holy Ghost appear in men and women as St. Peter did. But St. Peter forsook his money and said to him, \"Thy money be still with thee and perish in damnation, for thou thinkest to get the gift of God with it.\" Acts iiij. And therefore all that sell anything spiritual or anything connected to the spiritual thing are properly called simoniacs. And those who sell it are called Gezites. Gezite in Latin for Gezi, the servant of Helizeus the prophet, took money from the great lord Naaman for that God had made him whole of his leprosy by the prophet Helizeus, his master. And so he sold it. falsely the gift of God was in him as much against the will of God and of the prophet Helysee. And therefore he was leper and all his kin after him. Four Regus, five Nathelases were commonly called simonians. For Simon Magus did that was in him to buy the grace of the Holy Ghost, and was in purpose and will to sell it forth to others for money and for gifts.\n\nDiues. In how many manners is simony done?\nPauper. In three manners as spiritual things are bought and sold by three kinds of gifts. For sometimes it is bought by a gift of honor, sometimes by a gift of service, sometimes by a gift of tongue. The gift of the hand is called money and other riches, the gift of service is called their service. They do not give in due manner or rightfully to have a spiritual thing, the gift of tongue is flattering favor and prayer that men make themselves or by others to have spiritual things. Also in receiving of holy orders is simony done sometimes only on his side that makes it. Orders. When a friend of him who is to be ordered gives it to the bishop, either with or without his knowledge. Sometimes it is done on his side alone, as when he gives gifts to any of the bishop's officers to speak for him and have him ordered. And of which gift the bishop is ignorant. Sometimes it is done on both parts, as when one gives and the other takes. Sometimes it is done and yet neither part knows of the gifts. And in these ways may also be done simony in the giving of benefits of the holy church. If any man gives any gift for me or prays for me that I may be ordered or receive a benefit, if I say against it and do not assent to it, neither his gift nor his request hinders me from my orders or my benefit, but if I assent to it before or after paying the money. I fall into a simony and yet, if my enemy gives or offers a gift for my promotion in will, and it is not my consent, his deed does not bind me. Extra lib. iiij. On symony, as your letters state. If any friend gives me a gift unwittingly for my promotion, and after that I know of it or am called by the bishop to my promotion, and I know it well that I should not be called but for the gift, I should not receive that promotion. Hec suus. conf. li. i. ti. i.\nMay nothing be given lightly for spiritual things.\n\u00b6Pauper. Yes / for both\nA gift of hand or tongue and of service / may be given for spiritual things.\nA gift of hand may be given for spiritual things in five cases, as Raymund says. First, if it is given freely for the sake of the sacrament and of spiritual things without any coercion or asking of the taker, but for the giving of any thing by way of coercion or selling, or of charging. It is not lawful. And if it is doubtful whether the gift is given by convention or by evil intention, men must take heed of the giver and the taker. Whether the rich give to the poor or the poor to the rich, or rich to rich. Also concerning the quantity of the theft, whether it is of great price or of little price. And concerning the time of giving, whether in time of need or in other time. And so by these circumstances judge in what manner it was given.\n\nThe second case is, when men give freely to any man of the church anything for spiritual deeds, as for certain saying and singing to which he is not bound.\n\nThe third case is when it is given to clerks for spiritual deeds to those to whom they are bound by office. For there is no man bound to travel for nothing nor the curate to serve the church for nothing nor the preacher to travel for nothing. And therefore St. Paul says that those who serve the altar shall live by the altar. And so God has ordained that those who preach the gospel shall live. by the gospel. Prima corum IX. A man is more freely heard the more he preaches, and though he asks not of the people, as St. Austin says, \"Producing cattle to animals.\" The fourth case is to have life without end and forgiveness of sin. Therefore Daniel said to King Nebuchadnezzar, \"Pcca tua elemosinis redime.\" Daniel IV. By your alms redeem your sins, not that we may buy heaven or forgiveness of sin, but by doing alms we may deserve to have forgiveness of sin and heaven's bliss, and being is taken for deserving. The fifth case is when a man is wronged in spirit that he suffers, when he is certain his cause is righteous. Extra de simonia, Case Dilecto.\n\nWhat pain is ordained against simony? If a clerk is a simoniac in taking of his order, he is suspended from his order both against himself and against others, so that he may not do excusable actions of his order. And whether his suspension. Symonye, if he is preying or open, is suspended. And if he is convicted before his judge, he shall be deposed and unable to receive any worship, and lose the money paid therefore. And he who orders him, or gives him benefit by symonye, or he who receives any benefit from symonye or is meant to, though their sin be great, are suspended, as it pertains to themselves. And if it is open, they are suspended both from themselves and others. And he who takes his benefit with symonye must resign and make restitution of all the profit he has taken therefrom, and for the profit that might have been taken therefrom for his time, saving his expenses. For it is a general rule in the law that he who occupies anything without rightful title is bound to restore all the harm and profit that came therefrom or might have come therefrom for that time, saving his expenses. And both cleric and layman, it is anathema to symonye. If a lewd man should be publicly cursed in a holy church, the following cases present themselves. Firstly, regarding gifts. If an officer of a bishop asks for a gift in making orders, blessing bishops, or blessing abbots, if they should give such gifts for the custom they allege, it is simony. Secondly, regarding the poor. If he gives it principally for such custom and for their asking it is simony, but if he gives it freely, not for their asking nor for custom nor by constraint, it is no simony. But most surely it is sinful for him to give anything except for such reasons, for it is like simony. And Saint Paul commands that men should abstain from every wicked likeness. Also, those who give or take anything by way of custom or by constraint for blessings of weddings, sepulchers, for directors, for cream or oil, or for any sacrament in which grace is given, do simony. If any curate or parish priest, for gifts, for prayer, for love, for fear, or for favor, does anything contrary to the law of God, he commits simony. A friend who hides an open sin of his, persisting in sin or refusing to acknowledge it to another who will amend him, or to one who hates or loves him, or gives or prays for any man or woman, denies them the sacraments of the holy church. This is simony.\n\nIf a priest is bound by office to say a mass or dirige, and he asks for money therefore, he commits simony. But if he is not bound by office to do so and has no need for living, he may take money for his labor and let his labor be hired by days and years, as annulers do. But if he has sufficient living and is not bound to say that mass or dirige, then he shall say it freely, or else not say it. For otherwise, it seems that he does it primarily for the sake of courtesy.\n\nIf a priest has said a mass, if he says another mass that day for money or for the sake of thanks from the world, he commits simony. De con. (Concerning the vices of prelates and others, etc., in the last place.) disorders. If clerks rely on or secure their kinsmen to act as counters and say assent, agree. I will agree to the acting of your new one, and you shall agree to mine. Or else one says that as long as I live no grace of any act of appointment shall pass while I may let it be. But I have this grace for him: I pray for it, do this symony. Pauper. It is a symony. For the law says, \"About this deed, all conversation should cease. i.e., quickly, quickly, quickly in spiritual things every conversation should be away. If the curate will not bury the dead body or suffer it to be buried, but in a countersign that he shall have his bed or his best clothes or some other thing he asks for symony, and therefore he should freely bury the dead and bless those who are needy, and so abstain from every kind of symony, and afterward compel them to pay and keep good customs if they might. A priest should baptize for poverty, not money. If a priest refuses to baptize unless paid, he commits simony. Instead, the uneducated person or woman should baptize the child, not pay money. If the person is of age and there is no one else to baptize, even if they are in poverty and the church is annexed to their property, they still commit simony. According to Peter of Tarantaise, Distinctum, xxv, chopping up churches without the bishop's authority is simony. He also states that the right of patronage cannot be sold, but it passes with the land it belongs to. If preachers, penitentiaries, or other people ask the parish priest or curate to obtain something for them in the parish, and the priest or curate receives a certain part of it, it is simony, as the priest and the person both engage in the transaction. If someone commits sacrilege and theft, defrauding men of their good and not putting it in the alms they give, both the priest and the pardoner are to be held accountable for restitution.\n\nIf a man or woman give money to be received into a religious house, and in the same religious house it is agreed that they shall give a certain money, it is simony, even if it is common custom to do so. Nevertheless, if he is received freely according to the law, he does no simony. Extra, e.g., \"in such and such a way.\" Coming. We have heard, e.g., from Jacob. Nevertheless, if the house is poor and overcharged with people, clad thus, they may afterwards pray to the friends of that person for some alms in relieving the house and that charge.\n\nIf a man or woman give money to rich or poor priests, for tithes, annuities, yearly, or for saying mass of the Holy Ghost or other masses, or give money to clerks for saying psalters or dirges, or to poor men in agreement, it is simony. certain prayers/with ententyon so to bypass them. Scom glossam Willi.et ut habet in su_. con.li.i.ti.i.q_. And yet as he says there, it is lawful to give and take money and other temporal things for such spiritual things and for prayer by way of devotion and of free gift, so to excite devotion and love of persons the more to pray for them. And in this manner, men may give certain money to colleges to keep their yearly day, not by way of contract or of selling, but so to style them freely to grant them their asking by way of more charity and more devotion/for such spiritual things may not be sold. And therefore, men should give their goods freely to men of holy church by way of alms, and they should take it freely by way of alms. The giver with his gift of charity may ask certain prayers of them whom he gives to, and if they grant him, they are bound to keep their grant. Therefore says St. Austen that the apostles took freely their living. And they should preach freely to them. And it is great sin for the priest to sell his prayer, as the preacher sells his preaching. Christ commanded in the gospel that men should make friends of the riches of this world, that they might receive them in eternal tabernacles, that is, that they might pray for them so that they might be received into bliss. And all men of the holy church must take their living thus if they will be counted out of simony. For they may not sell their office or their prayer, but by free gifts they should take sufficient livelihood. Extras: prelates' vices. \u00b6Dues. Contra. It is ordered by synodal constitution how much money a parish priest and what an annul should take. \u00b6Pauper. That is not for his office, but it is done to let the false covetousness of men of the holy church put in certain how much is sufficient for their living, that they should ask no more, nor men give them more. But if it is not sufficient. They may take more by leue of their prelates. And taxing is not ordered by the giver of the money but by the prelates of the holy church, both against simony and against false covetousness of their clerks.\n\nDues. It seems by your words that those who sing the golden trental go nearly into simony. For they make wonderful convenants in their singing. Pauper Leue, friend, you shall understand that convenants making often leads to simony, which should otherwise make no simony. For if the giver asks what it is worth to sing many masses, and the priest answers twenty shillings or ten shillings or a noble, or if the giver says, \"sir, what will you take to sing it?\" and the priest answers, \"no less than twenty shillings, or ten shillings,\" and they bargain and haggle about the singing of the mass, it may not be sold nor bought, as men do in buying and selling of a horse, then they both fall into cursed simony. Also if the giver says to the priest in his haggling, \"you shall.\" synge for certayne soules and for no\nmo / & he behoteth hym so / than ben\nthey both accursed for that foule sy\u2223monye.\nAnd also for it is ayenst cha\u2223ryte\n/ for the preest is bou\u0304den to synge\nfor all crysten. And for the moo he\nprayeth in specyall by waye of chary\u00a6te\n/ the more he pleaseth god / & the mo\u00a6re\nben the soules holpen for whiche\nhe taketh his sellarye. And in that he\nbyndeth hym to saye specyall masses\nin certayne tyme. He muste in case le\u00a6ue\nthe masse of the daye y\u2022 he is bou\u0304\u2223den\nto yf he be a curate & so doth sy\u2223monye\n/ as Raymu\u0304de sayth & other\nclerkes. Also he dooth in that ayenst\nthe ordenau\u0304ce of holy chirche. Extra\nli.iij.de celebra.miss.ca.ij. Where it is\nboden that ther sholde noo man leue\nmasse of the daye for other specyall\nmasses. As of the trynyte / our lady / or\nother / not for it is euyll to here or to\nsaye suche specyall masses / but for it\nis euyll to leue masses of the daye for\nsuche specyall masses / as the glose\nsayth. Neuerthelesse yf a man wyll Here are special masses in reverence of the Trinity or of our Lady. It is well done that he leaves not mass of the day for such masses. Diues, that is, the curates who are bound to say mass of the day to the parish, or in case mass of Requiem may not well sing such golden trentals. Pauper. That is, no priest who has sufficient living by other salary. And therefore it is forbidden the synodals of England that any person or servant shall make a contract with his parish priest, besides his salary, to take annual or trentals, or any such other that they call vanages. But they shall give to their parish priest sufficient salary whereby they may live without such false covetousness. In the constitution of Lambeth, the second chapter, it is commanded that no priest shall bind himself to such special masses, by which they might be hindered from serving the church lawfully on the day. as they were bound. Duis. Since the mass of the day is as good as such special masses, and it is as good or better for him to hear and say the mass of the day instead of such special masses, I think that by such manner of singing golden trenches souls are much deceived.\nPauper. That is so poor a priest falls ill for three days so that he might not sing, all though he had sung all the other masses; that tridentale might not be done that year by their openness. And so, in case he should happen to be singing one tridentale for 10 or 20 years, he might every year sing his annual. Also, if our lady's day in Lent falls on Good Friday, he may not sing the three masses. Also, some priests believe they must fast on bread and water and wear the hairshirt every day when they shall sing any of those masses for the souls. And so, they must fast on bread and water and wear the hairshirt on Christmas Day, Easter Day, and near all the high feasts of the year. They also say that they must A special Orison, not of the Masses, unapproved by the holy church, is often used by some priests. They claim that masses are little or of no profit for the souls. And thus, through fraud and hypocrisy, many false priests bind them to more for ten shillings than a good priest would for a mark. They claim that St. Gregory ordered that kind of singing to free his mother from purgatory. Therefore, they call it St. Gregory's Trental. [They lie about St. Gregory.] For his mother was a fully holy woman, as we find in his life, and we find no evidence that St. Gregory ever sang in that manner for any soul. But we find three dialogues. When St. Gregory knew, through revelation, that one of his monks was in great pain in purgatory, because he had been a proprietary up to the time of his death, St. Gregory asked one of his monks, whom he let sing well, to sing thirty masses a day for him. in the xx. day the deceased monk appeared to the same monk and thanked him, for unto this time he had said, I have been in hard pain, but now I am delivered. And St. Gregory also relates a dialogue of three. A soul appeared to a priest and asked him to remember it in his masses. And he sang for it for seven days, and so the soul was delivered. It is better to deliver a soul out of pain within seven days or thirty than to let it longer in pain the entire year when it might be helped within thirty days. And so every man and woman who is in bodily disease and in prison should be a good friend who lets his friend live in prison all a year when he might have him out within seven days or within thirty. Dives. And so it may be that the devil found up the golden treasure trove, keeping souls in their pain there as they should be delivered sooner. Therefore St. Gregory relates four dialogues. It is best for the souls to sing daily if the priest is disposed to do so. He explains that missing a day of singing is a great distress for the souls, as they desire greatly to be delivered from their pain. However, the people, through the persuasion of covetous clerks, prefer to give 20 shillings to keep the souls in pain for a year rather than give 20 shillings or 10 to help them out within a month or much less time. It is better to give 20 shillings to help them hasten their release with the worship of God and the church, than to give 20 shillings late to help them, which is an offense to God and a prejudice to the church. It is better to have 400 masses sung daily for 20 shillings, than to have 300 masses sung in the long year for 20 shillings. For why, you may sing a quarter of an annual mass for 20 shillings and the souls have a share not only of the 300. masses, but only as many as are in twenty shellings. For though you give a thousand poud for a mass, the priest may not appropriate it to any soul, but only pray for him after he is bound. And he must put his prayer in the will of God and in His pleasure, for if the soul that he prays for is damned, a poor man that no priest thinks of in particular, who died in more charity than he for whom the priest prays in particular, will rather be helped by the priest's mass than he. Furthermore, friend, understand that prayer is a great gracious gift from God. For as the clerks say, holy prayer is a stirring up of man's and woman's heart to God. Oratio est ascensus mentis in deum. And no man may have this without a special gift from God. For Christ says in the Gospel that no man comes to Him but the Father in heaven draws him by inward spiritual motion. It is inward devotion. And without this, no man comes to Him. this Inward devotion the prayer of the mouth is not worth anything. And therefore it is good some time to give alms to a good priest who has need of alms to move him to pray for you, that you may have the grace of God & sweetness in him by the priest's prayer & your alms. Nevertheless, you shall not give him alms to constrain him to certain prayer after your desire, so let him be free from your devotion.\n\nYou shall not give him alms with intention to let him pray for whom it pleases him, after it is his devotion and after God gives him grace. For always the priest must be more free to pray than you may be to give or let him pray for whom it pleases him. For although the priest is bound by the law of his taking, yet no law can bind him from his prayer but that he shall always be free to pray for whom it pleases him, and as his devotion is for all Christians and for the dead.\n\nYour speech seems full reasonable, but I pray. The secular clerks sell only what freely given to them may let them office to hire without simony, in some cases. Poor clergymen were charged greatly for the vice of simony. It must be charged, for it is a sin that God forbids it as sacrilege and theft near simony. For the goods of the holy church, so well endowed, are given to help the poor and to keep hospitality, not to sell them again to rich men to maintain them in unlust and bodily ease, but that the clerks who serve the church shall live by them. And to spend the remainder in hospitality and alms to the poor people. And so the goods of those colleges are not here but as dispensations, for they are the poor men to whom and for whom they were given. By such living, the colleges are brought to poverty, and the poor and the sick who should be helped by them are defrauded and robbed of their right. Persons are made rich and the common people oppressed, and charity is impoverished. is exyled out of the congregacy\u2223on.\nFor whan the moneye is payed / the\nrelygyouse that solde the lyue\u2223rau\u0304\u2022 they soo mynystre\nthe goodes of the poore folke & selle\ntheym awaye / by whiche goodes the\npoore folke sholde be holpen / and soo\nboth the byer & the seller do sacrylege\nFor these causes & many moo sellyn\u2223ge\n& byenge of suche lyuerau\u0304ces ben\nvtterly forboden by the lawes of ho\u2223ly\nchirche in constitucioni{bus} octo bon\u0304\nca. volentes.\nDIues. Is vsurye and gonell\nony spyce of theeft. \u00b6{pro}au{pro}\nIn case it is ful grete theeft\n\u00b6Diues. What is proprely vsurye.\n\u00b6Pauper. Vsurye is a wynnynge\naxed by couenau\u0304t of lenynge & for le\u00a6nynge\n/ as Raymu\u0304de sayth li.ij.\u2022 is tolde / or metall\nor other thynge y\u2022 is weyed / or in corn\noyle / wyne that is mesured. \u00b6Diues.\nHow many spyces ben ther of vsurye\n\u00b6Pauper. Raymu\u0304de sayth yt ther\nben two spyces of vsurye / one is spy\u2223rytuell\n& ryghtfull of whiche Cryste\nspeketh in the gospell. Luce.xix. Qua\u00a6re\nno\u0304 dedisti pecunia\u0304 mea\u0304 ad mensa\u0304\n&\u2022 not my moneye to y\u2022 Borde/ I say, my grace and my gifts are for the profit of others through open communication.\n\nSpiritual usury is called the multiplication of God's gifts and graces given to man or woman, not to hide them but to bring them forth to benefit others. And so, with the grace and gift that God has given man for a little trouble to win a hundredfold reward in heaven. Another form of usury is bodily usury and unrighteous, which comes from false covetousness through coercion. For if winning comes freely to the lender for his lending, without coercion, so that his intention was not corrupted in his lending but that he lent primarily for charity and not primarily for worldly winning, it is no usury, though he hopes to have and does have an advantage by his lending. But if he lent primarily in hope of worldly winning, whether with or without coercion of winning for his false covetous intention, he usuries and is a usurer. Therefore, Christ says in the Gospel: \"Nothing you give to him who asks of you, and your gift should be without expectation of return. Do it primarily for God, not for man. But hope primarily to receive your reward from God. And then, whether the borrower pays or not, God will reward you. [Dues.] The lender may ask for nothing from the borrower for his loan [Pauper.] No money or thing that can be measured by money, neither food nor drink nor clothing, nor any gift of hand or tongue or service, but other things that cannot be measured by money, he may ask for, as love and charity, good will and good friendship for his loan. [Dues.] Why is usury held in such great contempt? [Pauper.] Because the usurer sells the thing that he lends and the use of the thing. Therefore usury comes from the selling of the thing lent and the usurer sells the thing lent in it that he takes more over for the use of the thing. Therefore, thou shalt not. Understand that many things there are which cannot be used without waste and destruction of the thing, such as food and drink and such other things, and in such use the thing itself cannot be departed from. But he who grants the thing grants the use of the thing, and they may not be sold separately. And in such things, if the seller takes for the use he sells that thing twice, and sells that which is nothing. For the use of that thing is full waste thereof, and for such selling of the use it is called usury. For the usurer sells the thing in itself and the use over it. Some things there are in which the use is not full destruction of the thing, as the use of a house is the dwelling or occupation thereof, and in such the lordship of the thing may be granted without the use and the use without the lordship. And so a man may take his house which he lets to hire again from him and overtake for the use of the house. But as the philosopher says in Politicorum, the use of money is changing of one. for another to help and ease the common changing, which is destructive of money and wasteful in manner. He who changes it for other things spends it away. Therefore, it is unfitting to take anything for the use that ought to be common to all, as it is ordained to help and ease all. And therefore, the lender should take back the even value, and if he takes more over for the use, he ensures and is bound to restore.\n\nDues. Contra. God gave leave to the Jews to take usury of other nations. Pauper. They were to flee the more evil, for otherwise they would have taken usury of their brethren out of covetousness. And God forbade them and granted to them to take usury of other nations around them and among them, both to spare their own nation and also to get back in part what was longed to them by the grace of God. For all the land thereabout envied the Jews with the heathen people, and wrongfully the heathen people withheld much land from them. If lords of miles lend money to bakers or to other people in consequence that they shall not grind but at their mills they do usury and so let them have it may not grind freely where they will. And if they are harmed thereby, the lenders are bound to make restitution. But if they are not harmed thereby, they are not bound to make restitution except for that they let them have some freedom. The same is of chapmen that sell to merchants to let the buyer from other chapmen or because of her lending sell to them more dear. Such sellers are bound to restitution in that the buyer is harmed and injured. If the lender or any other man will not give to his debtor longer time of payment when he may not keep his day as signed but he has some gift, though he asks no gift openly, he usures. And if a chapman sells the more dear for the lending of his price than he should sell if he paid at once, he usures and he is bound to restitution.\n\nExtra li.e.ti. consulted. If the A borrower, upon failure to pay his day, may pay that money with a surety to the lender and discharge his debt for whom he is borrowing, paying him again that money with the surety. For it is no security to the borrower, for he gains nothing thereby, but rather escapes mischance that would otherwise have befallen him. If a man is compelled to borrow money with a surety for the falsehood of his debt that will not pay him at his term, that false debtor is bound to make restitution, not only of his debt but also of the surety that he was compelled to pay for his falsehood, or else deliver him out of danger if it is still to pay. Exemplification: \"It came about. And he was appointed.\"\n\nIf a man or woman lends ten shillings at Easter or at any other time to receive as many bushels of wheat at Michaelmas, and the wheat is worth more for that time than the money, and it is in doubt whether the wheat will be worth more or less at the time of payment, it is no security. But if the wheat is worth more at the time of payment than it was at the time of the loan, the borrower may keep the excess. However, if the wheat is worth less at the time of payment than it was at the time of the loan, the borrower must make up the difference. Exemplification: \"It came about. And he was appointed.\"\n\nA borrower, upon failure to pay his day, may pay that money with a surety to the lender and discharge his debt for whom he is borrowing, paying him again that money with the surety. For it is no security for the borrower, for he gains nothing thereby, but rather escapes mischance that would otherwise have befallen him. If a man is compelled to borrow money with a surety due to the falsehood of his debt that will not pay him at his term, that false debtor is bound to make restitution, not only of his debt but also of the surety that he was compelled to pay for his falsehood, or else deliver him out of danger if it is still to pay. Exemplification: \"It came about. He was appointed.\" it were semely that it sholde be more\nworthe in tyme of payment & he lent\nthe moneye in hope of y\u2022 lucre he dyd\nvsure. Extra e. ti. nauiganti.et in su\u0304\u00a6ma\nconf.li.ij.ti.vij. Yf the seller selle\na thynge for the more pryce by cause\nthat he abydeth of his paye he dooth\nvsure. And yf the byer bye a thynge\nfor lesse than it is worth for that he\npayeth byfore or the thynge bought\nmay be taken to hym / he doth vsure.\nibidem in su\u0304ma conf. Yf a man lene\nsyluer or wyne to haue ayen the same\nquantyte in certayn tyme only in ho\u2223pe\nyt the same quantyte shall be more\nworth in tyme of payme\u0304t he doth vsu\u00a6re\n/ & yf the dettour wyl paye hym his\ndet byfore that tyme to flee his owne\nharme / & he wyll not take it of hym\nto the tyme assygned of the payment\nso to wynne by his lenynge he dooth\nvsurye. Yf a man lene moneye to res\u00a6ceyue\na certayn tyme corn wyne or o\u2223ther\nthynge \npayment & no more. Yf a man lene\nmoneye to resceyue other maner mo\u2223neye\ntherfor in certayn tyme to wyn\u2223ne\ntherby & soo charge his dettour he If a man sells a thing for a certain price as the market has in time of selling, if it is worth more before selling in a contrary market, he does usury. If the buyer buys a horse or other beasts for less price than they are worth in time of receiving them after in certain time of fair, it is sure, but he surely thinks that it should be only so much worth or less worth, but if he thinks that they should be worth that time more, it is usury. If a man lets his horse, his ox or cow to hire in a contrary market, if the hirer hires it to make him be the busier, he does no sin, if his purpose is not to take though the best perishes without his default. But if he does it for guile or covetousness, he does usury. And therefore it is good to flee such contracts. For all though his intention be good, yet the manner of the contract seems wicked and slanderous to people that know. If he who hires a thing may lawfully take to himself the peril and the mischief of that which he hires, if he will. If a man takes his beast to a poor man to hire or to keep in custody, it shall die to the poor man and live for him, for he will have as good therefor. Such usurers are the devils, for they shepherd or their beasts never die. If men in times of plenty buy in corn or other necessary things, primarily to sell them forth more dearly in times of dearth and need, it is sin. But if it is done primarily for common profit and for the salvation of the country, it is commendable. For Joseph, governor of Egypt, did so to save the people in times of famine. Gen. xliv. Also, a man may do so for his own profit to avoid mischief coming by way of providence, and though he sells forth in times of need to help others as the market goes, he does no sin in it, but if he withholds it and wills. not selle forth in tyme of nede thyng\ny\u2022 he hath passyng his lyuyng / but ke\u2223peth\nstylle in hope of more derth / he\nsynneth greuously. And therfore Sa\u2223lomon\nsayth. Qui abscondit frumen\u00a6tu\nmaledicet in populis. Bn\u0304dictio dni\u0304\nsu{per} caput vendenciu\u0304. Prouerbio{rum} .xi.\nHe that hydeth whete in tyme of hon\u00a6gre\nshall be accursed amonges the\npeople. And y\u2022 blessynge of god vpon\nthe hede of them that selle forth. Al\u2223so\nit may be done by comon ryght of\nmarchaundyse they to wynne therby\nther true lyuynge / soo that they cause\nno derthe by ther byenge. And name\u2223ly\nthey may bye so lefully y\u2022 haue not\nwherby to lyue but suche marchau\u0304dy\u00a6se.\nBut yf they do it only of auaryce\n& to compelle men to bye men at ther\nlykynge & as dere as they wyll / than\nthey synne greuously / and namely co\u00a6uetou\ns;e\nclerkes that haue ynough els\nwherby to lyue. For to clerkes it is not\ngraunted suche marchaundyse. Yf a\nclerke bye a beest or an other thynge / and\nby his husbondrye or by craft le\u00a6full\nto hym it be amended or put in For a better price than before, he may sell it legally for more than he bought it for. Such dealing is properly called craft and not merchandising. 24. q_3. ij. canon law. et de con.di.v. nunquod. If a man learns old corn to have therefore new corn at harvest, and will not take old corn for old corn, as good for as good when the borrower may pay it, he usuries, as Raymunde says in Et suum confes. But if it is done principally to save his own good that would perish, or principally for the help of his neighbor, he does no usury. By God's law, all usury is damned. By the emperor's law and man's law, it is sometimes suffered not for that it is good or necessary but to flee from more evil. For often men would perish but they might borrow upon usury. Otherwise, the covetous rich men would not lend to the needy, and so the law of man rightfully suffers it for a good end. But the covetous man does it unrightfully and for a wicked end. And therefore the Church condemns usury on the lender, not on those who borrow for need or a good cause on usury, when he cannot borrow otherwise. But if they borrow for a wicked cause, such as for playing at dice or to spend it on gluttony, lechery, pride, or other wicked uses, they sin greatly. And though it is lawful for a Christian man to take a heathen man who swears by his false god, yet it is not lawful for the Christian man to ask of him an oath or to lead him thereto. For why should an oath and swearing be a divine worship that belongs only to the true God? Also, notaries who make instruments on usury contracts are forsworn. For when they become notaries, they make an oath that they shall never make instruments on usury contracts. Therefore, if they make any such instruments, they are forsworn. may neuer after bere wytnesse in ony\ncause / ne make Instrumentes in ony\ncause. For they ben made therby of\nwycked name / and vnable to euery of\nfyce worshypfull in the lawe & to e\u2223uery\ndygnyte. And y\nDIues. What payne is ordey\u2223ned\nin the lawe for vsurers.\n\u00b6Pauper. All vsurers by\nthe lawe ben bounden to restytucyon\nAnd yf they ben open vsurers / they\nben accursed by the lawe in thre thyn\u00a6ges\nFor they sholde not be houseled / ne\nholy chirche shall not take ther of\nferynge ne resceyue them to crysten\nburyenge but they amende them by\u2223fore\ntheyr deth. And what preest elles\ntaketh her offryng & buryed them / he\nshall make restytuco\u0304n of y\u2022 he taketh\nto the bysshoppe in helpe of the poore\nfolke. And he is worthy to be suspen\u2223ded\nof his offyce & of his masse. Ex\u2223tra\ne.ti. quia in omni{bus}. Yf the vsurer\nmay not make restytucyon he muste\naxe forgyuenesse of theym that he is\ndettour to yf he wyll be saued. And\nnot only the vsurer / but also his heyre\nis bounden to restytucyon / & he may be compelled by the law to restore. And if other men are bound to him for usury, he may not request restoration until he has made restoration to them. Extra e.ti.quia in vain. A usurer. Whereby should men know an open usurer. Aper. If he keeps open station or open shop to lend or to change for usury. Or if he knows it before a judge in court or is convicted by witnesses or if he bears the name of a usurer with deeds openly done according to that name. It a clerk is a usurer or an heir to a usurer, but he will make restoration, he shall be suspended and, but he will amend himself, he shall be deposed. And if he is so incorrigible, his bishop may not amend him, he shall be chastised by secular hand. Extra.li.ij.ti.de iudicis. Cacun non ab homine. The clerk shall make restoration of his own good if he has it and not of goods of the holy church, but if he has spent anything of such usury to profit. If a prelate refuses offering of the usurer, some clerks say that he shall take it again to the usurer in refutation of his sin. Some say that he shall take it to the bishop, who will take it again to the usurer. And if that usurer cannot be found, the bishop shall give it to the poor people. If the borrower swears that he will pay the usurer and not ask for it again, he must never betray the church of that usury, he is not bound to that other. For it is against the salvation of his very Christian soul and against the commandment of God. If the usurer buys a horse or land without money of his usury and gives it to another, he who receives that gift is bound to make restitution if he knew it was so bought and given. Servants and laborers who serve usurers in honest things may lawfully take their hire from them. But if they serve them in things not necessary or useful, they may not take their hire. If a servant borrows money on usury without his master's bidding, even if he borrows it for his master's needs or if anyone borrows money on usury for another's needs without his bidding, he who borrows is bound to restitution if the usurer would lend without usury. He who advises him to lend only on usury is bound to restoration, for he prevents the profit of his neighbor. If a Jew lends to a Christian on usury, he sins, and he may be compelled by prelates and lords to make restitution. It is not lawful for any Christian man or woman to take usury from any man, Christian or heathen. No lord, no college, no man should suffer usurers to dwell in their lordship, nor let them hire to dwell there. But within three months of knowing of their usury, they should be put out, and they should never receive such usurers again. And if bishop or archbishop does the contrary. They have been suspended. And those of lesser degree are cursed if they do the contrary. And colleges and committees fall into interdict. And if they remain silent in their malice for one month, all their lands are interdicted. And lewd people who suffer such usurers to dwell in their lordships or in their houses should be compelled by the censure of the holy church to put them out, as Gregory decrees. Decimus II. and the Council of Lugdunum on usury, the usurers. This in summary confirms the Codex. Also, if a man sells a thing for much less than it is worth in a contract to have it again, what time that he will pay the price that it is worth, it is usury. For the buyer gets back all that he paid and as much more / as if a man sells a thing for 10 shillings that is worth 20 shillings, he shall have it again for so the buyer wins by usury 10 shillings over that he paid first. But such reasons and many others that are not written here, the false usurers are cursed. Of God forbid and rob the poor people\nagainst God's commandment, he says:\nIf thou lend to my poor people, thou shalt not therefore\ndeny him help or trouble him more\ntherefore, nor press him with usury. Exodus 22:25.\nIf thy brother says he is poor or weak, take no usury of him, take no more than thou hast given. Deuteronomy 23:19.\nThou shalt not lend thy money to usury, nor ask of him above his abundance. Take no more than thou hast lent. Thus says God Leviticus 25:37.\nThou shalt not lend money to thy brother at usury, and thou shalt not exact usury from him. That the Lord thy God may bless thee in all that thou puttest thy hand to. Deuteronomy 23:19.\nFor he that lendeth to his brother without usury, he shall prosper; and he that lendeth with usury, shall prosper the less. And in what land usury is used openly, there shall that people fare badly. Therefore David says, that wickedness has besieged this city and the commune by day and by night above the walls, and travails. Unrighteousness and falsehood fail not from the city, and he saw a book flying in the air, which was an angel saying to him, \"It is the curse of God going to the houses of thieves and to men's houses, by the name of God.\" Zachariah 5. And therefore Solomon says, \"He who gathers treasures with a lying tongue is vain and wicked-hearted, and he shall stumble into the snares of death.\" Proverbs 21. Wicked men and robbers shall draw them down to hell, for they would do no righteous deed. Proverbs xxi. \"What is right,\" says Wisdom, \"is led into darkness, and darkness is led into light. Bitterness is turned into sweetness, and sweetness into bitterness.\" Isaiah 5. For these false men of the law and covetous people are a man's cause, however good he may be; they will say that it is a wicked cause. And however clear it may be in right, they will say it is dark, and they cannot help in it. And however dark it may be, yet... no man can see right therein for money's sake. They shall say it is clear enough. And be it ever so sure or easy to pursue, and sweet in itself, they shall say it is a bitter cause and unsavory to deal with it. But they have money, and be it ever so perilous and bitter for money's sake, they shall say it is safe enough. He who robs his very Christian of any good he does against the law. First, the law of nature says this: That you hate to have done to you, do you not do it to another. Also, you do against the law, Non furtum facias. That you shall do no theft. Also, you do against the law of grace, for charity is the principal commandment of the law of grace, which commands you men should give to one another of their goods and not take from another. Thirty-six men were slain with enemies for the theft of Achan, that so grieved against God's commandment. And God said until his theft was punished, the people should never have sped in battle nor in any journey. Divus. It is then It is a wonder that our people fare poorly these days in war, for they go more to rob and plunder than to fight for any right. Pauper For this sin and many others, they fare very poorly. For they are so ensnared by sin that the light of grace by which they should be guided in their deeds is hidden from them, and so they wander among their enemies as blind beasts, sensing no harm until they fall therein. For as the wise man says, \"Obscure the wickedness of the wicked.\" Malice has made them blind. A great scholar tells us in Solinus de mirabilibus mundi that in the land of Sardinia there is a well, of which well, if a true man drinks his sight will be restored. But if a thief drinks there, though his sight be before never so clear, he will become blind. By this well I understand plenty of worldly goods and riches which God sends among men, which goods and riches come from the earth anew each year like water. The well and all true folk who drink of this well, that is to say, those who come truly to their good and riches of this world and spend them well for the worship of God and profit of their very Christian selves, have more light of grace to see what is to do and what may please God. But those who falsely come to goods of this world by theft, by guile and usury, and by false oaths, they become blind, for they lose the light of grace and are ensnared in their malice. Therefore Saint Ambrose super Luca says, \"In the types of riches there is no blame, but the blame and the fault is in them who cannot well use their riches.\" And riches say, \"He allows virtue to shrews and is a help of virtue to good people, who can and are willing to use them well.\" [Diues]. I fear me that nearly all our nation has so drunk of the well of Sardinia that they are spiritually blind. For if I consider what simony regulates in the clergy, what theft of usury reigns primarily among merchants. The text appears to be written in Middle English, and it seems to be a passage from a religious text warning against greed and falsehood. Here's the cleaned text:\n\n\"the rich therefore God says thus: A minimo usque ad maximum omnes sequunt avaritiam. A ppha usque ad sacerdote cuncti faciunt mendacium et ideo corruent. From the least to the most, all they follow avarice and falsehood. From the prophet to the priest, all they make lies and do deceit and falsehood, and therefore they shall fall. And by the prophet Isaiah, God undertakes the governors of the people, both temporally and spiritually, and says thus: Principes tuis infideles socii furum et cetera. Thy princes are unfaithful and companions of thieves.\" For they did not judge according to the right, but according to what men could pay. You see, for instance, a thief running with him and sharing his loot with the god Jupiter. It is full moch to fear that greed and falsehood will undo this land as you say, but God, in his mercy, does forgive. I thank you with all my heart, for you have well informed me about the seventh commandment. Now I pray you for charity, that you will inform me about the eighth commandment.\n\nThe eighth commandment is this: \"Thou shalt not bear false witness against thy neighbour.\" That is to say, thou shalt speak no false witness against thy neighbour. In words, as Saint Augustine and Saint Thomas Aquinas say in the fifth book of theology. God forbids all manner of lies and hiding of truth when it should be spoken. For, as the law says, \"He that is silent is deemed to consent.\" He that is still and will not say the truth when he should say it, he seems to consent to falseness. And so, by his silence, he bears false witness. falseness is contrary to truth and to one's neighbor, and sins grievously by using his tongue instead of testifying to the truth when he should. Therefore, Saint Augustine says that both he who conceals the truth and he who lies against the truth are guilty according to this commandment. For why? He who is silent does not profit his own Christian neighbor, and he who lies desires to harm him. In the book of Casualanus: For man and woman are bound by this commandment not to harm their neighbor with their tongue. And John Chrysostom says that not only he who lies against the truth is a traitor to the truth, but also he who does not freely speak the truth when he ought to, or who does not freely defend the truth which he ought to maintain and defend. And so all those who, by silence, compel them not to know the truth that they know and will not acknowledge it in due time, are liars and false witnesses. Nevertheless, friend, you shall understand that there are three kinds of silence. One is an anteas god / another an anteas ours, the third oursselves. The first is wicked when we cease from due prayer to God and thanking for his benefits. The second is wicked when we cease from due manner of teaching and undertaking our own. The third is wicked in two ways. First, if a man or woman, for fear or shame, or for pride, will not say what he should say to comfort himself and seek help for his soul; and speaks so much inwardly without comfort until he falls into despair and destroys himself with anger and inward sorrow. Therefore, says Saint Gregory in Moralia, many people who have wronged much suffer even more distress inwardly because they will not speak it outwardly. For why does he say this? If they spoke their disease outwardly with their tongue, sorrow and distress would pass out of their heart and conscience. Si illatas inquit molestias tranquiliter dicet. a consciousness of pain\nDues. How many ways are there of lying. A poor man, according to St. Austin, lists seven ways of lying which are comprised in three. Quia one lies through malice or perniciously or officiously; or jocosely. For every lie or it is such that it harms more than it is called maliciously or perniciously in Latin, that is, wicked in English. Or it is such that it does good and no harm and is called beneficially in Latin, that is, profitable in English. Or it is such that it does neither good nor harm and is called the faith of the holy church in Latin. The second is when the lie harms some and profits none, as lies of backbiting and false wit or sense. The third is when it profits one and harms another, as false witnesses in cases of debt or inheritance or such other. The fourth is when it is made without profit and without cause, save only for the liking to lie and to deceive and for the custom of lying. The lying is when the lesson is made, only for pleasing or flattering. All such manners of lying are forbidden by this commandment to all men as deadly sin. The lying of flattering may be done in three ways: in praying to a man in his presence that he has more than he is worthy to be praised, or praising him in a thing he has not, or praising and flattering him in his sin and shrewdness and folly. And this manner of flattering, if it is done wittingly, is deadly sin. The second manner of lying is called \"Officio suum\" and profitable: it is done in three ways. First, for the salvation of cattle that should otherwise be lost wickedly by thieves. Also, for the salvation of man or woman in danger sought by their enemies. Also, to save man or woman from sin, as when a single woman says she is a wife to keep herself clean from them that would defile her. Such lying that avails and is profitable, and lying that is bold, is venial. Synnes are only committed by common people, not by men of perfection. Specifically, lying boldly when in customary use. It does not befall men of the church and of religion to be liars or jesters, but it befalls them primarily to flee idle words. Christ says in the Gospel that men will give account for every idle word they speak. But such bold lies in men of perfection turn lightly to petty and wicked lies. For they do harm to them who hear them, as they are ensnared by their vanity and lies. Therefore, the master of sentences says openly that such lying is venial sin for those in an imperfect state, and deadly sin for those in a perfect state. And Saint Augustine says truth should not be corrupted for any temporal reason. And no man, neither woman, shall be led to endless health with hope of lies, for every lie and falsehood is against Christ, who is truth. And Saint Gregory the Great says, \"He who lies, perishes.\" The mouth lies, the soul deceives. And the prophet says, \"Lord, you shall lose all that speak lies.\" Therefore, men of perfection must, with all diligence, flee lies, for the salvation of any man's life they should not lie to help another's body at the harm of their own soul. And therefore God says, \"Do not bear false witness against your neighbor.\" Leviticus 19.\n\nLie not and let no man deceive his neighbor.\n\nWe read in holy writ, Exodus 1, that Pharaoh assigned to the women of Israel two midwives, Sephora and Phua, and commanded them to kill all the Hebrew male children and keep the women alive. But they, for the fear of God and for pity, did not do so but saved both male and female, and with a lie excused themselves. To the king and said that women of Israel could help themselves better than women of Egypt and had children or they came to them. And as holy writ says there, therefore God gave them houses and land. Paupers. Not because of the leprosy but because they feared God, and for the fear of God they saved the children. Therefore God gave them houses and land, not because of the leprosy, and so says holy writ. Nevertheless, some clerks say that for her leprosy God changed the endless reward they had in temporal reward of houses and land. Diues. Yet contrary to this, we find in the Gospel that after Christ was risen from death to life, he went with two of his disciples, Cleophas and another, in the likeness of a pilgrim, and spoke with them of his death and his passion, but they knew him not. And at evening when they came to the castle of Emmaus, he feigned to go farther. And yet, at their prayer, he went in with them. But feigning, as St. Augustine says, is a manner of lying; therefore not every manner of lying is sin. Pauper It seemed to their sight that Christ had feigned, not by false feigning inwardly as he showed outwardly; for he was far from their faith. And therefore he showed himself outwardly as a stranger and a pilgrim passing, for they knew him not and did not believe in him steadfastly. Also, by doing this, he showed that he should pass bodily out of this world and go above all heavens.\n\nDuke. We find Genesis 27. That Jacob, in deceit of his father, it was Blind, and in fraud of his brother Esau, said to Isaac his father to have his blessing. I am Esau, your firstborn, and that was false; yet God approved his deed. Therefore it seems every lying is sin.\n\nPauper\nJacob's deed was a figure and prophecy of what should befall you. And since the prophecy has been fulfilled in deed, therefore it was no lie. Though he was not his firstborn in birth, yet he was his firstborn in dignity by God's ordinance, that the people coming from Jacob should be sovereign to the people coming from Esau. And the great prophecy of Christ's birth was to be fulfilled in Jacob, not in Esau, contrary to their father Abraham and Isaac's expectation. Esau was the firstborn and principal son to Isaac according to Isaac's decree. Yet Jacob was their firstborn and principal son according to God's decree. Though Jacob was not Esau in physical form, he was Esau in dignity.\n\nDivus Contra. His father Isaac said he came deceitfully and took his blessing. Pauper Isaac said this as he thought, not as it was. For he did not know then the will of God in the doing, for it was no deceit or falsehood in Jacob. It was not Jacob's deed or speech, but the deed and speech of the Holy Ghost that worked in him and spoke through him. And therefore Christ said to his disciples, \"It is not you who speak, but the Holy Ghost of your Father in heaven speaks in you.\" And so it spoke in Jacob and Rebekah, his mother, who counseled him to obtain his father's blessing in this way.\n\nDivus. Saint Augustine says that \"Feigning and lying is not only in spoken words but also in false actions. Pauper Saint Austin says not that all feigned actions are lying and sin, but that all feigned speech in falsehood is lying and sin. For a man has more power to control his speech than his actions, as he can speak as he will, but he cannot always do as he will. And the philosopher says in Prius Perihermeneias that speech is a sign of thoughts in the heart. It is ordained that a man should show things to be or not to be as he feels and thinks in his heart. Therefore, Christ says in the Gospel, \"Let your speech be 'Yes, yes' or 'No, no.' Anything more comes from the evil one.\" (Matthew 5:37) Saint Austin also says in Libro Bydeth, 'Let him not bear false witness against his neighbor or his friend.'\" his own heart and soul. Another reason is this: deed is not ordained principally to witness thought of man's heart, but it is ordained to the profit of the doer and to his neighbor and to the worship of God. And therefore, feigning in deed is lawful and commendable in case it is profitable to the doer, to his even Christian, and to the worship of God. And therefore David, when he was among his enemies in peril of death, feigned madness to save his life for the worship of God and the profit of his nation and of his friends and of his enemies who should have fallen in manslaughter. Psalm 21. But speech is ordained primarily to be true witness of thought in the heart. And therefore, whoever says otherwise than it is in his heart and in his conscience, he sins by misusing his speech against the order of nature ordained by God. Therefore, feigning in deed is not always sin, as feigning in speech, tell me when it is sin and. When paupers feign in deed are done sometimes for a good end, as we read in the fourth book of Kings II. Regu\u00ad. x. That Jehu the king of Israel called to gather all the priests of the false god Baal into a certain day, as though he would have made a great solemnity and worship to Baal, and did clothe all the false priests in one certain garment. He gave them, that by the clothing men should know them from others. And when they were all gathered together in their temple to worship Baal, the king Jehu bade men of arms go and slay them all, and so they did. Also Joshua, leader of God's people, feigned flight to disperse God's enemies. Joshua VIII. Such feigning, if it be done without lying of the mouth, is lawful and prudent. Also there is feigning for good teaching. And so Christ feigned himself to go farther to govern his disciples to the hospital. Also there is feigning of signification, & so Jacob, as by human judgment feigned himself to be Esau. But in God's sight. It is only a sin to disbelieve a thing that is false.\nPauper There is deceit of the speaker and deceit of the thing that is spoken. Deceit of the speaker sometimes is persistent and wicked, and to believe lightly such deceit is deadly sin and damning. Some deceit of the speaker is profitable concerning worldly things and not harmful to the world, and some it is neither profitable nor harmful to the world, as lies made only for amusement, they harm no man in the world and profit none. To believe both kinds of deceit is venial sin.\nAlso, there is reproachable deceit of a thing that is spoken. And either that thing pertains to the necessity of our salvation, as articles of the faith, and to believe such deceit is deadly sin, or it pertains not to the necessity of our salvation and to believe such deceit lightly is venial sin or no sin, as Docking super Deuteronomy says. Nevertheless, no wise man should be hasty. To believe things of charge that should be either great prosperity or great adversity. For the wise man says, \"He who believes quickly is light of heart and unstable.\" Eccl.xix. And therefore he says, \"I do not believe every word that men tell me.\" Ibidem. The simple man says, \"I believe every word,\" but the wise man takes heed of his passions and goes not quickly to believe. Eccl.xxxiij. Since a man may sin bearing false witness to himself, whether he sins by praising himself falsely or by denying himself falsely. Both are folly and in the case of great sin. For Cato says, \"Do not praise nor blame yourself.\" Prayse not thyself nor lack thyself. And Solomon says, \"Let another man praise thee and not thine own mouth. Strangers and not thy lips.\" Proverbs.xxvii. And therefore, by common opinion of clerks, it is more sinful to believe quickly. A man praises himself falsely through arrogance, which is worse than lacking self-worth thoughtfully. Every man is more to be lacking than praising himself. The prophet says, \"Every man and woman is false and a liar.\" Solomon adds that no man knows whether he is worthy of love or hate from God, and therefore, in God's sight, he is worth no more than he appears. Aristotle states in Ethics that the self-deceiver is worse than the self-deceived. The actor is more blameworthy than the critic. Richard de Middleton also says in Sentences, Book III, Distinction 24, Question 4, \"The rich are called false witnesses.\" The poor, brought to bear witness and sworn to tell the truth, often lie or perjure themselves. \"the truth and thing that should be said / or change what should be said. Or a man says a thing certain that he is not sick of, though it be true that he says. And also he is a false witness who swears a truth with slight speech for deceit. Such people resemble Judas / and many people say that they despise the deed of Judas / yet they do the same thing that he did / or even worse. For why does he say all those who for money bear false witness sell Christ as the supreme truth for money. But such false witnesses are worse than Judas. For he sold Christ for thirty pieces of silver. But many false witnesses sell Christ for much less / and sometimes for nothing only to show malice or to take revenge. Judas made restitution of the money that he took to betray Christ and would not rejoice in it. But false witnesses these days make no restitution but live by such false sinful lucre. Judas lived\" Not a Christian should rise from death\nto live and judge the quick and the dead.\nBut we believe that he rose from death\nto live and will come to judge all\nmankind very good and very man.\nAnd therefore Christian men give false witness\nare more to blame than was\nJudas.\nDives. May all manner men\nbear witness in any domain.\n\u00b6Pauper. Nay. Bound servants\nshould bear no witness in causes of their lords,\nneither against them nor with them,\nbut only in as much as the cause touches\nother of his servants.\n4 q._ 3. S. criminali. v. Item, servant. A woman should bear no witness of preference in causes of felony,\nbut in marriage and in causes of the purging of a woman's evil name, they may bear witness of preference. And women may accuse in causes of felony.\nAlso, none of these is able to bear witness in court:\nyoung folk under the age of fourteen,\nfools, beggars, poor folk, heathen men,\nChristian men openly released from falsehood,\nor once they have been sworn false,\nor open wicked livings and of evil name,\nnone of these is able to bear witness. Before a judge, sex, age, and discretion, reputation, and fortune require these conditions. By false witnesses, the Jews slew Saint Steven and Christ, and by false witnesses they would have slain the true man Naboth and the holy woman Susanna. But God saved her and brought the false witnesses to the same death that she would have had if her witnesses had been true. And that was the law at that time, and it is still in many lands. If they dishonor any man or woman, or do him harm by false witnesses, they are bound to restitution. Also, backbiters speak against this commandment falsely praising them who are wicked, so both the backbiter backbiting the good man and the flatterer praising the wicked man have God's curse, which he gives to all such. Woe to those who say the good is wicked and wicked is good. Woe to those who say the good is wicked and wicked is good. Five and name only. They that are near lords and great men, and are their governors or counselors or confessors, and wish to please them and flatter them, no matter how false, take no heed to God or truth, but only to please. Such flaterers are like a beast called Chameleon, changing their speech according to what they hope will please their lords and other men. For now they speak well of a man while the lord is his friend. But if he falls out of favor with him, they speak harm and villainy to please the lord and others who are his enemies. In the presence of his friends, they speak well of him though they will him no good, and in the presence of his enemies, they speak ill. And as the face of the steeple twists. after the wind so torn flaterers and babblers speak thus as company they are in. The Mosel and the face of the Camelion is like a swine and an ape. For ever as the master of kind says. Right so such flaterers and fair speakers you speak well and do evil all though they seem fair and worshipful in this world in the other world after their death they shall be foul and fiends' fellows in hell's pain but they amend themselves. And all you speak well and do not thereafter forsake this commandment. For they deny by their deeds the truth that they say with their mouth. Such are the words of St. Paul sayth you with your mouth you confess yourselves to know God but with your deeds you deny it. Confiteor autem negamus. Therefore God warns people of such false witnesses who speak the truth with their mouths and do otherwise. Matt. xxiii. All that they bid you do, do you. But do not do after their wicked works. These men of law, who maintain falsehood against the other, tell them what they had won that day. And he said, \"twenty marks,\" and that he had much trouble therefore. You said the other, and I have won as much and more, to be at home and not to travel. Such men of law and battalions of law who have no conscience may well say that which is written in the book of Isaiah: \"We have thought and spoken words of deceit, and falsehood could not enter, the truth is all forgotten.\" And he went away from wicked things and would have lived in peace, preaching more for worldly gain than for the gaining of man's soul, and sought more their own worship than God's in their preaching, and preached not the truth, nor would they say men their truth in reproach of their sins, they are false witnesses. And if they hide the truth in favor of sinners and will not preach against their vices, or if they preach falsely: Errors to show their wit by curious speech or preach high matters not profitable to the people, not helpfully to man's soul. All such preachers are called false witnesses. Also, those who preach so harshly against the mercy of God that they bring people in vain hope. And also those who preach so much of God's mercy and so little of His righteousness that they make people bold in sin, such preachers are false witnesses for Christ. For all His mercy is mingled with righteousness, and all His righteousness is mingled with mercy. Therefore, David says, \"Universi vos dico: 'Iudei, da mihi et veritas'\" (All of you, I say to you: \"Jews, give me truth\"). All the ways and the judgments of our Lord God are mercy and truth. Deus justus et misericors. God is righteous and merciful to all who will amend them. All preachers of God's word should be witnesses of Christ who is the supreme truth. And therefore Christ says to His disciples, \"Eritis mihi testes in Jerusalem\" (\"You shall be My witnesses in Jerusalem\"). And it should be said, \"and that they life and their teaching.\" According to the teaching and life of Christ. For if they teach otherwise than Christ taught and live not as Christ lived, they are false witnesses to Christ. Christ taught chastity and commended power and lowliness. Therefore, if the preacher of God's word is a lecher and a carnal man, proud of heart and covetous, he is not a true witness of Christ. And if he repents in his deeds of power and chastity and says that Christ was not poor for man's sake, he lies on Christ and is to him overdone false witness. For Christ said, \"Foxes have dens and birds have nests, but the daughter of Jerusalem has no place for me to rest my head.\" Matthew 8:20. And St. Paul says that Christ came man needy in this world to make us holy and all ministers of the holy church, and especially men of religion, should be witnesses of Christ to the edification of the people and of their neighbors. Therefore, men of the holy church are symbolized by Galad. \"It is said an hope of witness. For all their living in heart in word in work and in clothing should bear witness to Christ. Diues. How should men of the holy church bear witness in clothing to Christ? Diues. In clothing they should show sadness, humility and lowliness, as nearly followers of Christ and witnesses of it taught sadness against vanity, honesty against gluttony and lechery, lowliness against pride, and power against covetousness. And therefore the outclothing of men of the holy church, and especially of men of religion, should not be too tight or too short to show the shape of their body for pride and vanity and to tempt women, nor too precious against poverty, nor too ostentatious nor feeble against their degree and the honesty of the holy church, nor too wide or too narrow against measure. Diues. Of this matter you spoke before. I understand no more of it. For as you truly said, men of the holy church and especially men of religion pass in great array and temporal pomp like temporal lords. Diues also as often as the priest\" The priest signifies Christ, who died for us all on the cross. Through his clothing and mass singing, he reminds us of Christ's passion and shows it in the context of his mass. If he has no mind of Christ's passion after his clothing, he is a false witness. St. Gregory says that no one causes more harm in the church than one who has a name and order of holiness but lives wickedly. (Quod) What does the priest's clothing at mass signify? Pauper: The amice on his head at the beginning signifies the cloth that covered Christ's face during his passion when the Jews mocked him and crowned him with thorns, asking, \"Who struck you?\" The long alb signifies the white cloth that Herod clothed him in. cryste with in scorne as he hadde ben\na fole. The fanon the stole & the gyr\u00a6dell\nbetoken the bou\u0304des whiche cryste\nwas bou\u0304den with as a theef in tyme\nof his passyon The fanon betokneth\nbou\u0304des of his hondes. The stole the\nrope yt he was led wt to his deth. The\ngyrdell the bou\u0304des that he was bou\u0304\u2223de\nwith to the pyler and to the crosse.\nThe chesyble betokeneth the cloth of\npurpure in whiche the knyghtes clo\u2223thed\nhym in scorne / & kneled to hym\n& sayd in scorne. Hayle thou kynge\nof Iewes. The bysshop passynge o\u2223ther\npreestes hath a mytre & a crosse.\nThe mytre on his hede betokeneth ye\ncrowne of thornes ye cryste bare on his\nhede for mannes sake. And therfore\nthe mytre hath two sharpe hornes in\ntoken of .ij .sharpe thornes. The two\ntonges yt hange downe on the mytre\nbetoken the stremes of blood yt ranne\ndowne fro crystus hede by pryckynge\nof the crowne of thornes. The crosse\nthat the bysshop bereth in his honde / betokeneth\nthe rede spere yt the knygh\u00a6tes\ntourmentours put in the honde of The bishop's crozier signifies the cross that Christ bore for us. The bishop's crosier at Mass represents the cross that Christ died upon for us. The bishop's gloves in his hands signify the nails in Christ's hands. The sandals on his feet at Mass represent the nails in Christ's feet. If this is true, then men of the holy church bearing these tokens of Christ's passion in their Mass, and having no deacon in Christ's passion or mind of His passion, bear false witness, for it is not with them outwardly as the tokens show.\n\nThe amice signifies the basinet of health, which is the hope of the life to come, and forsaking earthly things.\n\nThe long alb signifies chastity of body and soul. The girdle and stole signify the commandments and the counsels of Christ in the Gospels, by which men of religion and of the holy church are bound, passing other to serve God.\n\nThe tyria or tunic signifies the coming of the two testaments, old and new, which He ought to have and to teach us. two tongues, with one of deed and the other of speech, should be shown in both deed and speech by good example and well teaching. The two tongues hanging behind on the mitre represent this. The same applies to the two tongues hanging behind on the aube on the priest's shoulder. Every priest should connect God's law and preach it with the tongue of deed and good example, and with the tongue of speech. These two tongues hang higher on the bishop's staff than on the simple priest, signifying that the bishop is more highly bound to the tongues of good example and good teaching than the simple priest.\n\nIt is a common sight that the two tongues on the priest's shoulder represent that this land has been twice renewed and perverted.\n\nPauper: That is false. For since this land first took the faith, the people were never renegades. But the people of this land were nearly all killed for the faith until there was no Christian man left to dwell there but only heathen people, who killed Christian people. And by the sword they kept this land. In the land of the Christian people, Beda says in his divine office, this signifies two tongues, for men of the holy church ought to have, as I have said, and for this reason they are called tongues. Also, the priest's crown signifies the crown of thorns on Christ's head and the dignity of the priesthood. What does the bishop's cross signify in manner of living? Pauper says, a great cleric Beda writes, \"A poor man does not bear a sword, taken from cruelty, but a shepherd's staff, not to kill or strike, but to save his sheep, who would not come or else go away.\" For the bishop should principally travel to draw sinful men and women with fairness by good words and by good example to the mercy of God, and not to be fierce, for he is but a man as another is, and not to be proud of his dignity. Beside this, the pig of iron is written, spare. That is to say, he must spare his subjects and show grace to them, as he will have grace. god. And in token of this, the tip of the cross's peak should not be sharp but blunt. For the bishop's demeanor should not be too harsh but always tempered with mercy. The staff of the cross is right and not wrong, signifying that the bishop should judge righteously and govern his subjects in right and equity, doing no wrong.\n\nContra contra. Medio rex. Parce per imum. By these tokens outside, bishops and priests say\nthat they love God and hate their brother. They are liars. I John iii. And so every wicked liar is a liar. And therefore St. Ambrose says in this manner: Brothers, flee from lies. For all those who love lies are the children of the devil. For as Christ says in the gospel, all such have the devil as their father, who has ever been a liar and father of lies, and never stood in truth but lost all mankind as Christ himself says in the gospel. I John viii. And yet to this day, he brings no man or woman to sin but with lies. And so he slew men's souls and women's, and was always a cruel man-slayer and a false liar, as Christ says in the same gospel. \u00b6Dius Tell me I pray, how witnesses should have them in court for to be true witnesses. \u00b6[pro]auper The witnesses in court and the judge also should be impartial and say the truth for both parties. And the judge may not, by law, be biased; nor may the witness, by law, be biased. Much less should the witness take no bias to bear false witness, nor should the judge give unrightful judgment. .xiv. Non sane. Nevertheless, the witness may lawfully take costs from him who brings him to witness. And if a man sees that his neighbor should fall in truth and lose his right for lack of a witness, if he knows the truth and can bear witness in the cause, but he bears witness and tells the truth for the salvation of his neighbor, / else he sins greatly though he is not brought to bear witness. If men of the holy church may bear witness, and it is not in cause of blood nor of grievous sin, and if a man receives payment for his witness, he is bound to restore it. To whom shall he make restoration? If he took payment to bear false witness, even if he gave true witness or no witness at all, he shall make restoration, not to him who gave it, for he is not worthy to have it again since he gave it for falsehood and sin. But he shall make restoration to him against whom he took it to do him wrong. In the same manner, he shall make restoration if he took payment not to be a witness but to be still and not speak the truth. And if the witness took payment to speak the truth, he shall make restoration to him who gave it to him in aid of his right. For it was necessary for him to give it, but it was not necessary for the witness to take it. And if it is in doubt for what purpose the gift was given, then he shall make restoration and give it to the poor people. by the dome of the holy church. Hec Raymundus the second in testimony. Deives How many witnesses are necessary in court? Pauper The cause being so important requires a sufficient number of witnesses. And after the person or persons against whom the witnesses are brought. For bishops, priests, and persons of the holy church, and persons of temporal dignity, more witnesses and of higher worth than against simple folk are required. Deives Why so? Pauper Because no man, neither spiritual nor temporal, should be in dignity but to whom truth should give more credence than to the speech of simple folk who do not know well what is truth or falsehood, what is profitable to the community or not, and often little distinguishing between good and evil. Persons in dignity, in that they are sovereigns and judges and governors of the people, for their rightful judgments, and sometimes for unrightful ones, gain much hatred from the people, and without guile and fear. The good deed, and so they have many adversaries. For it is not in the power of the governor to please all. But necessarily, he must offend either God or else those who fear not God. And therefore the judge shall not lightly believe a few witnesses against such persons. Also, if persons of dignity might easily be condemned by the simple folk, the people should be held against their sovereigns and little regarded by them, and dignity, both spiritual and temporal, would be in contempt and come to nothing. And therefore, sometimes it is better to suffer a shameful people to depose him, but his sin be openly scandalous and noisy. [Is there any case] In which it is lawful to stand by one witness? [Pauper] In such a case, there is no prejudice to another; it is lawful to stand by one witness, as in doubt whether a child is baptized or a church consecrated or an altar or vestment consecrated. Also by the consent of both parties, men may stand by the witness of one. Also men may stand by the witness of one person. The priest seeing him, if his penance is amended if the sin is not open. Hostiensis says in Summa, book on tests. S. How many is the number of witnesses? Also, the witness shall say for certainty that he knows for certain and say in doubt things that are to him in doubt. Dives. A man is wont to be certain of a thing and is deceived. Pauper. If he does his duty to know the truth, though he is deceived, he sins not mortally, for it is not his will to bear false witness. Dives. Is a man bound to keep counsel of a thing he knows by private telling? Pauper. That a man knows only by oath he is bound to keep it private and no witness thereof. For he knows it only as God's precious mystery. But if he knew it not only by oath, but by other means than this telling revealed to him, if it is such that it causes great harm to the community or any person, then he is bound to tell out for the salvation of his own soul. saving as much as he can the person who told him, so that he beware of harm from his telling. If it is such that it is not harmful to the commonwealth, nor great harm to any person if he had kept silent, he shall not be known for it by any binding of his sovereign. For it is a law of kind to keep counsel that man knows by counsel, if the keeping of counsel is not against charity. For against charity no man may be bound, neither by oath nor by another. And to discover counsel is told them for counsel when he may lawfully keep it secret, it is a falsehood. And therefore the wise man says, \"He who discovers the secrets of his friend, loses faith.\" Ecclesiastes 27. For this is the manner of false friends, that when they turn to enmity, then to tell the secrets of their friends to harm them. As the wise man says, Ecclesiastes 6. Witnesses must agree in the thing and in the person, in the place and in the degree. And in the time. If one witnesses stands against many witnesses, his witness is nothing unless he is written with them in any instrument. If the witnesses contradict each other, the judge shall decide for the party with the more credible testimony. But the less credible party passes in disgrace and ill repute. Or else, if their testimony seems truer to the truth and they prove their words better than the other party, but you must stand in disagreement with the judge. They shall summon other witnesses. They must be more in number and of better reputation and name than the other were. If witnesses are even in both parties in number and reputation, the judge shall deliver him whom you stand for as guilty. For mercy must be principal virtue in the judge. And therefore says Saint James, mercy enhances the judgment. Hec in sundry confessions, lib. ii, tit. de testibus. Also there is testimony of deed and without testimony of word, as when the deed itself shows. Dist. xxvii, priusquod. There may be no man. Iuge and witness and accuser together\nin the same cause, but if the Judge is a witness for truth to excuse, there should be four kinds of persons in every domain: a Judge, accuser, defender, and witness. Ibidem. In a case of felony of a great sin, no man should be a witness against the guilty one who had been a witness for him before in any way, for it is a sign of enmity. Ibidem. In criminal cases, the witnesses should be worthy, true, and sad. Ibidem. Such people should be witnesses in a domain who know the truth best. XXXV, vi. By the witness of one, no man nor woman can be condemned, but his transgression must be so open that the deed itself shows it. III, j, testes. Et Deuteronomii xix. And in Numeri XXXV. No man is sufficient witness in his own cause. Quarta questio tercia, testes. Item in criminali. Post me. Every man A person may testify against himself in a court of law, but not for himself. Fourth question, second part. The defendant may forsake witnesses who are his enemies. Fourth question, third part. No man may be compelled by law to testify against himself or against any kin or neighbor. Ibidem. An heretic and a heathen may testify against each other to help a Christian. But they should bear no witness against a Christian. (24. q._. 1. mir.) He who is unable to be a priest should bear no witness against a priest in a case of felony and grave sin. (2 John 5:12) He who bears false witness forsakes Christ's truth. (XI q._. iii. Abj.) If priests or deacons are taken with false witness, they should be suspended from their office for three years and do penance. (v. q._. vi. quis in fine) Every false witness should do penance for seven years. (21 q._. 5. si.) Unable to every office and lawful deed, only worthy one to lease his goods and to be beaten and harshly chastised and punished. And the same pain is he worthy that brings men wittingly to bear false witness. And according to the law, he should fast forty days in bread and water, and seven years following do hard penance, and never after be without penance or sorrow and contrition for his line. And all that were assenting to false witness and to perjury should do the same penance. Ibide. The words of a witness should be taken to the best understanding and most beneficial. Extra li.ij.ti. de testibus ca.cu2. The witness who speaks against himself is of no credence. Extra li.ij.ti.de probationibus ca.licet. A man should stand to the first speech that man or woman says in his cause if he varies another time. If the witness, by distraction, says amiss, it is allowable to him immediately to amend his speech, but if he abides with an interval, though he changes his words. A man should not be accepted as a herd in a case involving two parties for testifying. Exceptions are made for a few reasons. A witness should not be heard against one who is absent, unless he is obstinate and refuses to come. In cases involving two witnesses, the one who speaks the truth first should be taken as one witness in total. If a man has sworn to one party not to bear witness for the other party, his oath is invalid and he may bear witness for the truth. No man shall bear witness for another in his cause if he has the same cause or anything similar to further his own interests, as such a person is suspected of doing favor to another man's cause to be favorable to him in his cause, i.e., persons. No man's witness shall be received in court in preference to another, but if he swears, even the witness of a man of reputation shall be received. The honor and worship of witnesses is more significant than the multitude. For discussing the gulatoryte of bygamye, both lewd men and lewd women may be taken as witnesses. Seek folk and poor folk may not be compelled to come before you, a judge, and to bear witness. But the judge may send to them wise men to inquire of them the truth. Si is ready to bear witness before he is summoned, he disdains to lie. Proverbs 12: \"But as Solomon says, the false witness shall not go unpunished, and he who speaks lies shall perish. Proverbs 19: Furthermore, you shall understand that there are three kinds of witnesses.\n\nThere is a witness above us who knows all and cannot be deceived - that is God who sees all - and He shall be to us both Judge and Witness at the day of judgment. I am Judge and Witness, says our Lord God. Jeremiah 29: And Job says, \"In heaven is my witness, and He who knows all my counsel is above.\" And there is a witness within us, that is our conscience. For as Saint says:\n\nEgo sum iudex et testis. I am Judge and Witness, says our Lord God. Jeremiah 29:14, and Job 16:13. Our joy is witness to our conscience, and there is a witness against us and is our neighbor, and all creatures shall bear witness against us at the judgment before the high Judge, but we amend ourselves by time and do well by ourselves. For Moses said, \"Call heaven and earth to witness against you. If you make to yourselves any likeness or image to worship it and break God's law, you shall soon perish.\" Deuteronomy 4:2. And in another place he said, \"I call heaven and earth to witness that I have set before you life and death, blessings and curses. Therefore choose life that you may live, and love the Lord your God, and obey His voice, and cling to Him by faith and love, for He is your life and the length of your days. And your heart shall not be turned away from Him, and you will not hear His laws but worship false gods. I say to you beforehand that you shall soon perish.\" Deuteronomy 30. And therefore leave, friend, if we will be safe at the last. domain and come sincerely before our sovereign Judge who knows all; we must judge ourselves in this world. For St. Paul says, \"If we judge ourselves and discuss our life, we shall not be condemned\" (1 Corinthians 11:31). How should we judge ourselves? The priest says, \"Pauper, Corinthians 11:30: You shall be your own judge. Your seat shall be your heart; set yourself guilty before your own judge. Your thoughts and conscience shall be your two witnesses to accuse you. Your tormentors should be fear and sorrow, which should make you weep salt tears when, by the witness of your own conscience and thought, you have judged yourself guilty and not worthy to come to God's table or to heaven's bliss.\" And it says in the gloss, \"Sickness, weakness, and sudden death often follow Easter among the people. For men receive unworthily the body and blood of God at Easter.\" Therefore, the infirm and feeble and the dead sleep. multi. For every man is favorable to himself and to his own cause. Therefore, you shall have with the two assessors by whose counsel you shall determine yourself, and you shall be true and reasonable. Take with the truth that you make no false excuse for your sin. Do not lie to excuse yourself or falsely, but as your other assessor reasons. And if the two witnesses, as they say, your thought and conscience do not suffice to bear witness or to fully inform of your sinful life, take to the third witness, which is your faith. And let your judgment stand in witness of two or three. And faith says thus: Faith is dead if it has no works. For all though you believe as a Christian man, but you live not as a Christian man, else you are dead in soul and worthy to die without end. Faith that fails in word and thought is dead. He that uses his free will to die is reasonable, and conscience and mind shall agree with him and say: He that uses my will to die is reasonable without remedy, saving God's mercy. And take heed that the clergy do not save you. For holy writ and clergy say: The soul of a sinner is married to another widow, that is the devil, forsaken of God for his pride, to whom he was wedded at the beginning of the world. Do not trust in your own domain on a good land. For if the quest comes of the ten commandments which you have broken, and of the two commandments of charity against which you have offended, and of the twelve articles of the faith against which you have erred, and of the seven works of mercy which you have not fulfilled, and of your five wasted wits, and the four cardinal virtues against which you have transgressed, this solemn quest of forty true witnesses shall condemn you as a man queller of your own soul. A thief and traitor, you have robbed your own lord of his good. For robbery is called all manner of stealing another man's goods against his will. And you have robbed Christ of that precious soul that he bought with his dear blood. You have misused and mispent his creatures against his will. For as St. Gregory says in his Homily: \"All that we take from God to use for good living, we turn into use for wicked living.\" Quicquid ad usum recipimus, in usu convertamus. In the use of mercy of God, punish yourself by fear and sorrow of heart, and put yourself in the domain of God's Judge, who is your confessor. Make amends according to his judgment and by his consent. For God, against whom you have so highly offended, will stand to his rightful claim, and accept such satisfaction as he assigns you by the law of God, if you do it with a good will. Thus judge yourself, and then you will be certain at the dreadful judgment when Christ, our brother very God and very man, shall come down to judge. And according to Saint Paul, He will come with the voice of a trumpet - that is, with the voice of angels and archangels. They will cry out and say, \"Rise up, you who are dead, come to the judgment.\" In a blink of an eye, we shall all awaken from our long sleep and rise up and come to the judgment. Pope and prince, emperor and king, lord and lady, free and bound, rich and poor, great and small - all shall awaken and rise up, body and soul together. That voice will be so hideous, so dreadful and stern, that heaven and earth will begin to quake. The stones will cry out, and all the dead will arise from death to life, each man and woman to answer for himself. Now our Judge, Christ, is meek and merciful, but He will be dreadful and stern. And the lion with his roar will quiet all other beasts and make them stand still, save his own. whiche with his cry he raises from death to life. So the voice of Christ at the Day of Judgment shall be heard by all, awakening them from death to life. This voice will be dreadful to those who live carelessly and pay no heed to God or His law. It will arrest them and make them stand still on the earth, awaiting their Judge. For they will be so charged with sin that they will not be able to look up against Christ as the righteous will. For to them, children of God, this voice will be sweet and lovely, making them so light that they will ascend and meet Christ in the air, as St. Paul says. To His children, Christ will say, \"Come, O blessed ones,\" and the blast will be so dreadful to the damned as His voice will be to them. And was there ever a song so merry and melodious as His voice will be to all that shall be saved? Therefore, consider yourself here that you not be damned there. Stand here at the sight of the great quest. true witnesses whom I have named here to testify and declare yourselves accordingly. Be a true judge of yourselves, or else you shall have the same quest against you at the dreadful judgment. And to this all angels and archangels and all the saints in heaven and all creatures shall bear witness against you and ask vengeance on the wicked. Christ will then sit in judgment, separating the quick from the dead. He will depart the good from the wicked and place the good on the right side and the wicked on the left. He will torment the wicked on the left side and show them the cross, the spear, the nails, the scourges, and the garland of thorns, and his fresh wounds which he suffered for all mankind, and say to the wicked in this way: \"Behold, you miserable and ungrateful ones, how much I have suffered for your sake, man though I was made, and crowned with the cross.\" with thorns tormented my heart,\nwith a spear I was slain, dispising death as you may see, from where is the ransom\nof my blood, where are the souls\nthat I bought so dearly, where is the service\nthat you should have done to me, where\nis the love you should have shown to me. I loved you above all creatures,\nI loved you more than I did my own worship. For what reason, for your love I put myself to sorrow and care. And you loved little more than a trifle and a little lust of you, and if you appear as necessary, you are but a shadow, for there you shall have all things against you. Above you shall have the dreadful dominion ready to condemn you. On your right side you shall have your wicked works to accuse you. On your left side the foul fiends ready to draw you to hell. Beneath you you shall have the endless depths ready to swallow you, without the you shall have all the world on fire ready to burn you within, you shall have your own conscience. worst of all, gnawing and fretting us without end. Then, as the wise man says, all creatures will fight against us. Sapient.v. Then, as the great cleric says, Crysostomus. Heaven and earth, water, sun, and all the world shall stand against us in witness of our sins. And though all things were still, our thoughts and our conscience and our works shall accuse us and stand witnesses against us. Therefore, Saint Austen in his Omelye su{pro} illud Estote misercordes says, \"Brothers, take heed to the mercy of God and to the harsh judgment of God. Now is the time of mercy; after it shall be the time of judgment. Now God calls back those who have turned away from him and forgives them their sins if they turn again to him, and he is full of patience and endures wretches, allowing them to be saved. And immediately as sinners turn again to God, he forgives sins that have passed and grants joys to come.\" Now God is slow to good deeds; he comforts those who do them. ben is diseased, he teaches those who study and helps those who fight against vices. He forsakes no man or woman who toils to do well if they call to him. He gives to us that we should give back to him to please him when we have offended him. For we have not given him anything with which to quench his thirst but what we take from him. The time of mercy is full great. I pray, brothers, let not this time pass you by, but take it while you may. After this time shall come the time of judgment when men shall do hard penance without fruit, for it shall not help them. Then sinners who had their wealth in this world shall see and say with great sorrow, \"What profit is it to us then, if we shall be damned?\" They shall say a song of sorrow that shall have no end. Defecit gaudium cordis nostrum usus in lucidis chorus noster. Cecidit corona capitis nostrae nobis quia peccavimus. The joy of our heart is done and past away to be turned into sorrow and care is our play, the garland of our head is fallen to the ground. That ever we have sinned greatly,\nthe stomach. Trenton.iv. Therefore let us take to us the time of mercy and amend us while we may,\nfor else we shall not when we would.\nAnd the longer God suffers people to reign in their sin / & the more patience He has with them / the harder\nHe will strike them but they amended them.\nAnd therefore the judgment of God is likened to a bow, for the bow is made of two things, of a wrong tree and a right string.\nSo the judgment of God is made of two kinds of people. Of them that are wrong through sin and live wickedly and do much wrong,\nand of them that are right and righteous in living.\nThe archer shooting in this bow is Christ. And the more you the bow is drawn back, the harder is smitten when the archer loosens.\nSo the longer Christ abides / & so draws his judgment back / the harder He will strike but people amend them.\nAnd as the archer in his shooting takes the wrong tree in his left hand / & the right string in his right. \"hond and draws them together, so Christ at the door shall set the rightful livers on his left hand, the wrongful livers on his right hand, and set the arrow in his bow, it shall be the dreadful sentence of his judgment, and draw the rightful from the wrong, the good from the wicked, when he shall say to the rightful: Come with me up into heaven's bliss without end, and to the wrongful livers he shall say: Go hence from me down into hell's pain without end. Of this bow the prophet says: Arcu suus tetead et paravit illis. God has bent his bow and made it ready, and he has arrayed or made ready therein the tackle of death, and has made his arrows hot with burning things. For they who are burned with sin shall burn with the fire of hell without end. Of this bow David also says: Dedisti metuentibus te significare. You have given a tokening to them that fear thee, to flee away from the face of the bow. Jupiter. What tokens are these?\n\nPauper. There is one in particular, and one in general, that\" \"shall be in the last day of this world. Dom in particular, each man has only as he died. And therefore Christ says, Nuke judgement is imminent. Now is the judgement of the world, for as you are done, you shall be judged either to heaven or to hell or to purgatory. Of this judgement speaks Solomon. Memor esto judicij mei. Have in mind my judgement, for such shall be yours. Yesterday it fell to me, tomorrow it shall fall to thee. Before this judgement go many warnings to sinful wretches, as age, sickness, weakness, wasting of the flesh, fading of color, failing of mind, loss of cattle, friends' death and other. [Diues.] When shall the day of general judgement fail? [Pauper] Christ says in the gospel, there is no angel or saint in heaven who will not heed tokens beforehand. No more shall a man entangled in sin beware of the last judgement nor of the first, than men would be warned by Noah's preaching to flee.\" The flood saved only eight souls. Then each man and woman is deemed dead, and which of us shall serve the general doom. The poor, so that all men may see the righteous judgment of God not only in themselves but in all others. Heathen men may see and know their false belief for which they are damned. And Christian men see and know their unkindness, and how rightfully they and all others are damned who die in deadly sin. A man's judgment is perverted by four things, as the law says in 11 Quis: by fear, by covetousness of gifts, by hate, by love. But Christ is almighty; he fears no man. He is Lord of all; he needs no reward nor gifts. He hates no good man nor woman; therefore, he will damn no good man nor good woman. He loves all righteousness; therefore, he will do no wrong. He knows all, and therefore there will be no false witness or deceit of men of the law to deceive him. Every man will be there a true witness. Of his own domain, for his own conscience shall save or condemn him. Therefore, let not Christians help their own with their good at need. More strictly it will be to them that rob their own Christians, as to thieves, plunderers, extortioners, lechers, and all wicked doers.\n\nThen men shall give account for every idle word they speak, as Christ says in the gospel. And as St. Bernard says, the rich man shall give account for every thread in his cloth, every grain of corn in his bread, every drop of drink from his barrel and in his tonne and in his vessel.\n\nAlso, Christ shall ask reckoning by the smallest measure. For as Christ says in the gospel, men shall there be reckoned and pay without forgiveness.\n\nAnd such measure as men meet here to others shall be a judgment of God and of our own conscience, and after that, they shall be rewarded - the good in bliss, the wicked in pain. Then the hand of God. \"shall write in the conscience of every man and woman who shall be damned these three words: Mane techel phares. Whiche three words he wrote on the wall of your king Balthasar's hall: Danielis. He made in spite of God and made men drink from the vessels of God's temple, which vessels were consecrated to God. Mane is to say in English: God has numbered your kingdom and days of your reign and brought an end to it. Techel is to say: you are weighed in a balance and you are found wanting. Phares is to say: your kingdom is departed from you.\"\n\nFor after the judgment the wicked man may no longer look after the kingdom of heaven which was ordained for him if he would have deserved it. But then he shall be departed from the kingdom that he has lost through his folly and go to prison of hell without end which he has deserved. For then Christ shall say to every man and woman: \"Take that is thine and that thou hast deserved and go thy way to heaven if thou hast.\" \"Have you done well or are you going to hell if you have not amended the amiss. Then all wicked Christians shall be judged and condemned, but heathen men shall be condemned and not judged. For Christ says in the gospel, \"He who does not believe in me is condemned.\" Some shall be judged and sued, as good Christian men coming livers. And some shall be saved and not judged, as men of perfection. For they shall judge others as Christ says in the gospel, \"Judge not, that you be not judged.\" (Matthew 7:1). It is a dreadful thing to think about this judgment. Pauper: It will be more dreadful to hear it and see it, and most dreadful for rich people who have received many goods from God and have not spent or dispensed them to his worship. And St. Gregory in his Homily says, \"The more gifts of God come to a man, the more reckonings and answers for the gifts there are.\" Therefore I speak to you rich men in this manner. Agitate now, you who are rich, and you may save yourselves; weep and mourn for your misdeeds that shall fall to you.\" You are ordered to amend your ways. Your riches are rotten, your clothes are moth-eaten, your gold and silver is rusted, and the rust will be witness against you at the judgment. For you kept your good so harshly from the poor people, therefore you have incurred wrath and wretchedness in the last days. Iacobi 5:3. Blessed is he who does what is right. Pauper. And blessed is he who lives well. For as Saint Augustine says, he who lives well may not ill die. Therefore, as I said first, judge yourself and of yourself. For as Solomon says, the true witness delivers souls from death, both for himself and for many others. Proverbs 14. And as the prophet says, seek the Lord with alms-deeds while he may be found; call upon him while he is near. Now he is high, now he calls us to his mercy. Now he may be found gracious and benevolent to all. But after the judgment and after our death, he will be fallen and a fire to us. But we will amend ourselves. Then we will find no mercy. \"mercy we deserve by our life, and therefore, leave friend, as St. Paul says. Dum tempus habemus operamur bonum ad omnes. While we have time, work we good to all. And the wise man says, what good your hand can do, do it gently, while you may. For there will be no working reason or wisdom after your death to win the reward. Eccl. IX. Therefore Christ says in the gospel that there will come a night when no man shall work to win reward. The day is our life, the night is our death, for when we die we may no more work to win reward nor amend ourselves. Dives. God send us grace to do as you say. I thank you for this enlightenment; I hope it will be profitable. Now I pray you, will you enlighten me about the Ninth Commandment.\n\nThe Ninth Commandment is this. Thou shalt not covet thy neighbor's house, neither his wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's.\" works. In these last two, he consents to all wicked wills and sins. For out of wicked will comes every kind of sin. And therefore Christ says in the Gospel, \"Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. Matthew 15. Therefore St. Paul says that covetousness is the root of all evil. And therefore God forbids all wicked covetousness, both of the world and of the flesh. Covetousness of the world is called covetousness of the eye in other men. Covetousness of the flesh is called the desire for lechery and gluttony. Just as a wicked weed is completely uprooted from the land when the root is drawn away, and the land is not cleansed nor well wedded until the root of the sickness is thus destroyed. So likewise, the soul and body of man cannot be cleansed. Clensing of sin / no god's law\nmay not be kept / till the desire of the heart, which is root of all manner sin & of all spiritual sickness, be drawn out of the land of man's heart\n& destroyed. And therefore when God had given eight commandments by which men should flee all wicked works,\nhe put thereto other two commandments against false desire / bidding men should put wicked desire out of heart / for false desire is principal root of keeping God's law & root of all wickedness. Therefore in this commandment God forbids principally false worldly desire / & specifically of things not movable by themselves, when he bids it thou shalt not covet thy neighbour's wife nor his house nor his land. In the eighth commandment\nGod forbids the deed of all wrongful taking when he bids the not steal. In this commandment he forbids all manner wrongful desire & miscovetousness of any man's good of house / of land / of gold / of silver / of cloth / of corn / & of all such other things. This commandment is primarily against false purchasers, those who for false pretenses deceive and rob men of their houses and land, putting them out of their inheritance. To such false purchasers, God gives his curse and says, \"Woe to those who devise wickedness in their beds and say, 'All this is mine, and no man has anything in it.' You think that you alone shall dwell upon the earth. This false covetousness says that it sows in my ears. And therefore, many a fair house and great one shall be forsaken, and no man nor woman will dwell therein. Do not touch the possessions of the small, poor people to deprive them of their right, and do not enter the field of fatherless children to put them out of their inheritance. For Almighty God, who is their near friend, will make their full bitter and harsh adversity against them. Proverbs XXI.14.\n\nWe find in holy writ, the third book of Kings, chapter XXI.\n\nThere was a king of Judah. Isra\u00ebl, who was King Ahab, had a neighbor named Naboth who owned a beautiful vineyard next to the palace. Ahab greatly desired to have it and asked Naboth to give him the vineyard, offering him a better one in return or an equal amount of money. Naboth refused, stating that he would never change or sell his father's inheritance.\n\nAhab became angry and, filled with melancholy, he refused to eat or drink. Queen Jezebel came to him and asked what was troubling him. Ahab told her that Naboth had refused to give him the vineyard. Jezebel suggested that he take her ring and she would obtain the vineyard for him.\n\nShe wrote letters in Ahab's name to the city princes, instructing them to assemble their courts and make a solemn fasting to blind the people. \"Ypocresy and bad men arranged two false witnesses who accused Naboth, saying he spoke evil of God and the king, and had him condemned as guilty and stoned to death. It was the law that whoever spoke evil of God or the king was to be killed. When Jezebel received news that Naboth had been killed, she went to the king and urged him to rise and be merry, and gave him Naboth's vineyard. But at God's bidding, Elijah met him there and said to him in God's name, 'You have killed and you have taken possession, but I tell you in the same place where the dogs have licked up Naboth's blood, dogs shall lick up your blood, and dogs and birds shall eat your wife Jezebel, and dogs and birds shall eat your body. And God will destroy your house and kill all your kin and allies. And this came to pass soon after.\" \"Couetyse committed perjury, false witness, murder, manslaughter, and destruction of the kingdom. We also found ourselves in the passion of St. Beatryce, where a false covetous man named Lucres coveted much the place of St. Beatryce. And to have the place for covetousness, he accused her before a pagan judge that she was a Christian woman. Thus, by his accusation, she was killed. For she would not forsake Christ nor Christian law. When she was thus dead, Lucres entered into her place to possess it. And for the joy of the place, he made a great feast for his friends. And when he was most merry and jolly in the midst of the feast, a young suckling child that was there in his mother's arms spoke aloud that all men might hear: 'Have you bought anything falsely, or if you occupy anything wrongfully, look that you make restitution for the salvation of yourself and your heirs. For it is a common proverb, \"He who seeks evil gains but little good.\"'\" third heir receives joy. Duis. If I had anything purchased for myself, I would be bound to restoration, but of my father's purchase, I have nothing to do, whether it was rightful or not. But that they left to me, I will keep it, as the good man Naboth did of whom you spoke full late. Naboth would have kept his father's inheritance that belonged to him by right and by descent of inheritance. But if you keep anything wittingly that your former fathers purchased falsely, in that you do not keep your father's inheritance as Naboth did, but you keep another man's inheritance, to which neither you nor your father had right. And therefore, unless you make restoration, you shall restore it and all your heirs, as Ahab and his heirs did, who not only lost what they had wronged Naboth by murder and deceit, but also their life, their worship, and their inheritance forever. I recommend that there was a great man who did much alms-giving. For his alms, God would have had him saved. It happened that he was alone under his wood side by his place. An angel appeared in a manlike form and bade him go with him. Suddenly they were together in a deep valley. In the midst of the valley was a deep pit full of fire smoldering with pitch and brimstone, foul smelling. Then the angel commanded this man to look into the pit. He looked down and there he saw three gallows standing in the fire. On the farthest one, a man by the tongue; on the second, a man by the hands; but on the third, no man. Then the angel asked him what he saw, and he told him all the truth. Then said the angel, \"He hangs by the tongue; that is your father's father who purchased the place where you dwell by the deceit of his tongue, by false oaths, by lies, by perjury, and by false witnesses. He made many men swear falsely and therefore is primarily punished in his tongue and hangs by it in this.\" horrible fire and shall endure it, for he would not make restitution. He who hangs on the second gallows by the hands is your father, who kept the style by mighty hand and would not make restitution. The third gallows on which no man is hanged but if you amend and make restitution. Immediately the angel departs from him and he was delivered again under his wood side. The next day he sent for the heirs of the place and made restitution. His wife and his children were full of sorrow and said to him, \"Alas, alas, now we are all beggars.\" Then he answered and said, \"Better I have that we beg in this world than bring you all and me into that endless pain that I saw. It is better for us to lose a place on earth to which we have no right than to lose our place in heavenly bliss without end.\" Dives. I assent well to your speech, say forth what you will. Pauper. Many hard vengeances Gideon fell for false craft. He was struck with foul misery. For covetousness made him sell the health of Naaman, which health came only by the grace of God. 4 Kings 5:20-21. For covetousness, Judas sold Christ's son for thirty pieces of silver and betrayed him, and after he went and hanged himself, his belly burst open. And there, the devil that was in him fled out and took his soul with him to hell. Diues. Why did the devil not come out of his mouth? Pauper. Your reason is good; say what you will. Pauper also for covetousness, Anania and Sapphira his wife died a sudden and despised death, for they lied to the Holy Ghost and forsook their money to Saint Peter. For covetousness, Nahor was stoned to death, for he concealed gold and clothing against God's forbidden. Joshua 7:22. We find in the life of Saint Barlaam that once an archer took a nightingale. The nightingale spoke to the archer, saying, \"What will it profit you to kill me? You cannot fill your belly with me, I am so small. Spare my life and let me go, and I will teach you three wise things. If you keep them well, they will bring great profit. The archer was astonished by her speech and hesitated to let her go if she would teach him the wise things. Then she said, \"Do not take a thing that you cannot keep. A thing that is lost and cannot be recovered or regained brings no sorrow. A thing that is unseemly to believe is not true. The archer let the nightingale go. When the nightingale was in the air, she said to the archer, \"You have lost a great treasure; for I have a Margery stone in my womb, more valuable than an ostrich egg. The archer was sorry and begged the nightingale to come back to him and promised to heed her words.\" A fool and all my lore profits thee not, for thou makest much sorrow for having lost me, and yet thou couldst not get me back. Thou toiled to take me, and couldst not take me, nor pass the way that I passed by. And over that, thou believest that I had such a precious stone in my body as much as an ostrich egg, and all my body is not half so much. What does this mean? Pauper By this nightingale that sings so sweetly, I understand Christ's son sings songs of endless love. And a nightingale is in Latin Philomela, that is to say in English, a sweet lover, as Catholicon says. And a sweeter lover than Christ was never none. He taught us many wisdoms, in which he taught us these three. First, he bade that thou shouldst not be eager to take that which thou couldst not take, when he bade thee not to steal nor covet thy neighbor's good with wrong. For as the law says, Hoc solum possumus quod de iure possumus. Only we may do that which we may do lawfully. And therefore if you travel to get something\nunlawfully, that you might not have by the law,\nbe it house or land, worship or dignity,\nalways be careful to the right and to the law.\nNever raise your eyes to riches that you cannot have rightfully.\nFor they will make you wings as of an eagle and fly into heaven,\nthat is to say, they will fly away from you and accuse you before God\nof your falsehood and your covetousness. Proverbs 21.\nCovetous people, moreover, contrary to the second lesson\nthat this nightingale Christ taught us,\nwhen they lose something by misfortune or adversity,\nor by death of wife or children, they make so much sorrow\nthat they renounce God and fall into full sickness, both of soul and body.\nBut David the king keeping this wisdom did not so,\nbut while he had it, he enjoyed it. his son lay sick as long as he was of hope to have his life, so long he wept, fasted, and prayed for his life to God. But when the child was dead, he ceased his weeping and ate and drank and made merry. For he knew well that he might not get even two regals fourteen. Greed makes men leave things that are not seemly to be true, and believe many strong lies. For a thing much desired is soon believed, as the master of stories says. And because covetous people desire to have much that they have no right to, therefore they believe many false tales and assent to falsehood. For the covetous and the false soon agree. If a false man comes and tells the covetous man a false tale of winning or tells him that he has right to a thing, he believes him soon, no matter how false. But this nightingale blessed Jesus said, \"He who quickly believes is easily deceived and his wife, his husband, the father his son.\" some his father / the more her daughter\nhis brother his sister / this has brought England in bitter balances. Therefore\nthe wise man says. Not every word believe. Believe not every word.\nEccl. xxiv. He that believes so soon lies / his word and his love and his faith waver.\nAlso we read in holy writ. Numbers. XXII. That Balaam the false prophet would have cursed God's people for covetousness of the gifts which Balak gave him and bade him not come there. Wherefore, as he rode to the king Balak, he rode under his name and hurt his foot against a wall. For the ass saw an angel standing with a sword drawn against him in the way, and therefore the ass fled out of its way into the field. Balaam was angry and struck his ass full hard with a staff because he bore him out of the way. And the ass came in a narrow way between two walls, and there he saw also the angel against him, and for fear he fled a side and Balaam against the wall and hurt his foot against the wall. Then Balaam Balaam struck the ass again. Soon after, an angel stood before him in such a way that the ass could not flee on any side, but fell down and would not go further. After striking the ass, God opened its mouth, and he said, \"What have I done to you, why do you strike me now for the third time? I have always been your beast, and you have always ridden on me, and I have never served you in this way before. Then God opened Balaam's eyes, and he saw the angel standing before him with a drawn sword. The angel reproved him for his false covetousness and wicked purpose, and because he had struck his ass without cause, he said, \"If the ass had gone out of the way, surely I would have killed you, for your way was against the pleasure of God.\"\n\nWhat does this tale mean?\nBalaam is a deceitful and troublemaker among the people in English. Interpret: poor people and troubled every nation. For nearly all debate in this world is for mine and thine. Therefore said a philosopher. Take two words from me and yours. And the whole world shall be at peace. Baalam first in his prophecy worshipped God's people and prophesied to them much prosperity as he was compelled by my might to say. But at last, with his cunning counsel, he gave to Balaam his gifts. He deceived God's people and brought them to lechery and idolatry, and so they offended God. Therefore, forty and twenty thousand of God's people were slain, and all the princes of the people were hanged up against the sun at God's bidding. Just as covetousness of this world first puts men in hope of great prosperity, and promises them wealth and worship, so says covetousness. There is a cleric who may spend so much by the year, and yet he was but a poor man's son as you are. Be of good heart, for such as he is, you might be. And so covetousness. putteth an example of knights/of marches/of prelates/of lords/and of ladyes. If you have riches, says courtesy, you may do much almsdeeds and have many priests to pray for you in purgatory. But beware, for by such commands the devil and worldly courtesy are about to deceive you and bring you into gluttony and lechery and idolatry, as Balaam brought God's people into idolatry. He would make you trust more in your wealth than in your God. For whatever a man or woman loves most and sets his heart most on that is his god, as St. Jerome says. Therefore, St. Paul says, \"Avarice is the servitude of mammon.\" For gold is a false god to the covetous man to whom it does most worship, which this false god is signified by the image of gold. It was twenty cubits in height and six in breadth, which King Nebuchadnezzar raised up in the field of Dura, and compelled all men to worship it. Whoever would not worship it, he put them into an oven full of fire. in token y: whoever worships not in this world the false god of gold and of false desire, and gives no tale of this world and will not obey false desire to serve it with guile, falsehood, and perjury, but lives in truth and in charity, that man shall have much tribulation in this world. Therefore St. Paul says that those who will live meekly and goodly in Christ shall suffer much tribulation in this world. Therefore St. Gregory says that this world is a furnace and an oven to try God's children by anguish and temptation, and to fall into the foe's snares and into wicked desires and unprofitable and most noxious things which drench men into the death of hell and bring them to perdition. For why, faith he. Root of all evil is covetousness. Prima ad Thou. Sixthly, I believe that all men might be helped with her riches after her death, but:\n\nIt is not so. But only they shall be helped with their good after their death that deserve it by their life. \"helped with their riches after their death, as those who do alms after their estate, and spent well the goods that God had sent to them, and paid well their debts, and did such other good deeds, and kept them from deadly sin to their lives' end. Thus says Saint Austin in the first gloss on Thesalonians, quarter on that. We do not want you to be ignorant of those who sleep. And therefore beware and take heed to the three warnings and tokens that God gave to Balaam to flee the sword. First, his ass went out of its way. After that, he hurt his foot and died all his body. At last, he fell down under him and would no further bear him. By the ass I understand wealth of this world that stands principally in riches and bodily health, which lifts up a man in this world as the ass bore Balaam. But beware, for just as the ass is a full dull beast, and when a man has most need and most haste in his journey, then he will not go but at the slowest pace.\" his own lust and therefore deceives his master. Worldly wealth deceives those who trust in it and leaves them in need. This ass of worldly wealth first goes astray when God sends adversity to a man and his causes and travel do not proceed as he would or as he thought they should. And when he wishes to win, he loses and does not speed as he thought to speed. And there he thinks to find friends, he finds enemies. And if he wishes to cross the sea, the wind is against him and drives him out of his way. And if he pleads, some slight puts him out of his purpose, and he who thought to spend a month may not spend a year, and perhaps never bring his cause into the right way there he intended it to be. When this ass goes astray, take heed of your way and your purpose, and if your way and purpose are against the pleasure of God, as was the way of Balaam, then turn back and cease from your evil purpose. against the pleasure of God, dispose yourself to patience and thank God for all, and heed what the angel said to Balaam. But the ass said, \"I had not gone out of the way; I would have slain you.\" For the wealth of the world goes sometimes astray by adversity and sickness; otherwise, it would be a cause of much folly for death, both bodily and spiritually. If man had always his wealth and his will in this world, he would give no account of God, nor of man.\n\nThe second token was that he hurried his foot and so diseased his body; that is, when God sends man sickness and casts him down in his bed, and makes him so feeble that his feet may not bear him, then take heed to your way and to your life, if it be contrary to God, and if it amends. The third token was that the ass fell down under his feet in a narrow way; and would not go farther with him. This narrow way and so narrow a passage is death, where no man may flee. Then wealth of This world is like an ass that falls down to the ground and will no longer bear man upon it. Then health and wealth and all the flesh's lust pass. Therefore, when you come to the point, take heed to your way and to your life. And if it is contrary to God, amend it; for ever as you will flee God's sword. Riches and wealth of this world are like a jester's horse. Once upon a time, a proud man entered a stable and found a minstrel's horse standing by his own. And because it was better than his, he took it and rode away, leaving his weak horse behind. The minstrel perceived this and, running by a nearby path, met him passing over a stream. \"Bend your knees,\" the minstrel cried. The horse knew its master's voice, as it was accustomed to do in play, and it did so, kneeling down in the water. Then the minstrel said, \"Leave.\" And immediately the horse rose up as it was taught and cast the proud man into the water and ran away. This minstrel is the world's deceiver, who plays with people of this world as a jester and as a dissembler. His horse is riches of this world, which often at the world's behest plays. Flectamus genua (bend your knees). And brings them low and to great poverty, forsaking them in their most need, and follows the play of this world, not the will of covetous people who would have them, but those who travel most to be rich are often the poorest. Flectamus genua with them who have misled them by misdeeds or by withholding debt or by false executions or by adultery or robbery. Therefore, it is a common proverb, De male quesitis vix gaudet tercius heres. Of evil gained good, the third heir is seldom joyed.\n\nDives. Thy speech is not pleasant to worldly covetous men, and yet experience shows that thou speakest the truth. Pauper. It fares so with many people as it does with many a sheep. For many sheep are led. not paid to go with their fellowes in common pasture, but seek their meat amongst bushes, thorns and briars, to have the better bite, till they are so wicked and snarled among briars and thorns that they may not go away. Then comes the pie or the raven and pecks out one eye; and afterwards the other eye. Then comes the wolf or a hound or some other beast and slews him. Right so it is of covetous people. For they will not live in plain pasture amongst their neighbors, nor be paid with common living that God has sent them, but outrage and seek to be in higher degrees of riches and of worship than their neighbors, and seek their living amongst false riches, as Christ says in the gospel. They borrow from one xiv. of another XX lb. and so forth, and think never to pay, and thus they get much good and live a merry life with other men's good. Also they become executors and attorneys to. A rich man, in his living, should be loyal to him. But when he is dead, they keep all to themselves and thus ensnare themselves in debt and false riches, desiring to be great in this world so they may not pay their debts. Then comes the end, plucks out their right eye and makes them have less conscience before God. After it plucks out their left eye and makes them have less shame before the world. So neither for fear of God nor for shame or the world's reproach do they cease to bear false witness and get falsely good from others and so fall deeper and deeper into debt until at last the fiend kills their body and soul. Therefore look that you pay your debts while you may, for otherwise you shall not when you would. For sheep that go among thorns leave some of their flesh in every bush they go through until they are naked. Rightly, the thorns of false riches and such debts will take your flesh from you, that is, your true cattle, if you have any, so. You shall have right nothing to help yourself\nuntil you shall go naked\nof good and have less than nothing.\nTherefore says a great cleric Tullius,\nBook II.ii. on offices. That nothing suits\nmore a comrade than faith, but faith\ncannot be said he, for men\nwill pay their debts. And in the third book on offices, he says, it is sin\nagainst nature to take away falsely another man's good & to make him\nrich with another man's loss. For this destroys charity and the fellowship of mankind, for men\ndare not gather their goods together by lending for fear of false covetousness. \u00b6Dives. That is true. For I would rather have my goods in other men's hands than in mine, if I knew that they would truly pay it back. But I find so many false and so few true, I dare not lend but to few. Speak forth what you will.\n\nPauper. Two things primarily should abate covetousness\nof man's heart. Instability of this world & fear of death.\nFirst instability of this world, for This world and the wealth of this world are likened to four things unstable. To a wheel about turning, to a ship in the sea saying, to a flower that soon fades and falls to the ground, and to a shadow that passes away and dwells but a moment. First, the wealth of this world is likened to a wheel about turning, for when the wheel goes about, that which is beneath is above, and that which is above is beneath. And that which is on one side is on the other. Similarly, in the wheel of fortune of this world. For now a man is beneath in his youth and beginning. In middle age he is above in his wealth and in his flourishing. But anon the wheel turned down again to greater age, to poverty, to sickness and misfortune, until at last he falls from the wheel and dies, and lies there as a clod of earth by the wall. Therefore in the wheel of fortune is written this verse: Regnabo regno regnaui. I shall reign, I reigned, I shall reign again. Man in his youth when he reigns. I shall reign. But when I am in the midst of my age and have the world at my will, and sit upon the wheel, then I say, I now reign. I am all above. But anon the wheel turns downward, anon comes age, sickness, weakness, loss of cattle, and adversity, then I may say, I have reigned. I was once a man. But when he lies on his deathbed, he may say, I have been without kingdom. My reign, my kingdom, my wealth is done. Also, in the wheel of fortune, is he in one side, and anon it is in the other side. For they who are today friends and stand on his side to help him, the next day they shall be his enemies and stand against him with his adversary. David speaks of this wheel. The wicked and covetous people go about as a wheel. You have set them as a wheel, says the Lord, and like a pot before the face of the wind. A stable before the face of the wind. For as the stable, while the wind blows, wavers and fleets above in the air, now high, now low, but one as the wind passes it falls down to the earth and lies still. So too are the proud covetous people in this world, in wealth and worship, now higher, now lower. And as the stable and the straw in its flight keep no certain way, so keep they no way of God's law until at last the wind passes out of their bodies and they fall down into the grave, and many of them into the pit of hell. This world is likened to a ship in the sea, saying: For be the ship ever so great of itself and have the wind with it all at will, and bear it its sail never so high and go it never so eager, passed there is no token where it went. Right so be a man never so great in this world, and have the wind of my mouth never so well with him to bear his name, to praise him, and to flatter. Though no man dares oppose him, he who does this deed and passes out of this world is soon forgotten. Men shall find no token of him within a few years. Unettes shall he find one friend who will sing a mass for his soul. Go to the churchyard and you shall know by the bodies the rich from the poor, the fair from the foul, the wise from the fools, the free from the bond. But all they torn there to earth and ashes, to worms' meat, to stench and uncleanness. All these great kings, they were once so great in name, where are they all come? Therefore they may say, it is written in the book of wisdom, \"What profit is pride and it passes the waves of the sea, of which it passed, men may find no token.\" Solomon V. A man's life may well be likened to a ship which is narrow and constricted at both ends, but in the middle it is wide and spacious. Right. So is a man's life for his birth and beginning very strait and narrow. For he comes into this world naked and poor, weeping and wailing, unmighty, unwise, and unable to help himself. With much toil, he is brought forth till he comes to man's age. There, the ship of his life is somewhat wide and large, for in his middle age he has most of his might, wit, and will. But the ship of this life draws to another strait end. Age, feebleness, sickness, adversity, loss of goods, and poverty come, and at last, death makes a full strait end, when he dies with bitter pain in much fear and sorrow, and goes hence naked and poor, bearing nothing with him but his good deeds and wicked. Of these two strait ends, Job says thus: Naked I came from my mother's womb, and naked I shall return there; I must stand in the end I shall make, and there I can direct the ship as I will. Rightly shall I direct the ship if I will. In the midst of his life in this world, he may not stand in the middle of his ship, nor set his thought and heart in wealth that he has in his middle age. He shall not stand in the former end, nor set his heart and thought in his birth nor in his beginning, to think much of his kindred, nor of alliance to stir him to pride. But he must stand in the last end of his ship and of his life, and think on his death and on his last end. And how fearfully and how perilously he shall proceed hence, and whether or when he knows not.\n\nIn such a manner he shall best steer the ship of his life towards the safer haven of heavenly bliss. Therefore the wise man says, \"Remember the last things and in eternity you will not sin.\" Think inwardly of your last things and of your end, and you shall never sin. Eccl. vii. In the beginning of every deed, think on the end what end it may have and what may follow from it.\n\nWealth of this world is like a flower that soon fades and falls to the ground. For as the rose flower is fair to sight, sweet in smell, soft in handling, and a wealth of this world is fair to man's sight and liking. But just as the rose grows among thorns, and he who gathers roses must be more wary lest he hurt himself and prick himself, so wealth and riches of this world grow among hardships and thoughts of the rich man. The rich man shall pass away as the flower of the grass and the fleeting. For when the sun shines hot on the head, it withers and dries up, and its flower fades. So says the rich man, for in his living, James 1:10. Worldly wealth is likened to a shadow always passing. For all our living in this world is but a passing and a wanting of light of heavenly bliss. In the midst of the day when the sun is highest, then is the shadow shortest. Rightly in the midst. of his lyfe / & is hyghest in welthe\n& in his pryde / than is his lyf shortest\nfor than men dye sooneste in theyr\nmoost prosperyte. And y\u2022 nygher euen\n& the ende of the daye the lenger is a\nmannes shadewe. Ryght soo these\nworldely couetouse men the lenger yt\nthey lyue & whan they ben at theyr ly\u00a6ues\nende / than they thynke moost to\nlyue lenger. Than they purchace / than\nthey house / than they begyn to\nplete tyll theyr lyfe passe sodaynly a\u2223waye\nas a shadewe at euen Therfor\nmannes lyfe is lykened to a slyder\nwaye. For whan a mart ther\nmyght neuer man ne woman passe\nby this wayt / but at the laste he sly\u2223deth\nin to sekenesse & myscheef & fell\ndowne and dyed / or ellys shall come\nto y\u2022 same ende. And comonly whan\nmen loke ferthest fro them selfe and\nthynke to lyue lengest / and begynne\nmoost to house & to purchas / and pur\u00a6po\ns;e\nmany shrewde tournes / and to\nlyue moost in welth & in delyces / than\nthey dye soonest & passe awaye soday\u00a6nely\nas a shadowe at euen. Example\nCryste telleth in the gospell Luce.xij. Ther was sayth cryste some tyme a\nryche man & hadde in a yere a plen\u2223teuous\ncrop on his londe / in so moche\nthat he hadde not houses ynough to\nlaye it in. He thanked not god of his\ngyft / but tourned hym to proude coue\u00a6tou\ns;e\nthoughtes / & sayd to hymselfe / what\nshall I do I haue no housynge\nto laye in my corn & my good. I shal\ndestroye myn olde bernes & garnerys\nand make newe lenger & larger / and\nstuffe them full of good / and than\nshall I saye to my soule. Now soule\nthou haste good ynough for many ye\u00a6res\n/ now take thy reste / now ete and\ndrynke & make feste. So he thought\nall of his lyf in this worlde / & nought\nof the lyfe in the other worlde. Anone\ngod sayd to hym. Fole this nyght fen\u00a6des\nshall take thy soule from the / to\nwhom shall than be all the goodes\nthat thou haste arayed & gadred to\ngydre. He myght saye that they shol\u00a6de\nbe theyrs that trauayled not ther\u2223fore.\nTHe clerkes that treate of kyn\u00a6de\nsaye yt the foxe in wynter\nwhan he gooth to seke his\npray / yf he come to a frollen water / he lies he there down to the ice, and if he here only water running under, he will not pass over there, for the ice is not safe, but he sinks him another safer way. Thus I would all sinful covetous men do when they go about to sicken their prayer with false cunning, of false purchase, or to rob and beguile any man of his good. Then I would they laid their water and turned again to the water. Right so all we came from the earth and shall turn again to the earth, and if they would thus lay their art, eat and drink as you do, and led their days in much mirth, and in a twinkling of an eye many of them sank down into the pit of hell, where their flesh is given unto worms, and where their soul is put in to endless pain, what help them their vain glory, their pope, their pride, their mirth, their game and glee. Where is now their game and their laughing, their boast and their high bearing, all is past as a shadow. From great mirth they have become. fallen into endless sorrow from lust and looking into bitter pain from plenty, into endless misfortune. \"These words stir and so do many other little things set by wealth and worship of this world. But well is he who may have help after his death and then find friends and true attorneys. \"Pauper But more better it is that he has grace to help himself before his death with his own good, for one penny profits more before his death than twenty after, and more benefits one can give before a man than twenty behind him. \"Therefore St. Lucy taught her mother to do alms by her life and not abide till after her death, and said to her mother: \"Here is my counsel. It is no gift pleasing to God when man or woman gives what he may not use himself; therefore, if you want it to please God with your gift, give him what you may use yourself. For you give it in your dying, therefore you give it to him, for you may not carry it with you.\" And therefore, mother, while you live. A man should give health to God that he has, for if a man will not do for himself while he may, and his executors and attorneys do nothing for him, it is no great matter. Each man and woman is most held to himself. However, it often happens through them who died and their executors, as it once did with two fools who lived in a lord's court. One was a wise fool, the other a natural fool. It happened on a day that they came to the kitchen where people were at the oven, and the oven was glowing hot. Then the wise fool spoke to the natural fool, asking whether the oven was now as hot as it seemed. The natural fool replied, \"You said the wise fool. But which of us shall go in first to test it?\" Then the natural fool said, \"I shall go in, and you shall have a pail of water and stand at the oven's mouth. And if I feel heat and cry 'cast, cast,' immediately cast the water after me and quench the fire around me.\" It shall be done, he said. other fool. The natural fool took a pottle full of water in his hand and crept into the oven. And anon as he was in, he began to burn. And anon he cried, \"cast, cast.\" When the other fool saw his folly, he laughed so entirely that unnethes he might stand on his feet. Then the fool in the oven cried, \"cast, man, cast! I burn to death.\" Then the other fool answered, \"burn, you, if you burn will, die, if thou wilt. I laugh so that I may not cast.\" And so the fool burned to death in the oven. By the two fools I understood men and their false executors; for both are fools. For the executors are great fools in that they bind themselves to hell's pain for their falsehead. But they that die are more foolish in that they trust more to other men than to themselves. For when they shall creep into purgatory, that is hotter than any oven, than they take to their executors a pottle full of water in their hand, to say. gold and silver and other riches for doing alms for them, and by alms-giving, by masses singing, & holy prayers, refresh them in their pains & keep the fire about them. But commonly when they have this ball of water in their hand & have the goods at their will, they laugh and make merry and fare well with the goods of the deed, so that they have nothing to regret for, as they are loath to forgo any of the goods. And sometimes the sinful soul lies in purgatory and suffers much woe & cries out for help night and day, saying: \"Have mercy on me, have mercy on me. Hail to you, my friends. Quis manu [dei] me tangit. Job. XIX. Have mercy on me, have mercy on me, namely, my friends, for the hand of God has touched me harshly. And when they find no help from them, they ask for vengeance from them night and day. A great cleric, Turpin, was with King Charles in his eastern army, a man of good conscience. & whan he sholde dye he called to hy\u0304\nhis neuewe praynge hym yt whan he\nwere deed he shold selle his horse and\nhis harneys & do almesse / and do syn\u00a6ge\nthrytty masses for his loue. He be\u2223hyght\nhym well but lasted hym full\neuyll / & kept it stylle to his owne vse\nand dyd not as he badde hym doo.\nWhan the thrytty dayes were passed\nin y\u2022 nyght folowynge / the knyght ap\u00a6peryd\nin slepe to his neuewe / & axed\nhym why he had not done as he bad\nhym do. Than he excused him by dy\u00a6uer\ns;e\nbesynesses y\u2022 he fayned not that\nhadde. And he axed his eme how he\nfared. And than he answered & sayd\nI shall telle the how I fare / and how\nthou shalt fare. Alle these thrytty\ndayes I haue ben in purgatorye and\nsuffred ful moche woo and payne for\ndefaute of helpe. But now thanke\nbe god I am passed purgatorye and\ngoo vp to heuens blysse without en\u2223de.\nBut for thou woldest not helpe\nme as I badde the / therfore as this\ndaye mydmorowe thou shalt dye and\ngoo to helle without ende. On the\nnext daye folowynge as he rode in y\u2022 \"Once upon the same horse, he told his companions these dreams. Suddenly, at midday, a black sky appeared with thunder and lightning and a great number of demons in the likeness of ravens and rooks. They seized him from the horse in the midst of the east and flew away with him. They saw no more of him until they had traveled four days' journey among the mountains of Navarre. There they found him torn and drawn from life, but his soul was drawn to hell. By his coat armor, they knew it was the same man, Dives. A man finds few friends.\n\nIn the vita Barlaam, there was a rich man who had three friends. The first and second, he loved with all his heart. But the third friend, he loved little or not at all. This man fell into such danger against his king that both the king and he were in danger of being slain. Then he went to his first friend, whom he loved so much, praying him for help, and asking him to go to the king and speak for him.\" save his life if he might. Then he answered and said, Farewell, I don't know that. I have other fellows and friends enough with whom I have my merries and solace. Nevertheless, if you are slain, I shall give you a sheet to bury you. Then he went to the second friend that he loved so much, praying him for help. And he excused himself and said, I pray you have me excused / for I am so busy that I may not attend to the But yet, for old friendship's sake, I shall go with you on the way to the gate. Then he went to the third friend that he loved so little and prayed him for help and said, Leave friend, I am ashamed to speak to you for I have been to the full unkind and little love shown to you. But I pray you have mercy on me / & for God's sake help me in this need. And then he answered him and said, Leave friend, welcome be thou / and be of good comfort / for I am thy friend and will be thy friend / and to help thee that I may do, thou shalt find me ready. And anon he went and did so and spoke to the king that he saved. In wealth so long he shall have friends enough to take from him what they may and to flatter him and to please him. But if he begins to go downward, then he will find few friends and many enemies. Therefore the wise man says, \"In times of fortune, many count friends. When fortune departs, no one will be a friend.\" In times of wealth, a man will find friends enough. But when riches and happiness are gone, he will find few friends and feel few. Speak out your tale. By this rich man I understand every man who has riches and goods of this world. By his first friend he loved so much, who gave him but a sheet to be buried in, I understood the world, which worldly men love so much. For love of it they toil night and day and put themselves in peril of body and soul, and often give themselves both body and soul. And yet at the last end, it gives them but a sheet to be buried in. For many of them, when they die, have less than nothing. And if they have anything, yet The executors will say they have nothing more than they owe. By the second friend who went with him to the yard, I understand a man's wife, his children, and his bodily friends. And a woman's husband, her children, and her bodily friends, who when they are dead, shall go with them on the way to the yard and bring them to their grave, and perhaps stand and weep on them. But man or woman dead and doleful under clay, he is soon forgotten and out of mind passed away. Be the belles ronges and the masses sung, he is soon forgotten. Unless he finds one friend who will sing a mass for him in the year. By the third friend whom he loved so little and who helped him at his need, I understand almsdeed, which the worldly covetous men love little. And yet at the dreadful doom when they shall stand at the bar before the sovereign Judge Christ Ihesu, then almsdeed will be the best friend they shall have. For that shall speak for them and pray for them and save them if they shall be saved. And therefore Solomon says, \"Conclude alms in the bosom of the poor. And she herself will plead for you before all evil.\" Ecclesiastes 29. Therefore, friend, do as Tobit taught his son. From your substance give alms. Do alms of your good and of your cattle, and do not turn away your face from any poor man, and as you may be merciful. If you have much, give much. But if you have but little, study to give little with good will. For then you treasure up a great gift in the day of need. For alms deliver souls from every sin and from death, and did not allow the soul to go into darkness. Tobit 4.\n\nTo whom shall I do my alms? \u00b6Pauper Do as Christ commands in the gospel. Give to every beggar who asks you. Luke 6. \u00b6Dives. Contra. Christ in the gospel Luke 14 says, \"When you make a feast, call the poor, the maimed, the lame, the blind.\" You shall invite your friends, neighbors, cousins, and the rich to your feast, but call not the poor, the feeble, the blind, and the lame. By these words it seems to me that I should do no alms but to the poor, the feeble, the blind, and the lame. Christ did not bid men to bid their friends and their neighbors, and the rich, to the feast. But he commanded them not only to bid their friends and the rich, but also the poor and needy, and the crippled. He commanded that men should not bid the rich and their friends to feast with any wicked intention, in hope of false winning, for pomp, for gluttony, or for lechery, or to get them a great worldly name, but primarily for the nourishment and charity of the poor, and in token that the feast is made with good intention, both the rich and the poor are pleased with it. And Christ himself, though he was poor in our humanity, was not feeble, blind, or halt when he said these words, to the Pharisees to whom he said these words, nor when. He was at the Brydales with his mod in the charge of Galyle, not when Mary Magdalene and her sister Martha, and Zacheus, made him great feasts. Yet they were praised by Christ for their deeds, and all who fed Christ and his apostles and disciples when they went about the world preaching and teaching were praised. And the apostles and disciples were strong men, neither blind nor lame. And Christ himself fed his disciples neither blind nor lame. And sometimes he fed them Luke 5:29 and Matthew 14:16. Also, two disciples took Christ to Herod's feast in the likeness of a pilgrim, as we read in holy writ. Acts 10. And all these were praised by God and had more thanks from God for their almsdeeds. Therefore I said first. Christ commanded that men should do alms to all who are in need, both friend and foe. And the apostle commands, if your enemy is hungry, feed him; if he is thirsty, give him drink. The charity of Christ's faith outlasts no person. A woman, no matter her state or degree, no heathen or Christian, should not withhold alms from those who have need. We must have pity on all and help as we can. However, we must keep order in giving and take heed to the cause and manner of need in those to whom we give alms. For some are poor willingly and others against their will. And those who are poor willingly, some are poor for the love of God, and some for the love of the world. Those who are poor for the love of God must be helped above others, for their poverty is praiseworthy and virtuous. Those who are poor willingly not for God's sake, but for the world's sake, as the Romans did, and as many do these days, neglecting their own good and giving it to their children to make them great in this world, and taking so much heed to other men's profit that they take none heed of themselves and so fall into poverty and need. Such poor people must primarily be helped by those to whom they belong. Goods profit more from helping the poor than from others, but they shall not be favored over the poor for the love of God. Of those who are poor against their will, some are poor by misfortune, by the servitude of fortune, and by God not multiplying their goods as they would. And they have less of what they have due to misfortunes, and by the judgment of God. Some are poor only for sin and for the love of sin, such as those who waste their goods in lechery, gluttony, pride, pleasing, rioting, and vanity. Such poor people are last in the order of alms giving, but their need is greater. And nevertheless, if they have patience with their poverty, they shall have reward for their patience if they repent of their misdeeds. And in the same manner, some are weak, blind, and lame for God's cause and for God's love. Some are poor against their will by the course of nature. Some against. Wyl for love of sin, as thieves, fighters, and baeters, in fight and barrters, lose they eyes, feet, and hooses, and are often punished by the law. God forbid such poor people be put in the order of alms-giving before them, the poor and feeble, by virtue and for God's sake. Such shall be helped, not to lust of their flesh nor to do them worship, but only to save their kind till the doom of God passes upon them by process of law. &Diues. Many people think it is no alms to do good to such people. Proverbs. Yes, indeed. For God will reward them, and at the doom He shall say to them, the poor in spirit and lowly of heart, and such are called the brethren of Christ and the least among them by humility whereby they humble themselves. &Pauper They are not people poor in spirit, but they. be poor for God's sake. And St. Austen shows that God accepts more the alms given to the poor for God's sake than to those who are poor against their will and for sin's sake. This conclusion, though it be true, makes me think that Christ will say these words for the alms He has done to all manner of poor men, both worthy and unworthy. For then He will render reward for every good deed. For why did the wicked and sinful poor men become called the least of God's people? Because they are least set by in His court. And therefore He says in the gospel that whoever breaks one of His least commandments and teaches others to do so by word or by evil example, he shall be called least in the kingdom of heaven. God will show great pity and more mercy at the judgment what thing it is done for His sake to His enemies and to His least servants, most unworthy; He will accept it and reward it as if it were done to Himself. His own person and says, \"I thank you for that which you did to the least of mine. Why should he call them brothers, the least worthy, and many of them to whom the alms were given shall be damned? Pauper (Er) he shall give the sentence of damnation; he shall call all men brothers for likeness of kind. For in him, he is man, he is brother to us all by likeness of kind, but not by grace or by bliss, but only to them who are in grace. Then the meek Judge shall call all men brothers to comfort those that shall be saved, and to greet discomfort to them who shall be damned, when they shall see the meek Judge not forgetting the brotherhood and likeness in kind which he has with them, and yet caught and in a manner compelled by his righteousness to condemn them. Great sorrow they shall have when they shall know their sins so grievous and so great, and their unkindness so much, that their own brother, so meek a judge, must condemn them.\" Pauper. This opinion is more pleasing to rich men and to other sinful wretches than to be helped by alms-givers. For in many countries there are few poor people in spirit, or by their will. Few have forsaken the world for God's sake, but many there are who have been forsaken by the world, many who are poor for sin's sake, and many who lie bound in prison in great poverty, hunger, cold, and bitter pains. And to such people in many countries men most commonly give their alms in hope to be rewarded thereby at the last judgment. Paupers shall be rewarded and treated accordingly, as I said first, and then Christ the righteous Judge shall thank men for their alms, they did for His love, to His enemies and wicked doers, for their alms they did to His friends and true servants would not help in need for His sake, but put themselves in poverty and much trouble for the help of the needy. mannes soule. And yf it be so plesau\u0304t\n& medefull to gyue almesse to suche\npoore folke forsakynge the worlde / of\nwhiche many neyther shall be rescey\u2223ued\nin to endlesse tabnacles of blysse / neyther\nshall resceyue in to that blysse\nmoche more it is plesau\u0304t to god & me\nrytorye to helpe them yt ben poore in\nspyryte & in wyll for the loue of god.\nFor as cryste sayth in the gospell / the\nkyngdom of heuen is theyrs / & it is\ngraunted to theym to resceyue folke\nthat haue holpen them in to endelesse\ntabernacles.\nANd therfore leue frende wytt\nye it wel yt yf man or woman\nhaue more wyl to gyue to the\u0304\nthat ben poore ayenst theyr wyl & for\nthe loue of synne / than for to gyue to\nthem yt ben poore for goddes sake &\nfor goddes cause / they synne greuous\u2223ly\n& lese the mede of theyr almesse in\nthat they put goddes enemyes byfore\nhis frendes / & vyce byfore vertue. And\ntherfore ye shall releue all the poore\n& nedy as ye maye / but pryncypally\nthem y\u2022 ben nedy & poore for goddes\nsake & by waye of vertue. For yf ye le\u00a6ue by false opinion, give more alms for the less, when you can do both in good manner, you lessen both reward for the more and for the less. Therefore Saint Austin says, \"Thou shalt not do to the poor preacher of God's word as you do to the beggar passing by the way. To the beggar you give, for Christ bids that you give to each that asks of you. But to the poor preacher you ought to give, even if he does not ask. And therefore let the poor preacher, God's knight, not need to ask from you. For if he needs to ask because of your default and your negligence, he shows the damning or he asks in vain. And just as it is said of the beggar who asks from you, give to every man who asks of you, so it is said of him whom you ought to seek. Let your alms be sweet in your hand until you find him to whom you must give. Give to every man who asks of you, but rather and more to God's servant of Christ, though he asks not. Hec Augustinus. Et ponit in. And therefore the law states that he who refuses to give alms to men who follow the life of the apostles in poverty and to poor preachers for their necessary use, damns himself. The apostle says it is a debt to the poor preacher of God's word to live by his preaching. Therefore, Raymond Hospitality ordains that some ask alms out of debt, some only for necessity to sustain the body. Those who ask alms out of debt are either known as such or not. If they are known, they must be helped. If they are not known, they shall be examined wisely to see if it is as they say. For it would be great peril to let them go if it is so. For they give spiritual things, and bodily things are due to them, as St. Paul says in Titus 41: Quiescamus. And if they ask only for the sustenance of the body, either you might give all for their place and time, or you might not. Give all. If you mayst give all you owe to give all after the need that they pretend and according to their state well ruled, take an example of Abraham and Loth, who received people inconsiderately to hospitality, and so they received angels. And if they had put some away, perhaps they should have put away angels for men. As Chrysostom supper Ephraem ad Hebreos says, therefore he says that God shall not yield the reward for the good life of them whom you receive, but for your good will, and for the worship you do to them for God's sake, for your mercy and your goodness. And therefore the law says, a man ought to give his alms to cursed people and to sinful people, however wicked they may be. For as St. Augustine says, if the sinner does worse for men's alms, it is better to withdraw it from him than to give it to him. And in case when you might not help all, you must take heed to ten things. To:\n\n1. The poor and the needy\n2. The stranger and the orphan\n3. The widow\n4. The prisoner\n5. The traveler\n6. The naked\n7. The sick\n8. The blind\n9. The lame\n10. The leper. faith / reason / place / time / manner / need / nearness\nof blood and affinity / age / feebleness / nobility.\nFire and so on, take heed\nto faith, for in case you shall put\na Christian man before a heathen man\nAlso take heed to the cause of his need\n/ whether he is come to need for God's\ncause / or because of sin. Take\nheed also to the place / as when the right\nfull man is tormented in prison for\ndebt and help him if you may. For\nthen we are bound to help all if we may / much more are we bound to help\nthe righteous man and woman. Also\ntake heed to the time / for if he gets nothing of thee in the time of his tribulation\n& in the time of peril when he\nis led to his death unrightfully / but you set more by your money than you do by his life / it is no light sin\nAlso take heed to the manner of giving\n/ that you give so much to one day that\nyou may give another day to another / but\nyou will forsake the world all at once for God's sake & for perfection. Take heed and give to them after they have need. Take heed of nearness of blood and affinity, for by kind they must be helped rather than strangers if the need is even. Take heed of age, for old people must be put before young people. Take heed of feebleness, for blind, lame, and other feeble people must be helped rather than whole people in even need. Take heed of the nobility of the person, namely to those who without sin have fallen to poverty and misfortune, for commonly such are shameful to ask. Causa. fidem. tempus. sanguis. locus. ac modus etas. Debilis ingenius. vericundus factus egenus. Hijs bona persons prudens erogare teneris. And St. Austen agrees therein in \"de doctrina christiana\" li. i. ca. x. \u00b6Dives. I suppose I met two poor men, strangers alike, both they ask, and I have nothing I may give but only to one of them. Poor man. St. Austen in the same place you should give it by lot. You shall speak first. Pauper also in your giving, you must take heed to the holiness and profitability and nearness of the person who needs help. For to the holier man and to him who is or has been more profitable to the community, you shall give rather and better than to a person near of kin or of affinity not so holy nor so profitable, but you have the more special care of him, and but he is in greater need. Also to them who are poor for Christ's sake and to poor preachers who preach primarily for the worship of God and help of man's soul, putting away all spices of false covetousness, you shall give to him who is needful to them after your time and after your power, as to disciples of Christ. But to other poor people who are poor against their will, whom the world has forsaken, it suffices to give honestly and wholesomely, for it is sin to give deceitfully. suche poor common beggars when they are not convenient to them. According to the law, D.xxv. V. S. multi et D.xli. Non cogant. Of other poor men speaks St. Austen in a sermon of clerks' life and says thus. If the rich man has but one child, we he cryste be his other child. If he has two children, think he that cryste be the third. If he has ten, let cryste be the eleventh; that is, give he to cryste what he should spend on the eleventh. And thus leave friend, you may see that rich men, who are God's receivers and God's bailiffs, owe to provide for them that are poor for God's love and willingly have forsaken the world for his sake, that they have no need. But to common beggars and to needy folk which the world has forsaken, it suffices to help them and to give them what they lack. Also leave friend, as St. Austen says in the book of the City of God, Lib. xxi, cap. xxvi. They that will not amend their life nor forsake their wickedness. \"For greater sins do not please alms, as the saying goes. Why should alms be done to obtain forgiveness of sins, not to gain leave to dwell in sin and do wrong? Dives. I think your speech reasonable, good and profitable, and well confirmed by great authority. I thank you for your words and your good commandment. Now I pray you instruct me in the tenth commandment.\n\nThe tenth commandment is this. Thou shalt not covet thy neighbor's wife. And following that, he forbids all manner of covetousness, as St. Augustine says, the tenth commandment is this alone: thou shalt not desire thy neighbor's servant, not his ox nor his ass, nor anything that is his. It is also a new prohibition of all kinds of covetousness, both of things movable and immovable, both of covetousness of the eye and of the flesh. And therefore, if a man discovers another man's servant.\" If not every form of covetousness is deadly sin against God's commandment, for covetousness both of the eye and of the flesh falls lightly into man's heart. It is not in our power always to flee the thought of false covetousness. For as Paul says, the flesh lusts against the spirit. God forbids not such covetousness that is not in our power to flee, but He forbids all manner of covetousness with assent to perform it and prolonged dwelling therein. Therefore, though men do not in deed their false covetousness, if they are willing to do it in deed if they might or dared for fear of the world, then they sin mortally against God's will. / it is dedely synne & ayenst goddes\nco\u0304mau\u0304dement. And as saynt Poule\nsayth / it is rote & begynnyng of euery\neuyll. Radix oi\u0304m malo{rum} est cupiditas\nSythen wycked wyll gooth byfore\nwycked dede / why putteth not god y\u2022\nforbedynge of false couetyse & of wyc\u00a6ked\nwyll in y\u2022 ordre of the .x. co\u0304mau\u0304de\u00a6mentes\nbyfore the forbedynge of the\ndede of lechery & of theft / syth couety\u2223se\n& euyll wyll is begynnynge of both\nFor wycked wyll gooth byfore euery\nsynne / in so moche y\u2022 ne were not wyc\u00a6ked\nwyll there sholde noo synne be.\n\u00b6Pauper God gaue the tenthe co\u0304\u2223mau\u0304dement\nto the people as soueray\u00a6ne\ntecher & as souerayne leche. And\neuery techynge must begynne at thyn\u00a6ges\nthat ben moost easy to knowe / &\neuery cure & leche crafte bothe of bo\u2223dye\n& of soule muste begynne there\nthe sekenesse is felte moost-greuous.\nAnd for as moche as the vnwyse peo\u00a6ple\nhath more knowynge that mysde\nde was synne than myswylle / & felte\nthem more aggreued by mysdede tha\u0304\nmyswylle / therfore god forbedeth fyr\u00a6ste the deed of false covetousness / and after he forbade the will and the consent to myscovetousness. Yet contrary to thee. God forbids nothing but sin / and sin of deed and of will is all one. For sin begins at evil will and ends in evil deed. As we read in the second book of Kings / of King David. First he lusted after the fair woman Bathsheba, who was wife to the true knight Uriah / and from that wicked desire he fell into adultery / and from adultery into gluttony / and from gluttony into false traitory / and from traitory into murder and manslaughter / and blasphemy / and despising of God's high majesty / wherefore God punished him severely / for the child was most wickedly begotten and died soon after the birth. And his son Absalom lay openly by his wife in sight of the people and drove him out of his kingdom. His other son Amnon lay by his own sister Tamar. And therefore Absalom, his brother, slew him / and Amnon's son Solomon slew his brother Absalom / and so David had little joy of his sons. Children, because of his outrage, and was never steadily in his kingdom for that outrage and murder, and other sins that came all of his wicked desire and evil will. He so misdesired another man's wife against her will, when he says. Thou shalt not desire thy neighbor's wife. (Proverbs) When wicked deed is knit to wicked will, it is one sin, and both are forbidden by the same commandment, in which he forbids lechery and theft. But when the will and the assent are not done in deed, then the sin stands only in evil will, and such sin primarily is forbidden by these last commandments, in which God shows openly that evil will without the deed is deadly sin. Deuteronomy. When God gave the commandments at Sinai, He first forbade the coveting of the eye. But when Moses rehearsed again the law to the children of Israel when they should enter into the land of promise, there Moses first forbade coveting: (Exodus) of flesh and puts it before / as we read Deuteronomy 5: what was the cause of this diversity. A person. When God gave them the law at Mount Sinai, they were in the desert in great distress / and therefore they were more inclined to robbery than to lechery. And therefore God for that time forbade the first desire of the eye and then the desire of the flesh. But when Moses rehearsed the law to them again in his last days / they were at the entrance of the land of Canaan in a plentiful country / where they were more inclined to lechery for welfare than to robbery for themselves. And therefore Moses for that time forbade them the first desire of the flesh and then the desire of the eye and of riches. Another cause is this. For the pilgrimage of the children of Israel forty years in the desert signifies our pilgrimage here in this world from our beginning to our ending. In token of this, man and woman in their youth and in their beginning are sooner tempted to covetousness. In olden times, people were tempted by covetousness of the eye and worldly goods more than by other temptations in their ending and later years. For just as their body approaches the earth in old age, so their heart desires earthly things most. At the beginning of their pilgrimage in the desert, God forbade them primarily and at the end, as those near their end, he forbade them most openly and without frequent repetition, covetousness of the eye. Commonly, the nearer men are to their end, the more covetous they become. God in the sixth commandment forbids the deed of lechery and adultery, and in this commandment, he forbids the will and consent. Her heart to lechery and to sensuality, for the deed of lechery is deadly sin, so is the foul consent and the desire of the heart deadly sin. For as Christ says in the Gospel of Matthew, \"He that looketh on a woman to lust after her, he hath committed adultery with her in his heart. And therefore every man should take heed lest any thoughts enter into his heart, and if any thoughts begin to draw the reason of his soul to consent to sin, let him away with those thoughts immediately, and let him think on the bitter pains that Christ suffered in His side, hands, and feet, and so turn his carnal love into the devotion of Christ's passion, and quench the burning thoughts of lechery with the blood and water that ran out of Christ's side when His heart was pierced with that sharp spear, and think on the endless love that Christ showed then to Him and to all mankind. And so to turn his foul, stinking love that he begins to entertain.\" A master once told of a bird in Egypt called a pelican. Among all birds, it is the most cherished and loved by him. There is great enmity between him and the adder. The adder waits outside the pelican's nest to seek food for himself and his young ones. When the pelican is away, the adder enters the nest, stings and poisons them, and kills them. Upon returning and finding his young ones slain, the pelican makes much sorrow and mourning. For three days and three nights, he mourns for their death. At the end of the third day, he sets himself over his young ones and strikes himself on the side with his beak, letting his blood fall upon them. Instantly, by the virtue of the blood and the power of nature, they come back to life. This pelican, who loves so much, is symbolic of Christ's sacrifice and resurrection. His birds understand Christ Jesus, God's son, loves man's soul and woman's more than ever did the peacock. He says himself, \"Likewise made am I to the pelican of the wilderness.\" I am made like the pelican of the desert. By the birds I understand Adam and Eve and all mankind. By the nest I understand paradise's bliss. For just as birds are brought forth in the nest, so mankind had his beginning and was brought forth in paradise. By the adder I understand the devil, who appeared in the form of an adder to Eve and deceived her fully and Adam also with his wicked seducing and killed them both body and soul. And not only did he kill them but also all mankind in them. If Adam had not sinned, we would never have died nor known sorrow. Therefore, this pelican, Christ Jesus, seeing mankind fall into the devil's trick, had mercy on mankind and took flesh. And the blood of the maiden Mary, and he became\na servant in her likeness, and in our humanity and kind,\nsuffered to be taken and bound and scourged / mocked\n/ at the pillar / crowned with thorns / nailed to the tree\nhands and feet / and hanged on the cross as a thief among thieves\nand pierced to the heart with a sharp spear / and so died bitter death all for our sin and not for his own / for he did never sin in word or deed, as Saint Peter says in his epistle. And thus, for our love it is to him most unfair,\nhe shed his precious blood out of every part of his blessed body, born of the maiden. And his inner heart's blood he shed so to wash us from our sins and to raise us from the death of sin into the life of grace / and after bodily death into the life of eternal bliss.\nTherefore Saint John says, \"He loved us and washed us from our sins in his precious blood. Love drew him down from heaven to earth / love led him into the.\" maydens bosom brought him into this wicked world. Love dwelt in cradle and marveled in clothes poor, and laid him in an ox stall. Love held him here in sorrow and care, hunger and thirst and much toil for thirty-two years and more. At last love took him and held him and set him at the bar before the sinful Justice Pilate. Love laid him on the cross and nailed him to the tree. Love led him to his death and cleaved his heart asunder. And for whose love, friend, love, for love of you and me and other sinful wretches who never did him good but offended him night and day and were to him unkind. Therefore he may well say the words that Solomon said. Fortis est ut mors dilectio. Cant is called well of ghostly fire, and you shall not do the desire of the flesh, for the mind of Christ's passion is the best remedy against temptation of lechery. Also, it is a good remedy for a man to think on his death and on his flesh and on the bitter pains of hell everlasting. \"High offense of God and the endless joys that they lose if they assent to lechery. Therefore Solomon says, \"Remember your last things and you shall never sin.\" Eccl. VII. Think on your last things and you shall never do sin. Each man and woman should beware that neither by nice conversation nor by foolish speech, nor by nice array of body, they stir any man or woman to lechery. And though reasonable array and honesty are commended both in man and woman according to God's law and reason, and they must be well aware that by such array they fall not into pride nor lechery, nor stir others to lechery willingly and unwittingly. We read in the lives of the saints that there was a holy woman whose name was Alexandre. She was a fair woman. When she heard that a man had fallen into hard temptation of lechery because of her beauty, she shut herself in a house and would never see man again, except to take her living in by a small wicked man.\" Men asked her why she acted so. She replied that she'd rather quickly bury herself than harm any soul created by God and bought so dearly with His precious blood. We also read in the life of St. Bride that a man wanted to marry her for her beauty, and she prayed God to send some blemishes on her face to cease his temptation. Suddenly, her eye burst out of her head, so her father made her a nun as a woman unable to the world. And when she was made a nun and had forsaken the world, none she had her eye and her sight again. Thus, women should carefully keep themselves in chastity and cleanliness: maids in chastity of maidenhood, widows in chastity of widowhood, wives in chastity of wedlock, and keep their bodies truly to their husbands. And so husbands truly to their wives. For it is a deadly sin for a man to desire another man's wife or his maiden or his daughter to fleshly lust. Much. More is it deadly sin to oppress and defile them and lie with them. Duces. St. Paul says that the flesh desires and craves always against the soul. It is full hard to withstand his lusts and desires. Therefore, a man should govern and chastise his body as a good man of arms governs and chastises his horse. For as Job says, \"All our living on earth is knighthood and fighting against the foe, the world and the flesh.\" Job 7. And in this battle our body is our horse which we must chase and rule as a knight does his horse. For if the horse is proud and ill-tamed, he may easily cause his master harm and be the cause of his death. And if he is tame to his master and well-tamed, it shall do him honor and help him in need and save his life. Three things are necessary for the knight to rule his horse well. He must have a bridle and a saddle, and by the bridle I understand abstinence and toil, by which the flesh must be refrained. For his lusts and evil teachings, when he begins to wax proud and wining and preening against his master, it is the soul. And if he is over proud and rebels to his master, he must have a sharp bit of sharp abstinence and hard labor. And if he is meek and treatable, give him a smooth bit of easy abstinence and common labor. The reins of your bit should be two parts of temperance. That is to say, neither too much nor too little entwined in a knot of good discretion. And then follow not the grumbling and stirrings of your flesh. The stirrups of your saddle should be lowliness and sadness. Lowliness against pride, sadness against the world and the flesh. That you be not sorry for any woe, nor glad for any joy nor welfare. Sit steadily in your saddle and keep well your stirrups, and for no pride nor wrath, nor sickness nor adversity, let not your horse cast its saddle of patience, but then sit fast by the virtue of spiritual strength and keep. thy soul in the saddle of patience, as Christ bids in the gospels when he says, \"In patience inherits his brother Abel.\" Why are you angry and why is your face so fallen? For he fell from the saddle of patience. If you do well, you shall receive good from me; and if you do evil, your sin comes at you at the gate to be punished. But the desire of sin shall be under you and in your power, as the horse under the knight, and you shall be lord of it if you will. Gen. iv. But Cain, by the misgovernance of his horse, fell out of his saddle of patience into the manslaughter of his brother. For he would not keep her in the saddle of patience nor restrain the wicked desire of his flesh; and therefore God cursed him first of all men. Therefore, friend, keep yourself well in the saddle of patience, and let no anger, nor loss of cattle, nor death of friends, nor adversity, nor tribulation, nor sickness unsettle you from patience. But sit fast as Job did. \"say you as he said when he had lost all his goods and all his children were slain and himself smitten with harsh sickness and horrible and foul, then he said thus. If we have taken good things from God's hand, why should we not endure wicked things and painful ones, the punishment of our sin? God gives and God has taken away, as He wills; blessed be our Lord's name. Job 1.2:3. Sit you sadly in the saddle of patience and rule your horse by the bridle of abstinence and by the reins of temperance, and if your horse is dull in God's way, prick him with two spurs that are dead from hell's pain and love of God and heavenly bliss. And so with fear and love compel your horse to hurry in God's way. Let not your horse be carnal by ease and welfare, nor feeble for misfortune. The master of kinds Liiiij de Qualitate Elementari tells of a bird that is called a barnacle. This bird hatches out of a tree over the water.\" as longe as it hanged on the tree / it\nis deed / but anon as it louseth from y\u2022\ntree & falleth downe in to the water / anone\nit quykeneth & swymmeth for\u2223the.\nThis byrde sayth he hath lytell\nflesse & lesse blood. By this tree I vn\u2223derstande\nmankynde that came al of\nAdam & Eue / as the tree & his brau\u0304\u2223ches\ncome al of y\u2022 rote byneth By this\nbyrde I vnderstande euery man & wo\u00a6man\nwhiche whan they be fyrst born\nof theyr moder they be deed by orygy\u00a6nal\nsynne of Adam & not able to the\nlyf of grace ne of blysse. For as saynt\nPoule sayth / we ben all born childern\nof wrath & of deth. But anone as we\nfalle in to y\u2022 \u2022 water of\nbaptyme & ben baptysed / anon we res\u00a6ceyue\ny\u2022 ly\u2022 lyf\nof heuen blysse / yf we kepe vs besely\nfrom the blood of synne / & from y\u2022 car\u00a6nalyte\nof the bodye & desytes of y\u2022 fles\u00a6she.\nFor saynt Peter byddeth vs. Ab\u2223stinete\nvos a carnali{bus} desiderijs que\nmilita\u0304t aduersus ai\u0304am .i. Petri .ij. Ab\u2223steyne\nye you from flesshely desyres yt\nfyght ayenst the soule. But for as mo\u00a6che \"as Job says that all a man's life on earth is knighthood and fighting against spiritual enemies. Milicia et vos [super] terarum. Job 7. Therefore, it is necessary for every Christian man to govern well the horse of his body, as I have said. But moreover, as Saint Paul says, he must arm himself with spiritual armor against the assaults and darts of temptation. For as Saint Paul says in Ephesians 6:\n\nAll our fighting is against the wicked spirits in the heavenly places, [which are] princes and powers of the darkness of this world. Therefore he says,\n\nArm yourselves in the armor of God that you may be able to withstand the temptation and the snares of the devil, and stand firm in all things. Stand therefore, he says, in truth, and gird your loins with the belt of chastity. And put on the breastplate of righteousness, and put on your feet the shoes of the gospel of peace. And in all things take the shield of faith with which you may extinguish all the fiery darts of the wicked one.\" And take you the basinet of health and the sword of the Holy Ghost, that is God's word, which He says in another place is sharper than any two-edged sword. And by all manner of prayers and supplications, pray you every time and always in spirit, and wake you always in Him in all manner of watchfulness. And thus St. Paul, by the likeness of bodily armor, teaches us goosely armor, and teaches us well to arm our lands by the virtue of chastity, when he bids us gird our lands. And then he bids us do on the hauberk of righteousness as defense for both body and soul, for we do right to all and yield to God and to every creature that longs to Him, both to our superiors and to our fellows and to our subjects, and to them that are before us in this world by alms giving and yielding of debts for those that are dead, and to them that are behind us to come by saving their right and their due heritage. And thus we arm ourselves behind and before and on every side. The haberdashery of righteousness. And rightly, in the haberdashery, every ring agrees with another and is joined with another. So should all our righteousness agree and be joined to the Right, that we do right to all, so that we do no man or woman wrong. For if we do so much right and favor to one that it harms another's right, then the rings in our haberdashery and our legs with leg harnesses are spiritual poverty, causing us to withdraw our hearts and affections from earthly things, and not set our love much in earthly things or worldly goods, not to strive, not to please for no worldly goods, but the more need compels us there, but seek to live in peace with all men if it may be. And thus arm us with spiritual poverty, dignifying us with the gospel of peace. For every Christian man and woman ought to have spiritual poverty, which Christ taught in the gospel, and to further the gospel of Christ, that is, the gospel of peace, in will and deed to his power, and to teach it if he can. And if he cannot, help and. forther those who can in teaching of the gospel and of God's law, and help them with his good to their necessary sustenance if he may and they have need. Also he bids us take to us the shield of faith, for as the shield has three corners, in which if from the middle are drawn three lines to the three corners, there should be three triangles, which are but one triangle, and yet none of them is other. And therefore he says that the faith of the holy Trinity is likened to a shield, for there are three persons in the holy Trinity: the Father, the Son, and the Holy Ghost, and each of them is God, and none of them is other, and though they are all three but one God in essence. This shield of faith of the holy Trinity we must take to us in spiritual fight and believe in the holy Trinity, and set all our faith and all our trust in one God in Trinity, and pray to the almighty Father that he send us might to the Son, whom we owe to God. Therefore says the prophet Jeremiah, \"Cursed.\" be the man who trusts in man and in flesh, and lets his heart go away from God. Blessed is the man who sets his hope and trust in our Lord God. Jeremiah. xvii. Also, Saint Paul exhorts us to take with us the armor of God and the shield of faith. Say good occupations and busyness in good works. Therefore he exhorts us to be wakeful in all manner of godly works. For as the wise man says in Ecclesiastes, idleness and sloth are the cause of much wickedness. An idle man and a slothful man is like a man handicapped and weaponless among his enemies, and like a man in battle with naked arms and hands, who for nakedness and for lack of armor loses both arm and hand. We must also do more than the deed of charity. For as the jacket is soft and pliable and softens and feigns all the blows that come against it, so charity softens and feigns all the temptations of the demons. Therefore Saint Paul says, \"So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure\" (Philippians 2:12-13). Charyte suffers all things patiently and makes every trouble soft and bears all things easily. Omnia sustinet (suffers all things). I. at Corinth XIV. And therefore, the gloss there says that charity and patience and benevolence with compassion for others' misfortunes are the principal armor that fortifies people. This lack of charity is signified by the cloth of Christ without seam, which in the time of his passion, the knights would not cut but kept it whole and cast lots who should have it whole. In token that every good knight of God should be busy to arm himself with the cloth and the jacket and the armor of charity and travel to save people and make no divisions. For the end of every battle should be peace, and to the end and for no other men of arms should travel and fight, as Saint Augustine says. Thus, leave friendship I pray, that you arm yourself in God's good armor. For though you may not be able to bodily fight, you are yet able to spiritually fight. In order to be saved as a Christian knight in this holy battle, if you will, then leave your sins behind. Friend, as a good knight guided by God, I give you this sword of God's word. That is to say, firmly fix it in your heart through hearing and reading, teaching, and doing. Then take to you the spear of Christ's passion and contemplate how He was struck in the heart for your sake with that sharp spear, and His side opened and His heart pierced to show you how much He loved you. Then He shed out His heart's blood and water as a token that if He had more blood, He would have shed it for your love. Furthermore, in bodily fight, a man must choose a good ground and a clear place to fight in. For it is not righteous to fight in mires, among corn, in a slippery way, or in a stony ground. And so Saint Paul on the hill and the sun and wind, if he may, and so must you. We in spiritual combat take up the hill of holy living, so that we may say what the apostle says. In our spiritual fight, the son and the light of God's grace, and the wind of holy prayer, are our weapons. Therefore, Saint Paul bids us pray in every time and always, by all manner of prayer and supplication, in the Holy Ghost. In this manner, leave your friends, arm yourselves in spiritual armor, and dispose yourselves for spiritual battle against all spiritual enemies, and govern your body's horse well, as I have said. Let it not be weakened by overdone abstinence and training, nor made wild by overdone rest, gluttony, the flesh, and evil wills. For in such cases, wicked wills and desires are deadly sin in God's sight and against this last commandment. Therefore, David says that God probes and knows the human heart and his inclinations. That is, God knows the human will and his desires. He sees and knows more truly than any man can know others' works. \"all things, and therefore, whoever is in heart and soul and will, such a one is before God who knows both body and soul. Now, friend, I have in part declared to you the ten commandments by which you must govern your life if you will be saved. For Christ says to every man and woman: \"If you wish to enter eternal life, keep God's commandments.\" And therefore do as Solomon says: \"Fear God and keep his commandments.\" This is every man and woman. For as much as man or woman pleases God by keeping his commandments, so much is he in God's sight. And as much as man or woman is in God's sight, so much he is and no more, as St. Anselm says in the Proslogion. For he says: \"There is not one who was made after, but dwells still in the likeness of vanity that he was not made to.\" Therefore David said: \"Cursed be those who turn away from your commandments.\"\" They bow away from thy commandments and will not keep them. We read in holy write. Deuteronomy 27. When the children of Israel came newly into the land of Canaan, six tribes of Jacob were to stand on the hill of Gerizim: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. And against them were to stand other six tribes: Reuben, Gad, Asher, Zebulon, Dan, and Naphtali, on the hill that was called Ebal. They were to curse with a loud voice all the breakers of God's commandments and say, \"Cursed be the man and woman who makes any graven image, an abomination to God, works of the hands of men, to worship it outside himself, and sets it in a secret place, in his heart to set his faith and his trust in it, so to worship it with his heart inward, and at God's bidding, all the people were to answer and say, \"So be it.\" Cursed be he that does not revere father or mother, \"Amen\" said they. Cursed be he who moves the boundaries and the doles or terms of his neighbor, and puts himself out of his right. Cursed be he who makes the blind to wander or err in his way. Cursed be he who perverts the rightful judgment of the coming and of the stranger and of the fatherless child and of the motherless child, and of the widow. Cursed be he who lies with his father's wife, or any of his near kindred, or of his neighbors, amen said all the people. Cursed be he who meddles fleshly with any unreasonable beast. Cursed be he who lies with his neighbor's wife. Cursed be he who privately kills and murders his neighbor. Cursed be he who takes gifts to kill him who is not guilty. Cursed be he who dwells not in the words of God's law, nor does them in deed. Amen said all the people. If this text is from the Bible, specifically from the book of Deuteronomy, here is the cleaned version:\n\n\"If you do not heed the voice of the Lord your God or walk in His commands and laws that I am commanding you today, all these curses will come upon you:\n\nYou will be cursed in the city and in the country. Your basket and your kneading trough will be cursed. The fruit of your body will be cursed, and the fruit of your ground and all your produce from the land will be cursed, along with your livestock and the offspring of your cattle and the calves of your herds. You will be cursed when you come in and cursed when you go out.\n\nThe Lord will send on you curses, confusion and rebuke in all that you set your hand to, until you are destroyed, because you did not obey the voice of the Lord your God, to keep His commands and His laws that He gave you. And they shall be upon you for a sign and a wonder and on your descendants forever.\n\nYou will call on the name of the Lord, and He will not answer you; and you will search for Him, but He will be inaccessible to you. And you will seek Him, but He will hide from you, and you will seek Him but will not find Him.\" thy father before thee. All these curses and many more written in the same place shall take effect and pursue thee until thou art destroyed. For thou didst not hear the voice of thy Lord God, nor keep his commandments and laws that he commanded thee to keep. And at the day of judgment he shall give to all those who despise his laws his most bitter curse. Depart from me, cursed ones, into the everlasting fire of hell. Go, ye hens, from me, ye cursed wretches, take your fall into the common pit for common sin. Be called curses. Why were the six descendants of Jacob so marked by God to curse the breakers of God's law, and the other six assigned to bless the keepers of God's law? Pauper. Those who were most ungentle of birth were assigned to curse, for all the six sons of Jacob were born of the secondary wives who were but servants to his chief wives Leah and Rachel, except Ruben, who lost his honor for lying with his. If thy lord God speaketh to thee and biddeth thee to connect and keep all his commandments,\nthou shalt be higher than all nations that dwell upon the earth. And all these blessings shall come to thee and take hold of thee, so that thou keepest God's commandments: thou shalt be blessed in the city, in the town, and in the field. The fruit of thy body, the fruit of thy land, the fruit of thy cattle, shall be blessed: thy barn, thy granary, thy seller, and all thy livestock shall be blessed. Thou shalt be blessed coming in and going out. God shall make thy enemies that rise against thee fall before thee. They shall come against thee by one way, and they shall flee away by seven ways. God shall give his blessing prosperity and speed to all thy works, so that thou keepest God's commandments and goest in his ways and in his laws. And all people on earth shall see and know that the name of our Lord is called upon thee. They shall fear and worship Him, and our Lord God shall make them plenteous in all goods. God will undo His best treasure above from heaven and give the rain in its time. Thou shalt lend to other nations, and you shall have no need to borrow from other nations. God shall make you head and not tail. For He will always be above and not beneath, so that you keep His commandments and His laws. And at the day of judgment He shall give to all the keepers of His laws His endless blessing of everlasting joy, and say to them in this way: \"Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. In this kingdom, as it is said, Saint Austin shall be light without darkness, endless joy without sadness, endless life without woe, endless mirth and gladness with the blessed company of angels, apostles, and all saints. There He says is light shining brightly. There is the city of saints called Jerusalem of heaven. The great congregation of martyrs and of the holy ones is there.\" prophets and patriarchs, Abraham, Isaac, Iacob, and all saints; there is all love without woe and without sorrow and care. There shall we be angels and peers in bliss with the high potestates, Cherubim and Seraphim, and all nine orders of angels. There shall be manna our heavenly food without corruption. There shall be angels' life, and shortly to say, there shall be no sorrow, no disease, none evil, and what may be thought of any goodness there it shall be found.\n\nThe kingdom of heaven is called in holy write a city set on a full high hill in stability, and there may no sorrow enter. In this city says he, you shall not need to have the sun to shine upon you by day, nor the light of the moon by night, but your Lord God, Christ Jesus, it bought so dear shall be light without end, and your God shall be your joy, there your son shall never go down, and your mourning shall never fade away, for your Lord God shall be your consolation. Light without end, and the days of your sorrow here in this world shall be ended. For God will wipe away the tears from the eyes of His saints. There shall be no weeping, no crying, no hunger, no thirst, no sorrow for all the woe and diseases you before had, who come to this city. All the people of this city shall be good and righteous. There shall be no shrew, no brigand, no lecher, no wicked liver enter into this city. The sun, and when many sons are gathered together with the high son of righteousness, Christ Jesus, who says in the Gospel, \"I am a light unto the world.\" There shall be a fair company, a blessed company. God bring us thither. Then the sun shall be seven times bringing east. Always still, and the moon in the west always shining without waning. So it shall be for sinful souls damned to hell undone. In this kingdom, in this city, there is no wind, no storm. In this city, there is no tempest, thunder, lightning, rain, hail, frost, or snow, nor heat nor cold. There are no skies or clouds to obstruct our light, but always merry summer and bright day. In this city, all men and women are free. The king of this city asks for no taxes, no gifts from man or woman, but only their hearts and their love and their well-being. He puts no man or woman to labor, but wills it all to be in peace and ease. And whatever man or woman desires to have, he gives it to them immediately. He asks for no rent, no tribute, no service, no homage, but good love and good heart, and that we love him with joy and mirth and gladness. He gives us all that he asks of us. Give yourself to this bliss and you shall have this bliss, for this bliss may not be bought but with love and charity. In this city, every man and woman shall have such great lordship that they shall have enough without envy, and all be kings and queens of as much as they desire. There shall be no poverty. \"There shall be no pleading for any lord or land. There shall be no envy, but every man and woman glad of others welfare. There shall be no woe or disease, but endless joy and wealth, and endless delight in hearing sweet song and melody, in sight of endless fairness, in tasting and smelling endless sweetness. In feeling endless liking, without woe.\n\nOf this city speaks Saint John in the book of God's providence, .xxi. chapter and says thus.\n\nThe angel led me in spirit by vision into a very high hill and a great one, and there he showed me the holy city of Jerusalem ordained by God, and having the brightness and the beauty of God. The light of this city was like the precious stone on the earth. This city had a wall, to be saved and able to see God in His face. For the names of all it shall be recorded in the book of life in heaven and ready written in the gates of heaven against our coming, in token that we shall be welcome and sure of our bliss if we do this.\" \"Three in the south and three in the west, in every part of the world, souls enter heavenly bliss of young and old, rich and poor, by the faith of the holy Trinity represented by the three-coated city. The city was clad in clear gold as bright as glass, and, as Tobit says, its streets were paved with pure white stone. In this city, Saint John saw no temple, for Almighty God and the Lamb, Christ Jesus, very God and man, is the temple of this city. This city, as Saint John says, needs neither sun nor moon. For the brightness of God, the well of light, and the Son of righteousness illuminates this city. The Lamb Christ Jesus is the lantern and the light of this city.\" All nations and peoples shall come to him with his blood. And as a great clerk, Doctor de Lyra, by the twelve precious stones on which this city is grounded, in which stones the names of the twelve apostles are written, understand the twelve articles of the faith which the twelve apostles gathered into one creed, in which twelve articles our salvation is set and grounded. Therefore Saint Paul says, \"Stand fast in faith,\" for our faith is grounded in our salvation. By the twelve gates be understood the ten commandments and the two commandments of charity. Of these gates Christ says, \"If you want to enter life, keep the commandments.\" Matthew 19:17. This scripture is written in every gate of this city, in token that no man or woman enters who keeps not God's commandments. For the commandments are the gates of heaven. We must enter that way and it is the way leading to the gate of heaven. Therefore David says, \"I have run the way of your commandments, when you made my heart your way.\" Psalm 119:32. I have run the way of your commandments, when you made my heart your way, in the path of your commandments, for it is my desire and my will to go that way. Bow my heart to your witnessing and to your commandment, to the bliss of heaven through your creatures, so that we may see at eye's sight the bliss we may see with our bodily eye while we live in the land of death. But leave friend, believe it forsooth, there is a hundred thousand thousand fold more bliss than any tongue can tell or any heart think.\n\nJupiter. If men had faith to have such bliss for their good deeds, there would be no man or woman who would do an ill deed for fear of losing it. Pauper. It fares by people born in the prison of the wicked world as it does by a child born in the deep dark pit of the prison, when they are unable to see the light. A woman with children is imprisoned. The one who knows her well outside of prison is greatly sorrowful and anxious to be released again for her welfare. But the child born in the prison misfortune knows little of that affair, for he has his mother with him and her sustenance, though it be weak. He makes no sorrow or care, longing for no better fare, for he knows no better. If his mother tells him of the joy and welfare outside of prison, of the sun, moon, and fair flowers springing on the earth, of birds singing, of mirth, of melody, of rich array, of lords, of ladies, and wealth it is out there, all her tale is but a dream to the child, he believes it not, and therefore he longs not for it and will not forsake his mother nor the feeble fare. He has with her, and that is because he is unable to have it, and yet it is as the mother tells the child. But if the children were out of prison and saw the wealth and mirth and the welfare which his mother told him of, he would be full sorry to go again to prison to live with his mother. For all his life in prison, which was first pleasing enough to him, should then be full bitter, and he should never have joy or rest in his heart until he came again to that welfare he saw outside of prison. Right thus people born and brought forth in this world, in sorrow and care and much trouble in the prison of this world, have so much love and liking for their earthly mother and their earthly companions, that is to say, in earth and in earthly things, for earth is the mother of all that they have no liking in heavenly things nor long for thereafter. And yet their spiritual mother, holy church, and their spiritual father and God himself tells them of the bliss of heaven. It is to them but a dream, as is the mother's tale to her. A child in prison and they have no faith in it. And though it be so, as our modern holy church tells us, the child does not believe that such welfare is outside of prison. The welfare is never the less, and though earthly creatures have no liking but in earth and earthly things, such bliss is in heaven. Yet there is such bliss and it is never the less for their false belief. But had they once seen and tasted a little of that bliss, all the joy and liking they have in this world and in earthly things would be to them full great bitterness, full of sorrow and care. We have an example of St. Peter whom Christ led up on Mount Tabor with St. John and St. James. And there he showed them but a little of the bliss of his manhood. His face shone as bright as the sun, his clothes were white as snow. Moses and Elijah appeared with him in great bliss and majesty. Then Peter said to our Lord Jesus, \"Lord, it is good for us to be here. Make three tabernacles: one for you, one for Moses, and one for Elijah.\" And another to Moses and another to Heaven, and let us all dwell here. Luke 9:\nAnd at once in sight of little bliss he forgot all the bliss of this world. He cared neither for food, drink nor clothing, for he thought he might have lived without end by the blissful sight and with that company. Also, when Saint Paul was raptured into heaven and had seen the vision of God afterwards, all his life in this world was a pain to him, so much did he long for it again. And therefore he said, \"Wretched man that I am, who shall deliver me from the body of this death? I covet to be departed from this body and to be without end with Christ.\" Moses was with God on Mount Sinai for forty days and forty nights, fed neither food nor drink, but sustained by God's speech and presence. Yet he saw but little of this bliss. For he was not able to see his bliss, nor is anyone living in this world as God said to him at that time. But \"Friends after our death, if we keep God's commandments and amend our misdeeds by our life, we shall see His great bliss which neither Peter nor Paul nor Moses could see on earth. And we shall be certain of that bliss without end. This bliss, as St. Paul says, none earthly eye may see, nor ear hear, nor human mind comprehend. In this bliss, friends, I hope to see you and dwell with you in the high city of Jerusalem in the king's court of heaven. May He bring us to that bliss, who for us died on the cross tree. Amen.\n\nHere ends a copy.\nDeo gratias.\nprinter's or publisher's device W.\"", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "This book shows the method of hawking and hunting, as well as the division of coat armors. It also includes commendable treatises on horses and the blasing of armies, as will later appear. Gentlemen and honest persons take great delight in hawking and are eager to learn the manner of taking hawks, and how and in what way they should guide them ordinarily. They should also understand the gentle terms used in addressing their hawks, know their sicknesses and infirmities, and be familiar with medicines for them. This book following in a clear and distinct manner shows such knowledge to be a great pleasure for gentlemen and persons inclined to see it.\n\nThis is the manner to begin keeping hawks, not all kinds of hawks but only goshawks and tercel goshawks and sparhawks. To speak of hawks from an egg until they are able to be taken:\nFirst, they are eggs, and afterwards they are hatched. Commonly, goshawks are hatched as soon as the chough (is) and in some places more timely after the country is warm and timely breeding. We shall say that hawks: hatch from eggs, not breed in the woods.\nAnd we shall say that hawks: draw, not build or make their nests:\nAnd in the time of their love, they: call, not caw.\nAnd we shall say that they: tree.\nAnd when they are unfledged and begin to feed on something of length: by nature they will draw something out of the nest: and draw to bows and come again to their nest. Then they are called: bow-women.\nAnd after St. Margaret's day they will fly from tree to tree. And then they are called: branchers.\nAnd it is time to take them seven nights before. Saint Margaret's day and seven nights after: is the best time for taking spare hawks. Whoever wants to take hawks must have nets called Vrynes, and these must be made of good small thread. And they must be dyed other green or blue for the hawk's sight. And he must take with him needles and thread to bind the taken hawks. And in this manner they must be bound.\n\nTake the needles and thread and pass it through the upper eyelid, and so of the other. And make them fast underneath the beak so she doesn't see it, and then she is bound as she should be.\n\nSome use to bind them with the lower eyelid above the beak on the head almost, but it is the worst way. For a reason, the upper eyelid closes more justly than the lower due to its largeness.\n\nWhen she is bound, bring her home on your fist and cast her on a perch: and let her stand there a night and a day. And on the other day toward night: then take and easily cut the threads and take them away softly to avoid breaking them. The eye should be handled gently. Then, softly and fair, begin to feed her and deal easily with her until she sits well on the fist. Be careful not to hurt her wings. And the same night after feeding, wake her all night and the morrow all day. Then she will be quiet enough to be recalled. And the first food she eats, let it be hers. Give her enough of it.\n\nIf your hawk is hard-pened, she may be drawn to be recalled. For as long as she is tender-pened, she is not able to be recalled. \u00b6And if she is a goshawk or tercel, it shall be recalled: feed her with wash water at the drawing and at the recalling / But make sure it is hot. \u00b6Take the food and go to the water and strike it up and down in the water, wring out the water, and feed her with it. And if it is an eyes, you must wash the food cleaner than you do for the brancher / And with a linen cloth, wipe it and feed her. \u00b6And every third day, give her When dealing with a goshawk or tercel, follow this procedure: Take a new blanket and cut five pieces of cloth, one inch long each. Obtain five pieces of flesh and cut them into morcells. Use a knife point to make a hole in each morcell and insert a piece of cloth. Dip a fair dish in water and place the morcells inside. Then, give the hawk a morcell of hot food, about half its supper size. Feed it from the dish throughout the night.\n\nIf your hawk is a spare hawk, feed it only unwashed food. Ensure its casting is plumage. Check that it is clean beneath the perch. The casting will be found beneath the perch the next day. By examining it, you will know if the hawk is clean or not. Some parts will be yellow: this indicates the presence of the Frounce, which is harmful and may cause problems in the mouth or cheek. If the casting is green, the hawk has produced the Rye. The condition of this illness is this: It arises in the head and makes the head swell, and in the eyes all gloomy and dark. And if it doesn't have help, it will go down into the legs and make the legs crumble. If it goes from the legs back to the head again, your hawk is lost. And if it is gloomy and roping, it engenders an evil called the Cray, when a hawk cannot mute.\n\nA medicine for the Frown in the mouth: Take a silver spoon and put the smaller end in the fire until it is hot. Then hold the hawk and open her beak and burn the sore, and anoint it with the grease of a goose that has lain long. She shall be whole. And if the Frown is as great as a knot, there is a grub there. Which you shall cut with a razor in this manner. Hold the hawk and slice the oil where the sore is, and you shall find therein as it were shavings and cut the hole of the sore: and make it as fair as you can with a linen cloth. And while cleaning the blood. To treat a wound, leave it untouched for four days. The frunce occurs when a man feeds his hawk with pork or cat flesh for four days together. The rye comes from a lack of hot food, causing this illness. The craye comes from washing with hot water when hot food is unavailable, or from threads in the flesh that the hawk is fed. Bathe your hawk every third day during summer if the weather is fair, and once a week in winter under the same conditions. When bathing your hawk, always give her a piece of hot, unwashed meat, even if she is a goshawk. To make your hawk fly with courage in the morning, feed her hot food the night before. And wash the same meet in vinegar: and wring out the water clean. This will make her have lust and courage to fly in the morning in the best manner.\n\nHow you shall guide you if your hawk is fully gorged and you would soon have a fight.\n\nIf your hawk is fully gorged: and that you would soon have a fight, take four corners of wheat and put them in a piece of flesh: and give the same pieces to the hawk: and she will cast out all that she has within her. And after that she has cast, look that you have a piece of hot meat to give her. And if your hawk is overgorged: give her the same medicine.\n\nTake daisy leaves: and stamp them in a mortar & wring out the juice: and with a pen put it in the hawks nares once or twice when the hawk is small gorged. And immediately after let her tire: & she shall be whole as a fish.\n\nOr else take periwinkle roots & serve her with them in the same manner.\n\nAnd when she tires: hold Reve in your hand with the tying: and that. shall make her void, but it is perilous to use it often as the eyes may fall or spring into her eyes.\nAlso, give your hawk fresh butter or the merry of hogs that is in the bone of the pig's butt of pork: it shall make her cast water well at the nares and keep the nares open, but it will make her haughty and proud.\nTake and heat with your hands the hawk's foundation with warm water for a long time. And after that, take powder of saxifrage or else the powder of rue and a quantity of may butter; temper them well together until they are even mixed. Then put it in a little box and stop it tightly. And as often as you feed your hawk a whole meal: anoint her meat a little with it therewith; and that shall make her love meat better: for the love of the ointment. And it shall save her from the crane and from many other sicknesses that often occur in a hawk.\nAlso, take the hot heart of a hog or of a pig and feed her two days therewith: and she shall be well.\nAlso, take pork and Weete it in hot milk. Also, pork with the marrow of the pig's butt shall make her mute and feed her with both together. Also, use fresh butter, and it will have the same effect. Also, one or two meals of the hot liver of a pig will make her mute well. Be careful not to give her too much of it; it is a dangerous food. Also, take the white of an egg, beat it well in a spout as you would make glair for red ink until it is like water. Put the same in a vessel, and let the food for her supper the day before lie steeped in it, and at night feed her with it. And let the food for her dinner in the morning lie all night. But ensure you always have fresh glair. And of her food, pork is the better.\n\nIn the beginning, kindly this is one term.\n\nThe eleventh, you shall say Your hawk mutes or mutes not, and not defecates.\n\nThe twelfth, cast your hawk. To the perch and don't set your hawk on it. Here you shall understand furthermore other manner of terms that belong to hawks for coming them for various of their properties. First, you shall say \"This is a fair hawk\" and \"A large hawk,\" not \"A great hawk.\" Also, you shall say \"This hawk has a large beak or a short beak,\" not \"bill.\" An huge head or a small head, \"fair seen.\" You shall say: \"Your hawk is full gorged:\" and not \"cropped.\" And your hawk puts over and ends it. And yet she does both differently.\n\nA hawk puts over when she removes the meet from her gorged throat into her belly. And thus you shall know it: when she puts over, she traverses with her body, and specifically with the neck, as a crane does or another bird.\n\nAn hawk ends never as long as her bowels are full at her feeding, But as soon as she is fed: and rests, she ends little and little. And if her gorged throat is wide and the food protrudes, she will regurgitate it. bowell only thing stiff: you shall say she is embowelled and has not fully ended. And as long as you may find anything in her bowels it is right perilous to give her any meat.\nSay an hawk has a long wing: A fair long tail with six barbs out: and stands upon the seventh. This hawk is enterprised: That is to say when the feathers of the wings are between the body and the thighs. This hawk has an huge leg or a flat leg or a round leg or a fair ensnared leg.\nHawks have white mill: Canvas mill or red mill. And some call red mill yren mill: white mill is soon known. Canvas mill is between white mill and yren mill And yren mill is very red.\nA goshawk or tercel in their sore age have not their mail named: But it is called their: plumage. And after the coat: it is called their: mail.\nAnd if your hawk rewards any fowl by countenance to fly thither: You shall say: cast: the hawk thither. And not let: fly: thither.\nAnd if your Hawke: named, a foul / and the foul break away from her: She has discomfited many a feather of the foul / and is broken away. For in kindly speech you shall say your hawke has named or seen a foul / not taken it.\n\nAnd often it happens that many a hawk, for eagerness, which foul he should name that he sees but the feathers. And as often as he does so, he flies away. Therefore such hawks are called riflers, if they do so often.\n\nNow you shall understand the names of the members of a hawk's body, beginning at their feet and going upward, as knights are harnessed and armed. And so we shall arm her.\n\nTalons\nFirst, the great claws behind / that strengthen the back of the hand: you shall call them talons.\n\nPounces\nThe claws within the foot you shall call correctly her: pounces.\n\nLong sengles\nBut certainly the claws that are upon the middle stretchers you shall call the long sengles.\n\nPetty sengles\nAnd the outermost claws you shall call the petty sengles.\n\nThe key or closer\nUnderstand also that the: longe senclees: ben callyd the keye of the fote: or the closer. For what thynge soeuer it be that your hawke streynyth is vpon ye sengle. & all the fote is therup\u00a6on. For the strength therof fortifyeth al the fote.\n\u00b6Seris of watery or waxy colour\n\u00b6Knowe ye that the skynne abowte your hawkys leggis and her fete is callyd the Serys of her leggis and her fete / whether they ben watery hewed or of waxy colour yolowe.\n\u00b6The Beme feder: full Summyd: full Fermyd and reclaymyd.\nAN hawke hath .xij. feders vpon his tayll. And one pryn\u2223cypall feder of the same is in the myddys. And in mane\u2223re all the other ben coueryd vnder the same feder. And yt is callyd the Beme feder of the tayll. And there gooth blacke barrys ouerwhart the tayll. And those same barrys shall telle you whan she is full summyd or ful fermyd. For whan she is ful barryd she stondyth vpon .vij. and thenne she is perfyt redy to be reclaymyd. \u00b6Ye shall vnderstonde that aslonge as an hawke stondyth vn\u00a6der ye nombre of .vij. barrys: and she be in her An hawk must be said to not be fully summoned. For so long, she is but tender penned, whether she be brancher or eyes. If she is a mewed hawk and stands within seven bars: you shall say she is not fully fermed. For she is not able to be reclaimed; because she is drawn too soon out of the mew; for she is not hard penned anymore than a sore hawk.\n\nBraylles or Brayfeders Degowtyd\n\nTo know furthermore about hawks. A hawk has long, small white feathers hanging under the tail from its bowell downward. And the same feathers you shall call the Brayllies or Brayfeders. And commonly every goshawk and every tercel's brayllies are bespangled with black specks like armies. And for all that they are accounted never the better. But if a spare hawk is adorned upon the brayles or a Musket, you shall say she is degowtyd to the uttermost brayle. And more it betokens hardness.\n\nBreast feathers: Plumage / Barbe feathers: Pendaunt feathers.\n\nThe feathers about the foreparties of a hawk Ben Callyd the breast feathers. The feathers under the wings are called Plumage. The feathers under the beak are called the Barb feathers. And the feathers that hang sharply at the joint at the hawk's knee are called the Pendaunt feathers.\n\nFlagge or flaggis feathers.\n\nThe feathers at the wings next to the body are called the Flagge or the Flaggs feathers.\n\nBeme feathers of the wing Sercell.\n\nAnd the long feathers of the hawk's wings are called the Beme feathers of the wing. And the feathers that some call the pinion feather of another bird: of a hawk it is called the Sercell. And you shall understand that if a hawk is in mew, the same sercell feather will be the last feather she will cast. And until that is cast, she is never mewed. Yet it has been seen that hawks have cast that first feather as I have heard say. But that other rule is general. And when she has cast her Sercels in mew, then and no sooner is it time for feeding her with washe meat and beginning to examine. An hawk's ensemble is gray. If this is taken away with feeding and washing properly, as will be declared later, she will generate a panel, which may be her utmost confusion, and she flies there and takes blood and becomes cold thereupon.\n\nCoverts or Covert feathers:\nThere are also feathers that cover the scaly parts. And these are called the coverts or the coverts' feathers. And so all the feathers are called that are next over the long back feathers and the fringe feathers on the wings.\n\nBack feathers:\nThe feathers on the back half are called the back feathers.\n\nBeak: Clape: Nares: Sere:\nThe upper part of a hawk's beak is the crooked part. The lower part of her beak is called the clape of the hawk. The holes in the hawk's beak are called the nares. The yellow between the beak and the eye is called the sere.\n\nCrests:\nThere are long, small black feathers around the sere on a hawk. These are called the crests of the hawk.\n\nSoore age:\nYe A hawk's first year, whether called Brauncher or Eyes, is referred to as its sore age. In all subsequent years, it is called a sore hawk. If it survives that first year with good feeding, it is likely to endure long.\n\nIf you wish to reclaim your hawk, you must wait one mile in three for the time that she will come to reclaim. And when she comes to reclaim, encourage her meals every day better and better. Before she comes to reclaim, make sure she is not disturbed. For even if she is well reclaimed, it may happen that she will soar so high into the air that you neither see nor find her.\n\nIf your hawk flies to the perch, ensure that you do not disturb her, whether she is a Brauncher, Eyes, or mew hawk.\n\nAn hawk is called an Eyes' hawk for its eyes. For a hawk raised under a bustard or putrec, as many have watery eyes, for when they are exposed and kept in firm condition until they are fully summed, you will know. They are called \"Eyes\" because they have watery eyes and their look is not as quick as a Brunches'. The best knowledge comes from the eye, and you can identify an Eye by the paleness of the hue of its legs, above the beak, and by the stains on its tail and wings. A stain is a thing that covers the feathers of the wings and tail, like worms with eruptions. It begins to breed first at the body in the pen. The same pen will rot separately and fall away through the stain, leaving the hawk disabled for the entire year. Take the root of Rasue and put it in clean water. Let your flesh soak in it for a long time, then give it to your hawk to eat. If it eats it, do not fear that it will lessen its appetite. However, within three days it will not lessen greatly. Also, take pulverized pulyall and garlyk, and grind them together. The juice in a dish. Wet the flesh in it. Feed your hawk with it. If it tempers your hawk: that is, try your hawk within four days. But look every day that you make new juice. And when you feed her, wet your meat in it.\n\nAlso take the juice of parsley morris: otherwise called parsley roots: and those same of Isop's. Wash your flesh and your hawk's in it. And your hawk will be gently tested: and no great abatement to the hawk.\n\nSome use to lay their flesh in water almost a day: and give it to the hawk at supper. And let it lie all night to give to her in the morning. And thus to feed them in mews or when they have been drawn about a month or six weeks: and to test them when they come on fist. And as soon as they cast their cells: then is the time to begin to feed them so.\n\nUnderstand you for certain: that as long as your hawks' feet are blackish and rough: she is full of grease. And ever as she is tested: her feet will become yellow and smooth.\n\nWhen you You have examined your hawk and it is ready to fly to the partridge. You must take a partridge in your bag and go into the field. Let your spaniels find a covey of partridges. And when they are up and beginning to scatter, mark some of them. Then couple up your hounds. Once you have done this, let a fellow of yours carefully take the partridge out of your bag and hold it by the leg with a crook. And cast it up as high as he can. And as soon as the hawk sees it, she will fly towards it. If your hawk sees the partridge above, reward her for it. And go after the marked partridge using the lay in waiting.\n\nIf you have a chastised hound that is reluctant and recalcitrant, and no longer part of your hounds, go to a solitary partridge of the covey that is sparsely scattered. Approach as near as you can to the rising of it. If your hawk desires, cast her to it. And if she takes it, then... Take a knife and behead and neck of the prey. Strip the skin from the neck and give it to the hawk. Cover the body of the bird with a bonnet or heart, and place the head and neck on top. If she abandons the prey she plucks and comes to the reward, then take away the prey and reward the hawk with the brain and neck. Be careful that she does not eat bones; this is harmful and will make her unwilling to fly. Serve her thus for as many prey as she catches. But let her reward be less; otherwise, she may become soon full-gorged and fly no more for a long time.\n\nWhen your hawk has killed a bird and been rewarded as I have said, let her fly in no way until she has rejoiced, that is, until she has sewn or satiated her beak. Elsewise reward her. And when she has done any of this: or all. Go and retrieve more, and she will give plentifully.\n\nWhen your hawk has named a foul, learn how to do that which you do not rebuke the hawk.\n\nLerne well to do thing: and beware thereof. When your hawk has named a partridge / stand a good way off: and come not near her / And drive away your hounds for rebuking of her. For many hawks love no hounds. And also many hounds will take game from their foot. And that is perilous. And whilst your hawk plumes, come softly towards her always near and near. And if she leaves pluming and looks upon you: stand still & cherish her: and whytle her. till she plumes again. And thus serve her till you are right near her. Then softly and more lightly fall upon your knees. And precisely whilst she plumes, set your hand & be sure of the game. And then you may guide all thing as you will. And if you do contrary, she will carry her game in fear: or let it go quickly. And that is but loss to you and your hawk. A medicine to make a hawk cast that is troubled with casting within her body. Take the juices of Saladyne: and wet a piece of flesh in it, to the quantity of a nut. Give that piece of flesh to the hawk. And that will make her cast her old casting. The hawk will be safe.\n\nWash the flesh that the hawk will be fed with in the juice of fenell. And that will take away her pride and make her leave her sorrowing, whether she is lean or fat.\n\nAnd many times a hawk will sore when she lacks bathing.\n\nTake quick silver and put it in a brass basin: and put therein Saladyne and ashes. Mix them well together until all the quick silver is dead. And mix therein fat of bones. Anoint the hawk with it. And hang it about her neck until it falls away. And that will kill the lies.\n\nAlso, powder of Orpiment blown upon a hawk with a pen will kill the lies.\n\nAlso, take a dragon or piece of rough blanket onshore: and hold it to the fire. vnto it being warm: and wrap the hawk in it. Then hold her softly and quietly for hurting in your hands. And the worms will creep into the cloth.\nAlso hold her in the sun on a fair day, and you shall see the worms creep out upon her feathers. Then take a knife and wet one side of the blade's edge with your mouth. And always as they appear, lay the wet side of the knife to them: and they will cling to it. And then you may kill them.\nAfter the opening of many ostrich eggs, and you continually feed your hawk with pork: with jays: with pies, Or in especially rainy weather, she will be lost.\nNow, because I speak of ostrich keepers, You shall understand that they are called ostrich keepers who keep goshawks or tercel hawks. And those who keep sparrowhawks and muskets are called Sparrowters. And keepers of all other hawks are called Falconers.\nHawks have about their legs gesses made of leather most commonly, some of silk. Which should be no longer. A hawk should have its leathers appear between the long finger and the little finger of the left hand, as its paws are to be secured with terrets. These terrets should rest upon the paws and not the jesses, as they are used for hanging and securing to trees when she flies. The paws should be loosely fastened above your little finger, encompassing them in four or five folds like a drawn bow. The terrets serve to prevent her from twisting when bathing.\n\nThe same leathers placed in her belly to be secured around her legs, you shall call \"Bewetts.\"\n\nThe long line you call your hawk's lure, you shall call \"Creance.\"\n\nPlace the meat the hawk will eat in fair water. Feed her with it for three days. She should hold her meat in the best manner.\n\nA hawk that has lost courage can be identified if one takes proper care. For such is her manner: When she is cast to a foul condition: she flees awayward as if she knew not the foul. Or else she will fly a little way and then he yields it up. And such a hawk this is a good medicine.\nTake oil of Spain and temper it with clear wine and with the yolk of an egg: and put therein beef. And give her five morsels of this. Then set her in the sun and at evening feed her with an old hot coliver. And if you feed her thus three times: that hawk was never so lusty nor so joyful before as she will be after: & come to her own courage.\nOther make powder of mecles that stink: and put the powder on the flesh of a peacock: and mingle the blood of the peacock among the powder / and make her eat the flesh.\nA medicine that a hawk shall not lie in mews for unlustiness\nTake fern roots that grow on an oak and oak apples and make juice of them: and wet her flesh therein / and feed the hawk three or four times: & that shall make her leave that.\nAn hawk that has the teyn a man may This is a medieval medical recipe. Here's the cleaned text:\n\nTake note if he pays attention: for this is her manner. She demands more for one bathing than another for four. If she should flee a little while: she would almost lose her breath, whether she is fat or thin, and she always makes heavy face. And for this reason,\nTake a quantity of the redness of Hasuhl with the powder of Rasne and pepper, and a little ginger. Make three pellets of it in fresh grease and hold the hawk over the fire. When she feels the heat, make her swallow the three pellets by force. Tie her beak shut so she does not spit it out, and do this three times: she will be saved.\nAlso, take Rasne and Rubarbe and grind them together: make juice from it. Wet her flesh in it and give it to her to eat. She will be whole.\nAlso, take Alexandrian root and the root of Prime roses and the root of Grognauteles. Boil them all in the butter of a cow. Give her three morsels every day until she is whole. Ensure she is empty when you give it to her. Whoever takes a hawk from its eyrie: he behooves to act wisely: in bringing him easily and keeping him well from cold and injury. For they are very tender: and they must have great rest. And they may not have stinking and filthy air: but as clean as can and may be thought. And evermore give him clean meat and hot, and a little and often. And change often their meat: but look that it be hot and cut it into small morsels: for they should not tire their bones till they might fly. Then, after she begins to pine, pluck and spatchle and pick herself. Put her in a close warm place that no fullerums or fleas or other vermin come not into her. And let the place be sure from wind and rain: and then she will prove herself. And evermore give her good hot meat. For it is better for a man to feed his hawk while she is tender with hot meat to make her good with some cost: than to feed her with evil meat to make her unhealthy. Take note of this ailment. And observe it carefully as it begins to show. This is the remedy therefore:\n\nYou shall take an herb called Nep, put it in a small pouch made from a capon or hen's intestine. Tie it with a thread and let her receive it whole. She will be healed and safe. Thus you shall know when your hawk has swallowed the bait in her beak.\n\nObserve when she has cast it. And you will find one or two feathers outside her casting place if she has cast it.\n\nTake the yolk of an egg and mix it with pork flesh. Give it to the hawk for two days to eat. She will be healed.\n\nWhen you see your hawk injure her foot with her beak and pull out her talons, then she has the aggrieve.\n\nFor this ailment, take the downg of a dove and of a sheep, and of an alder and strong vinegar. Softly combine them in a brass basin. Serve it for three days. Give her pigeon flesh with honey and pepper powder. Set her in a dark place: and do this for five days. And when you see new feathers in the tail: wash her with Eucalyptus: and she shall be whole and safe.\nFor this cramp, take a white loaf of bread somewhat colder than it comes out of the oven. Hold the hawk softly for hurting. Cut the loaf almost completely through. And play with the wing easily. Hold it between the two parts of the loaf. And let it be held so for the space of half a quarter of an hour: and she shall be whole.\nThe cramp comes to a hawk talking of cold in its youth. Therefore it is good for a hawk to keep its young and old warm. And this medicine is good at all times for it, whether it is young or old.\nIf you love your hawk well: keep her well. And do not put her late in mews. For he who delays the time of his hawk's mewing for covetousness of flying, may afterwards put her in mews at an unfortunate time: for then a part of her mewing time is past.\nWhoever puts his hawk in mews. In the beginning of Lent: if she is kept as she ought to be, she shall be impounded at the beginning of August.\nSet and dispose your mews in this manner: so that no weasels, polecats, or any other vermin enter therein, nor any wind, nor great cold, nor excessive heat.\nLet one part of the mews be turned towards the sun: so that in the most part of the day, the sun may come in.\nAlso, you must ensure that she is not disturbed nor grieved with excessive noise or men's songs. And let no common folk come to her except he who feeds her.\nIt behooves that your hawk have a feeding stock in her mews and a long string tied to it to fasten her meat with. For otherwise, she will carry it about the house and soil it with dust, and perhaps she will hide it until it stinks, and then she will feed upon it. And that might be her death. And when it is not beneath the said feeding stock, she shall neither eat nor at the tying nor at the lighting nor at the rising of the hawk. And when she has fed, take away any remaining food if there is any. Ensure she has clean meat and make it fresh. For stale or bad food will engender many sicknesses. And go to her mews only when you give her food or bring water to bathe her. Do not let rain wet her at any time. And her bathing will not hinder her mewing.\n\nBe careful if she has any sickness that you heal or put in a mews. A sick hawk will never mew well. For though she mews, she will not endure it once her condition declines.\n\nSome men devise ways to mew their hawks without any medicine: some put hawks in mews when they are in high condition, some when they are right low, some when they are full, some when they are thin and lean, and some when they are miserable and thin. However, Who puts a goshawk or tercel or spare hawk in a mew so high that she cannot be higher: she will hold her long in the point or lose or let go of any feathers. And whoever puts her in a low mew: it will be long or she will be removed. And whoever puts her in a mew too hungry and lean: if she has food at her will: she will eat immediately due to hunger, and perhaps she may die by this.\n\nBut whoever wants an hawk to endure and be kind in a mew: My advice is that she not be too high nor too low, nor in great distress of hunger, but like she should flee best. Then take care the first day after tomorow eating, until she is staunch. And after that, a man may take her such meat as I shall tell more plainly hereafter.\n\nIn what manner and how a man shall feed his hawk in a mew.\nLook with what meat she has been most accustomed to be fed and feed her with that for six days. days continuously, and give her birds every day, both in the morning and evening. Let her preen well upon them and take care of the plumage. This will entice her and give her a good appetite, and it will cleanse her insides. Once she is cleansed, you may give her whatever food you wish, as long as it is clean and fresh.\n\nThe best food to make a hawk mew most quickly without any medicine is the flesh of a kid or a young swan, and especially rat flesh. These meats are not like anything else to them, and the flesh of a young goose is also good. Such meat is hot in nature.\n\nTake pieces of great fresh elys and especially the colpan next to the navell. Wet it in hot blood of motion. This is good to make her mew, but especially it will make her strong after her sore age.\n\nThese said meats are good for mewing a hawk and keeping it in good condition. But make sure she has ample food every day, so that she prefers to eat in abundance rather than lack anything. Every third day. Let her bathe if she desires.\nAnd when she is nearly due: give her hens and fat pork; and a hound passing by is good.\nAn hawk is never fully formed or ready to draw from the mews until her nest is fully grown. Yet I have seen some hawks take them out of the mews when the nest was only half sprung: and that is dangerous. For they are not then hard penned.\nSome people use when an hawk has cast her nest to begin and washes her meat: and feed her in the mews with washing meat for a month or six weeks or as long as they draw them.\nBut of all meats after she is mewed, a reasonable portion of hot hare meat is best; and also of a hot crow. But it must be washed in water; and then it is better. For it will not harm them hastily with their grease; nor put them in any great weakness. For it lasts with her.\nTo make a hawk to mew timely without any harm to her.\nNow I shall tell you very true medicines to mew a hawk quickly that you shall believe for truth and you. Wash them. there are adders in woods or hedges, called red snakes, and there are also snakes of the same kind, and they are very venomous. Take two or three of the eyes and strike off their heads and ends of their tails. Then take a new earthen pot that has never been used and cut them into small pieces, put those same pieces in it, and let it simmer strongly at a great heat. Keep the pot covered so no air comes out or any breath enters. Let it simmer until the pieces become grease. Then pour it out and discard the bones, gathering the grease and put it in a clean vessel. Use this grease to anoint your hawk's meat whenever you feed her, and let her eat as much as she will. This meat will tame her at your will.\n\nTake wheat and put it in the broth that the adders were boiled in. When you see the wheat begin to clump together, take it out and feed chickens or pullets with it. Feed your hawk with the same. Whoever wants a hawk not to mew or fall: therefore, here is a remedy.\nTake powder of cinnamon and the juice of frankincense and the juice of parsley. And take pieces of flesh, three or four, if you wish, and wet them in it. Make the hawk swallow them and serve her this number of times. Also take the skin of a snake or an adder and cut it into small pieces; temper it with hot blood. And make your hawk often feed on it; she will not mew.\nWhen you see your hawk blow frequently and it comes not from beating: you may be sure she has the gout in her throat and for that, take the blood of a chicken and masticated myrrh and cloves of galangal and ginger. Take equal parts of all these and mix them with chicken blood; boil it until it thickens. Make small pieces of this and give the hawk a portion every day at mid-morning and at noon.\nWhen you see your hawk unable to end her meal or remove her state: she has the gout in the head and in the [unclear]. Take Momyan, also called Momyn, among Poticaeries you may have it, and the skin of a hair and give it to your hawk to eat nine times with the flesh of a cat. And if she can hold that meal, she shall be safe.\n\nWhen you see that your hawks claws turn white, then she has the Fallera. For this disease, take a black snake and cut off the head and tail, and take the middle and fry it in an earthen pot. And take the grease and save it; and anoint the flesh of a peacock with it, and give it to the hawk to eat for eight days. And you have no peacock; give her the flesh of a dove. And after the eight days, give her a chick; and wash it a little, and give it to her to eat. And take the tenderest part of the breast with the frog's bone and let her eat it. And if she amends anything, she shall be whole.\n\nA medicine for the cramp in the thigh, leg, and foot of a hawk.\n\nWhen you see your hawk lay one foot upon the other foot, she is taken with the cramp. Then draw her foot gently from the other foot. Her blood on the foot that lies on the other foot, and also on the leg; and she will be whole.\nTake powder of bays and put it on the flesh of a dove and give it often to your hawk. And without doubt she will be whole.\nWhen your hawks feet are swollen, she has the gout. Then take fresh may butter and as much olive oil and alin; heat them well together at the fire and make from it an ointment; anoint the feet for four days. And set her in the sun; give her flesh of a cat. And if that doesn't help, see the twining of a vine; wrap it around the swelling; and let her sit on a cold stone. Anoint her with butter or fresh grease. And she will be whole.\nA medicine for a sickness within a hawk's body and it shows not outwardly how she can be helped. And in what manner.\nA man may know by the face and unwillingness of a hawk this infirmity. But it is strange to know things that a man may not see in what sickness and what manner they are afflicted. And specifically when a man does not know what it comes from.\nFeed your hawk well on a hen and then make it fast for two days to avoid its bowels. On the third day, give it honey and fill its body fully. Bind its beak so it does not expel it from its body, and then set it outside in the sun. When it draws towards night, feed it with a hot fowl. For as I heard my master say, and she is not whole from it, look never to other medicine.\nTake the root of small rushes and make juice of them; bathe your flesh in it and make her eat it.\nTake away the feathers above the wound and take the white of an egg and oil of olive and mix them together; anoint the wound and keep it with white wine until the dead flesh is wasted. After that, put in the wound Escompe until the dead flesh is used up. Then take incense and as much of one as of the other and mix them together. When you will anoint the sore, heat your ointment and anoint it with a pen until When the skin grows anew. And if you see decayed flesh there and wish to take it away, use Venecreke, then anoint it with the aforementioned ointment. She will recover.\n\nWhen your hawk appears fat around the heart: trust it, for she has the Artetyk. Therefore, let her bleed in the original vein, and afterwards give her a frog to eat. She will recover.\n\nWhen your hawk is obstructed in the bowels, you will know it by her eyes. For her eyes will be dark, and she will look unhappy. Her mute-making will destroy her foundation. Then, take the hawk's food and anoint it with powdered cinnamon. Give it to her to eat: she will recover.\n\nFeed your hawk with an iris one or two times. It will help her.\n\nTake the juice of wormwood and put it there where they are, and they shall die.\n\nA hawk uses her craft all season to fly or leave. When you go to the field in the latter end of hawking and desire that your hawk should use her craft, do this: let Her sleeve a foul one and let her plume it up as much as she will. And when she has plumed enough: go to her softly for taming: and reward her on the foul. And after that you may cast her on a perch. And as well she may use her craft: so that she slew all the year.\nAnoint her foundation with oil: and put the powder of Alum with a hollow straw.\nAlso take an herb called Crystis ladder: and anoint her mouth within and she shall be whole.\nAlso take small Flambe roots and Polypody and the corns of Spurge: grind it well: and set it in butter. Draw it through a cloth: and make thereof three pellets of the size of a nut. And put it in his mouth in the morning tide: and look that he be void / and then let him fast till evening. And feed him little and little / and he shall be whole.\nTake the juice of the root of Fenell and do it where the worms be: and they shall die.\nWhen you see your hawk close her eyes and shakes her head: then she has the worm in the head. Therefore Give her a goat on the first day. And give her Epitomus with the flesh of a chickpea: and she will be well.\nTake the juice of Harhound and wet your hawks in it. Feed her this once or twice with it. And she will be well.\nA hawk that is sick within its trappings: is of another condition than in other sicknesses. For if she does not hold her mettle but casts it: that is a sign of the foul gout: for surfeit of food given to hawks in their youth. And afterwards, when they come to traverse and are annoyed by the river, then they become slow to fly and desire to rest. And when hawk is upon her perch, then she will sleep to put over: and the entrapping. And if she holds flesh in her gullet for any length of time, it will look as if it were sodden. And when she is waking, she attempts to put over at the entrapping. And it is agglutinated and clogged with the gout that she has engendered. And if she should escape, she must put over or else she must die: or cast it. And if she casts it, she may be helped by Take the yolks of raw hens: and when they are well beaten, put therein Spanish salt and as much honey. Let her flesh be bathed in it, and feed your hawk three days therewith. If she makes danger to eat it, let her be held, and make her swallow three or four morsels a day, and surely she will be well. I will tell you another thing: Take honey at the changing of the moon and a sharp nettle; and from it make small powder. When it is well ground, take the breast bone of a hen and another of a cock, hack it small with a knife. Do away the skin, and apply the powder thereon. And feed her with it hot, and do this three times, and she will be well.\n\nIf a wicked felon is swollen in such a manner that a man can heal it, the hawk will not die: thus a man may help her strongly and prolong her life. But the hawk will be very angry and painful from the sickness. And therefore you must take the root of Coriander and sugar alike much; and steep it in fresh grease with it. Third part of honey: then draw it through a fair cloth. And often give it to the hawk, and she will recover.\nOf francolins, it is feared for hawks: for it is a harmful disease and draws her to death, and keeps her strength from returning. Men say it comes from cold: for cold harms hawks much and makes feathers fall out of the brain, and the eyes swell and darken in her head. And therefore take fenugreek and resin, and set them in water to boil. And sometimes wash her head with it and put some in the roof of her mouth, and she will be saved.\nWet her flesh in sarsaparilla or else sit her in rasan water and put her flesh in it when it boils.\nWhen you see your hawk on her mouth and her cheeks bloated: then she has this disease called agrum. Therefore take a needle of silver and heat it in the fire: then burn the nerves through completely. Then anoint it with oil of olive.\nTake a quantity Take pork and honey and butter like much and purify grease: and remove the skin and set them together. Anoint the flesh in it, and feed your hawk with it, and she will increase mightily. Otherwise, take the wings of an eagle and feed her and keep her from travel. Do so often even if the eagle is never fat. And if your hawk is not noticeably fat within 12 days, I think.\n\nCut these botches with a knife and let out the matter of them. Afterward, clean them thoroughly with a silver sponge, or else fill the hole with a powder of arnemelit burned. And on that powder, do a little lard that remains, and it will go away.\n\nTake fresh butter and put sugar in it and put it in a clean cloth and return her to that and keep it in a box in your pouch.\n\nWhen you see your hawk yawning and casting water through her nostrils on her nares, then certainly she is restrained.\n\nFor this sickness, take the greens of chaffelegre and of pepper and grind it well / And temper it with strong vinegar and put in. her nostrils and in the roof of her mouth, give her flesh to eat: and she shall be saved.\nTake fair Morsum and powder of geldegre, mix them together: and give it to your hawk to eat. And if she holds it past the second day, she shall be well.\nWhen your hawk cannot mute, then she has the sickness called the Stone. For this sickness, take the heart of a pig and the grease of a pig: grind it with the flesh of the heart: and she shall be helped.\nFor this sickness, take the root of Pillypody that grows up on oaks and boil it for a long time. Then take it from the fire and let it stand and grow lukewarm. Then wash your flesh in it: and feed your hawk three times: and she shall be well.\nTake the pulp of a lab, make it into three portions. Put it in the gut of a coluer and feed her that. Look that she be empty when you give her this medicine.\nAlso take juice of dragons and put it fully in the gut of a peggon. Then grind it. The hawk takes it as it overslows it and puts it in its body, then knots its beak for casting. Also give her the buck's balls as hot as they are kicked out and make powder of the pintle and cast it upon the flesh of a cat, and feed her with it and she will be whole.\n\nA hawk: Tyrreth, Fedyth, Goorgyth, Bekyth, Rousith, Enduyth, Mutith, Perchyth, Ioykyth, Puttithouer, Proynyth, Plumyth. She Tyrreth on rumpuses. She Fedyth on all manner of flesh. She Gorgith when she fills her gorge with meat. She Bekyth when she sews: that is to say, when she wipes her beak. She Rousyth when she shakes all her feathers and her body together. She Enduyth when her meat in her bowels falls to digestion. She Mutyth when she avoids her ordour. She Perchith when she stands on any manner of bow or perch. She Ioykyth when she sleeps. She puttithouer when she avoids her meat out of her gorge into her bowels. She Proynyth when she fetches oil with her beak over her tail. A swan's feathers and her father's. She plumes when she pulls feathers from any bird or thing and casts them away. She was believed to be when she draws both her wings over the middles of her back: and there they meet both and softly shakes them and lets them fall again. And she mantles when she stretches one wing long after her leg. And afterwards that other wing. And most commonly she does that before or she warbles.\n\nThere is a question asked whether a man should call a Sparhawk or a Sperehawk; or an Asperhawk.\n\nAnd Ostrichers and also Spurites say she may be called all three names for these reasons. She may be called a Sparhawk because, of all the hawks that there be, she is most spar: that is to say most tender to keep. For the least mistaking and misunderstanding slew her.\n\nAlso she may be called a Sparhawk of sharpness of her courage: and of her looking quickly; and also of her flying. For she is most asper and sharp in all things that belong to her. She may also be called a Spare hawk for two reasons. One is she spares goshawks and terceles, those that are still young and not yet fully mewed. Until they are clean ensnared and ready to fly, the spare hawk occupies the season and sleeps perchicles well. This is from St. Margaret's day until Lammas and so forth in the year.\n\nShe will sleep young fesaunts: young heath cocks at the beginning of the year. And after Michaelmas, when perchicks have passed their danger, I have seen some made to sleep the pie, some the teal upon the river at the wytch, some the woodcock, and some for the black bird and the thrush.\n\nThe woodcock is cunning to sleep but if there is craft. Therefore, when you come to a wood or a thicket of bushes, cast your spare hawk into a tree and beat the bushes around it. And if any woodcock arises. A hawk flies to the river in various ways and catches the quarry differently. It flies to the vee or the beke, or to the toll. These are the only ways, as you will know later. A goshawk or tercel that flies to the vee, to the toll, or to the beke is taught in this manner.\n\nYou must find a quarry in the river or in a pit carefully. Then set your hawk at a great distance. a mob owl or on the ground and creep softly towards the foul from your hawk straightway. And when you come almost there, as the foul lies: look backward towards the hawk. And with your hand or with your taber stick,beck your hawk to come to you. And when she is on wing and comes low by the ground and is almost at you, then smite your taber and cry (Huff: Huff: Huff) and make the foul to spring. And with that noise the foul will rise: and the hawk will take it.\n\nAnd now take heed, if your hawk takes the foul at the far side of the river or of the pit from you, then she kills it at the far ferry.\n\nAnd if your hawk takes the foul aloft: you shall say she took it at the Mount or at the Source.\n\nAnd if the foul springs not but flees a long way after the river\n& thake nymb it: then you shall say she slew it at the Raund. And your hawk flies towards the crepe when you have it on your fist and softly approaches the brink of the river or pit, then cry (Huff) and by that mean capture a bird: It is then killed at the crepe or at the ferry Iutty, as mentioned before.\n\nIf it happens, as it often does, that the bird, out of fear of your hawk, springs and falls back into the river, or the hawk sees it and lies still and dares not rise: You shall say then, Your hawk has renewed the bird in the river. And so you shall say, and there are more birds in the river than the hawk would catch if they dared not rise for fear of the hawk.\n\nUnderstand that a goshawk should not fly towards any bird of the river with bells in any way. And therefore, a goshawk is called a thief.\n\nAnd your hawk flies towards the quarry: when there are scores of mallards in a field. And when she espies them and comes, covering herself: & flies towards them. Previously hidden beneath hedges or close to the ground, and take one of them or they rise: then you shall say that the fowl was killed at the quarry.\n\nSome people misuse this term \"Draw,\" and say that their hawk will \"Draw\" to the river. And the term \"Draw\" is properly assigned to that hawk which will kill a rook, or a crow, or a raven on a small piece of land. In such a case, it must be said that such a hawk will \"Draw\" well to a rook.\n\nTake a tame mallard and set it in a fair plain, and let it go where it will. Then take your hawk in your fist and go to that plain. Hold your hand a pretty way from the mallard. And look if the hawk can spy it by her own courage. And if she has found the fowl and desires to fly towards it, let her kill it and plume it well upon her, and serve her so two or three times. And then she is made for the Quarry.\n\nI have known gentlemen who, whenever and wherever they saw any tame ducks, and if their hawks desired them, would let fly. To them in couraging their hawks to be well flying to the quarrel another time,\n\nA pretty craft to take a hawk that is broken out of mews and all manner of birds that sit in trees, if a man will.\n\nLook where a hawk perches for a night in any manner place, and come to her softly and lightly with a sconce or a lantern that has but one light in your hand, and let the light be towards the hawk so that she sees not your face and you may take her by the legs or otherwise as you please. And in like wise all other manner birds.\n\nThe bellies that your hawk shall wear look in any way that they are not too heavy over her power to wear. Also it none be heavier than another but like of weight. \n\nLook also that they be soft and well sounding and shall not both of one sound, but that one be a semblance under another. And that they be whole and not broken, and particularly in the sounding place. For if they be broken they will sound fully dull.\n\nOf spare hawk bellies there is choice and little of Charge of them: there are plenty. But for goshawks sometimes belonging to Malayne were called the best. And they were good. For they commonly have a sound body and sold thereafter. But now ducal land bellys from a town called Durdryght, and they are passing good: For they are well sorted, well sounded, swift of ringing in shins, and passing lasting.\n\nHere ends the process of hawking. Now follows the names of all manner of hawks and to whom they belong.\n\nThese hawks belong to an Emperor.\nThese are the names of all manner of hawks: First, an Eagle. A Baterer. A Melon. The simplest of these three will sleep an hind calve: A Falcon. A Rook. A Kid. An Elk. A Crane. A Bustard. A Stork. A Swan. And these are not enlured or reclaimed: because they are too ponderous for the perch's portability. And these three by their nature belong to an Emperor.\n\nThese hawks belong to a king.\nA Gerfawkon. A Tercel of a Gerfawkon. For a king: a gentle Falcon and a gentle Tercel. For a duke: a Falcon from the rock. For an earl: a Falcon pergrine. For a baron: a Bastard Falcon. Hawks for a knight: a Saker and a Saker. Hawks for a squire: a Goshawk and a Lanarel. For a lady: a Merlin. An Falcon for a young man: a Hobby. And these are hawks of the tower, both illuminated to be called and reclaimed. And yet there are more kinds of hawks. There is a Tercel: for a poor man. There is a Spare hawk: she is a hawk for a priest. There is a Musketeer: he is for an holy water clerk. These are of another kind. They fle to (fly to) Ouerre & to Ferre Iutty & to Iutty Ferry.\n\u00b6Explicit.\nLYke wyse as in the boke of hawkynge aforsayde are wryten and noted the termys of playsure be longynge to gentylmen: hauynge delyte therin. In the same manere this boke folowynge shew\u2223yth: to suche gentyll persones the manere of hun\u00a6tynge for all manere of bestys / whether they ben bestys or Venery or or Chace or Rascall. And also it shewith al\u00a6termys conuenyent aswell to the houndes as to the beestys a\u2223forsayd. And in certen there ben many dyuers of theym: as is de\u00a6claryd in the boke folowynge.\nWHere so euer ye fare by fryth or by fell:\nMy dere chylde take hede how Trystam doo you tell.\nHow many manere bestys of venery there were:\nLysten to your dame and she shall you lere.\nFoure manere bestis of venere there are:\nThe fyrste of theym is the harte: the seconde is the hare.\nThe boore is one of tho: the wulfe and not one mo.\n\u00b6And where that ye come in playne or in place:\nI shall you tell whyche ben bestys of enchace:\nOne of theym is the bucke: a nother is the The fox and the marten: and the wild roe.\nYou shall call all your dear child and beasts:\nWherever you find them, rascal you shall call.\nIn forest or in fell, or I will tell.\nAnd to speak of the heart, if you will learn:\nYou shall call him a calf in the first year.\nThe second year a broken one you shall call:\nThe third year a spayed one learns thus.\nThe fourth year a stag you shall call in any way:\nThe fifth year a great stag your dam bids you say.\nThe sixth year call him a heart.\nDo this, my child, while you are in the fourth.\nAnd of the horns that he then bears about:\nThe first head shall be judged without.\nTherein we find such diversity.\nNevertheless, the sixth year evermore at the least.\nYou shall well judge the purpose of the same beast.\nWhen he has antlers without any let:\nRoyal and surly also there I set.\nAnd that in the top, when you may know him:\nThen you shall call him forchyd a heart of ten.\nAnd when he has in the top three of the same:\nThen you shall call him trochyd, an heart of twelve.\nAnd afterwards, in the top, when there are four:\nThen shall you call him sommd, an heart of sixteen.\nAnd from four onwards, whatever befalls:\nBe he never of so many, you shall him sommd call.\nRight of the number even that he is:\nCall him from four, sommd Iwys.\nAlso have you seele: an heart heeded well /\nMy child calls herds of heart and of hind:\nAnd of buck and of doe where you find them.\nAnd a beeve of rooes, what place they be:\nAnd a sounder you shall of the wild boar:\nAnd a rout of wolves where they pass in /\nSo shall you call them as many as they are.\nTwenty is a little herd though it be of hinds:\nAnd three score is a middle-sized herd to call them by kinds.\nAnd four score is a great herd call you them so:\nBe it heart, be it hind, buck, or else doe.\nA great heart when you see him, call him so:\nBut never a fair heart for any thing that may befall.\nA great hind, a great buck and a fair doe:\nMy sons where you walk, call you them so.\nSo You should name such deer and do as I teach you.\nSix is a buy of rooes on a row.\nAnd ten is a middling buy, I know well.\nA great buy is twelve when they are together.\nAnd so call them sons where you see them.\nThe more number than you see: the greater the buy is.\nTwelve make a sounder of the wild swine.\nA great sounder of swine .20. you shall call.\nForget not this lesson for no thing that may befall.\nThink what I say: my son night and day.\nWhen you hunt at the roe then you shall say:\nHe crosses and treasons your hands before:\nA great roe buck you call him not so:\nBut a fair roe buck and a fair doe.\nWith the bellies and with the blood,\nReward your hounds my sons so good.\nAnd each foot you shall bite in four I know,\nTake the bellies and the blood and do all together then.\nGive it then to your hounds so,\nAnd much the gladder then they will go.\nThat to your hounds a reward is named,\nFor it is eaten on the ground and on the skin dealt.\nThe roe shall I. To be hunted by desire I suppose.\nThe two other legs the head laid between.\nAnd take one hind leg up, I pray:\nAnd that other forward leg right as you say:\nUpon that other forward leg both you them put:\nAnd with that other forward leg up you them knit.\nIn this manner, thus when you have wrought:\nAll whole to the kitchen then it shall be brought.\nSave that your hounds eat: the bowels and the feet.\n\nII. Now to speak of the boar, the first year he is:\nA pig of the sounder called as have I bliss.\nThe second year a hog and so shall he be:\nAnd a sow when he is three years old.\nAnd when he is four years old a boar shall he be:\nFrom the sounder of the swine then departs he.\nA singular one he is, for alone he will go.\n\nIII. When you have slain the boar and will do him right:\nYou shall undo him unfledged when he shall be light.\nThirty pigs and two of him you shall make:\nBy the law of desire I dare undertake.\nThrough your hounds' strength if that he be dead:\nThey shall have the bowels. \"boyllyd with the bread. Cast upon the ground where the boar was slain: this is called a reward for hunters. Upon the earth I have been; for such is eating. Now, to speak of the hare, my sons truly: The beast king shall be called of all venery. For all the fair speaking and blowing that is there: Cometh from seeing and finding of the hare. For my life, children, I take it on honor: He is the marvel. For he fattens and crots and rounds evermore: And bears tallow and grease; and above teeth has been before And sometimes he is male: and so you shall find him. And sometimes female and kindly by nature. When he is female and kindly within: In three degrees they bear them or he with them twine. Two rough and two smooth, which they will see: And two knotty also that kindly will be. When she is female: so I tell my tale. When your hounds by strength have done her to death: The hunter shall reward them with the head. with the shoulders and the sides and with.\" All: And everything within the womb, save only the gall. The panche: give them none of those. Why such reward when on the earth it is dealt: with all good hunters, the (Halow) it is named. Then the lines of the hair: do not forget them. But bring them to the kitchen for the lords' meal. And of this said beast, let it be treated thus.\n\nNow to speak of the beasts when they are slain:\nHow many are stripped and how many are flayed.\nAll that bear skin and tallow and round sinew:\nShall be flayed, save the hare, for he will strip it.\nAnd all that bear grease and piles thereon:\nEver shall be stripped when they are undone.\nOn this manner play: thus you shall say.\n\nMy dear sons, I will now teach you:\nHow many kinds of beasts as with the limer are.\nShall be hunted in forest or in field:\nBoth the hart and the buck and the wild boar.\nAnd all other beasts that are hunted shall be:\nSought and found with Ratches so free.\nSay thus I you told: my children so bold.\n\nAnd you speak of the buck the first year he is:\nA fawn sucking on his dam say \"as I you wise:\nThe second year a pricket, the third year a sowell:\nA sour at the fourth year the truth I you tell.\nThe fifth year call him a buck of the first head.\nThe sixth year call him a buck and do as I you rede.\n\u00b6The horns of a great buck or he so be:\nMust be summond as I say, hearken to me.\nTwo branches first pawm'd he must have:\nAnd four auancers the truth if you will save.\nAnd 24 spurs and then you may call:\nWhere so you be a great buck I tell you all.\n\u00b6And if you of the roe buck will know the same:\nThe first year he is a kid sucking on his dam.\nThe second year he is a gerkle: and so be such all:\nThe third year an hemule look you call.\nRoe buck of the first head he is at the fourth year:\nThe fifth year a roe buck him call I you teach.\nAt St. Andrew's day his horns he will cast:\nIn more or in moste he hides them fast.\nSo that no man may them soon find:\nElse in certain he does. At St. James day, where he goes:\nThen the roebuck generates with the doe.\nAnd so boldly there as you see him:\nThen he is called a roebuck in his rut.\nAnd if you may a roebuck kill without fail:\nAnd find heavy grease at his tail.\nAs some roebucks have when you find it:\nThen revere it as you do of heart and hind.\nAlso the roebuck, as it is well bred:\nAt Holy Rode day he goes to ride.\nAnd use the byre: when he may get it.\nSons of the heart and the hind learn this:\nThere they draw to the herd at Holy Rode day.\nTo the step then they go: each hot day at noon.\nWhich step they use my children, I tell you:\nUntil it be Midsummer at the latest.\nThe cause of the step is to keep him from the fly:\nWhoever comes to that place may well spy it.\nAnother thing they use my child also:\nThe same season of the year to soil to go.\nAn heart lies below and a buck grows horns I find:\nAnd each roebuck certainly bellies by nature.\nThe noise Of these beasts, you shall call them thus:\nFor pride of their make, they use it all.\nSay, child, where you go: your dame taught you so.\n\nTime of Greece begins at Midsummer day:\nAnd till Holy Rode day lasts, as I say.\n\nThe season of the fox from Nativity:\nTill the Annunciation of our lady it's free.\n\nThe season of the roebuck at Easter shall begin:\nAnd till Michaelmas lasts, night or she shines.\n\nThe season of the roe begins at Michaelmas:\nAnd it shall endure and last until Candlemas.\n\nAt Michaelmas begins hunting of the hare:\nAnd lasts till Midsummer, there will no man spare.\n\nThe season of the wolf is in each country:\nAt the season of the fox and evermore it shall be.\n\nThe season of the boar is from Nativity:\nTill the Purification of our lady it's free.\n\nFor at the Nativity of our lady sweet:\nHe may find where he goes beneath his feet.\n\nBoth in woods and fields, corn and other fruit:\nWhen he makes any demand for food.\n\nCrab apples and oak corn and nuts there they grow:\nHaws and hepes and other. \"That the Purification lasts until: and makes the boar in season to be. For while fruit may last: his time is never past. Now to speak of the hair, how it shall be worked: when she is found with hounds and sought. The first word to the houses it the hunt shall out pit is at the kennel door when he opens it. That all may hear him: he shall say \"Are here.\" For his wounds would come to hastily: That is the first word, my son of Venus. And when he has coupled his hounds together: And is forth with them to the field gone. And when he has cast his couples at will: Then shall he speak and say \"Hors de couple auant se auant,\" twice so. And then \"So ho so ho,\" thrice and no more. And then say \"Sa cy auant So ho,\" I thou praye. And if you see your hounds have good will to run: And draw away from you say as I know. (H) again them call so: Then Sweff mon amy sweft) to make them soft thou.\" If anyone finds of the hair. There he is:\nAnd he is called Richard or Bemond, and I shall acknowledge you:\nWhat did the coward do in the courtyard?\nThat Bemond, the worthy one, without fail:\nWho comes to find the coward with the short tail.\n\u00b6And if you see where the hair has been grazing:\nIf it is in the time of green corn.\nAnd if your hounds chase well at your will:\nThen three blasts you shall blow, both loud and shrill.\nThere one and another, there he pastured:\nThen say (Illoques illoques) in the same path.\nSo say to them: until you find her.\n\u00b6And then cast a sign all the field about:\nTo see at her pasture where she has been in or out.\nShe is not otherwise pleased to be found:\nThere she pastured in a time of relief.\nAnd any hound finds or trace of her mark:\nThere as she has been and gone from that place.\n(Ha cy touz cy est yll) so shall you say:\n(Venez arer so how sa (also lowde as you maye.\n(Sa cy ad est so how) After that:\n(Sa sa cy aunt and thereof be not late.\nAnd when you see her in the plain there at the last:\nIn field or in arable land or in the wood past,\nAnd your hound will find her there then:\nSay (La douce amy la est a) and do as I know.\nThat is to say: sweet friend there is he come low:\nFor to dry here. And therewith you shall say (So how).\n(Illoques ey douce ey vayllaunt so how so how then),\nThus may ye now dear sons learn of venus.\nAnd when you come there as you think he will dwell:\nAnd seems so to you well: then say as I tell.\n(La douce la est a venuz) for to dwell thore:\nAnd therewith thrice (So how (saye ye no more).\nAnd if it seems well to you to find all in fear:\nAnd believe so to do: then say Douce how here how here),\n(How here douce how here how here) he sits:\nSo shall ye say my children and for no change let it be.\nAll manner of beasts that ever chased be:\nHave one manner of word (So how) I tell them.\nTo fulfill or unfill each manner of chase:\nThe hound ever more in his mouth. And if your hounds chase there, you hunt:\nAnd the beast begins to run as hearts are wont.\nOr hesitate as the fox does with its guile.\nOr cross as the roe does otherwise.\nOtherwise dwell so: that your hounds cannot outgo.\nThen say (Hoo sa amy sa la), (A couple la are there), such is the play:\nAnd (So how) as much is as (Sa how) to say.\nBut (So how) is shorter in speech when it is brought:\nTherefore say we (So how (but Sa how)).\nAnd if your hounds chase at heart or at the hare:\nAnd they run at a fault there, you shall tear.\n(I cy so how assayne assayne stou hoho)\n(Sa assayne are so how) these words and no more.\nAnd if your hounds run well at fox or at doe:\nAnd so fail at a fault, say thus farther or you go.\n(Ho ho ore swef aluy douce a luy) that they hear:\n(Ho hoy assayne assayne sa arere)\nSo how, so how come a couple / and do as I know:\nThe more worship may you have among all men.\nYour crafts let not be hidden: and do. as I bid you. All my sons in one: and thus may you know who is the master: The master to the man makes his boast: That he knows by kind what the heart costs. At hunting evermore when he goes out. Quoted the man to his master who was good lore: To know what he does, the hounds before. What does he say, quoted the master to the man. He does say, he replied: When he breaks, he said what is that to say? With his feet he opens the earth there he goes away. What is the cause, prayed the man master: That the heart before the hounds when they hunt him, Then to the river he wills to go: Quoted the master to the man, there are two causes: One cause for the river, he descends he is: And so he is to the water when he takes the way. Why do you call him (Descends) master, prayed the man: For he pays of his might the truth I say. Another is to the water why he goes otherwhile: The hounds that him see purpose to beguile. Yet of this heart quoted his man. master I would know:\nIn the water when he leaps what he makes then.\nHe proposes that the master and so you shall say:\nFor he did not know himself yet how he will go.\nWhether over the water he will go forward.\nOr turn again the same way he first was.\nTherefore it is as those hunters say.\nAnd reproach him if he turns back.\nAt that other side of the water if he stands up:\nThen call it the (Soul) of the heart.\nAnd that is for the water of his legs wet:\nDown in the steps there fallen from his feet.\nAgain the water his way even if he hesitates:\nThen breaks he water to take you tent.\nAnd if with the water goes all the way you it shall:\nDefile the water an heart so him call.\nThe man to his master speaks full bold:\nOf the nobles of the heart that he would have him be.\nHow many ends there shall be them within:\nSaid the master but one, thick or thin.\nAnd that is but the (Gargoyle) to speak of all by name:\nAnd all these other (Crookes) & (Roundelles) Yet I would write, and you would teach me\nThe crooks and the roundels of the nobles of the deer.\nOne crook of the nobles lies evermore:\nBeneath the throat bone of the beast before.\nThis is called the Anconeer, who can they know:\nAnd the hindmost part of the nobles then.\nThat is to say, the Forchers that lie even between:\nThe two thighs of the beast that other crooks even.\nIn the middle that is called the roundell also:\nFor the sides round about cover it from.\nMy dear sons bold: say of game I thus you told.\n\nYet I would write, master, why these hounds all\nBay and cry when they see him.\nFor they would have help that is their skill:\nTo kill the beast that they chase till.\n\nTell me, master, said the man, what is the skill:\nWhy the hair would so willingly run against the hill.\nSaid the master, for her legs are shorter before:\nThan behind, that is the reason, therefore.\n\nWhat is the cause, said the man, that men say of that beast:\nThat the hair sits always when she takes her. And the master explained, as men commonly say, why a sow lies: For two reasons, I tell you plainly. One is because she hurts herself upon her haunches: And all other beasts can lie down at the side of the ground. Another reason is that she bears both sweet and pure fat. Yet the master said the man should know more: Where does the hare's suet lie, before or behind the loin? Over the loin, said the master of each hare, you should take: Between the tail and the chin, even on the back. Yet the master said the man should learn this: When you walk in the field with your limer, there where a heart pastured or that you have seen, To know fat or lean whether it is. I can tell you, said the master, this case: Watch well where he lay: and where he wallowed. Yield and anoint if it is: Then he is fat, I will teach you these things. And if it is both black and hard and clean: Then it is lean labor and thin. And of this same thing, if you do not believe me: Take heed. Yet the master of the hare would I willingly write more: what he does when he goes with the hounds before him. He goes south and north there, away: pricking and repricking the south to say. But what is that, quoth the man when they do so? That shall I tell you soon, quoth the master, for a little byzant. When the hounds are set on a hart to meet, and he chases and follows to take, then all the relays you may lay upon them. Even at his coming, if you let your hounds go: while the other that is behind is far from him. That is to call them (Auntelay), for they are far before all other hounds. And a great hounding all others until, For they may not that day sew any more at will. Hold thy hounds still if thou dost, Until all the hounds that be behind are come thereto. Then let thy hounds all together go, That is called an Allay, and look thou say so. And that hindrance is yet to them that are behind, For the rest will overtake the weary by nature. A Relay is after when the hounds are posted: Far before with the heart that urges them on. To let thy hounds far after them go: And that is then a forwarding to them echoing. For if thy hounds have overtaken these others by distress: Then shall they all follow him of one swiftness. Yet master would I fain thus teach you: What is a forloing? That I will say, the quoth he, the truth at least, When thy hounds in the wood seek any beast, And the beast is stolen away out of the forest. the hounds you have met with. And any other hounds before them: they may meet: These other hounds are then forsaken in the heat. For the beast and the hounds are so far before: And the hounds behind are weary and sore. So that they may not at the beast come as they will The hounds before forsake them and that is the reason. They are always so far before me if you will trust: And this is the reason for the forsaking, if you desire. Yet I would know master, when your hounds run a heart out: And ever the farther they go, the happier they are: For three reasons, he often said. One is when the heart runs fast on a reed: He sweats that it runs down through his cleans. The hounds when they find that, then are they more willing to run and less willing to let go. Another cause, when the heart can no more: Then he will white foam cast there he goes away. When your hounds find that, then they are glad: In hope they shall have him. The third cause is when the heart is near death:\nThen he casts out of his mouth froth and blood, red.\nThe hounds know that he shall be taken soon then;\nAnd the farther they go, the happier they run.\nThese are the causes that make them glad to be:\nWhat beast, master, I ask this for no evil:\nThe one that most holes all hounds runs until.\nAnd also, the slowest shall overtake him.\nAs the swiftest goes, whatever way he takes.\nThat beast is busy: a boar or a gray.\nThese three names he has, the truth to say.\nAnd this is why: for he will, by nature,\nGo through thorns away, the thickest he may find.\nThere, the swiftest hounds may no further go;\nThen the slowest of foot be he never so slow.\nYet, master, I would know why men say,\nThat the hare's foam and crookshanks both are plain.\nAnd all other manner beasts that hunted be,\nFemelon or Fenol as we well it see.\nI will well tell you why the master then said,\nFor why that he... \"Fumays and Croteys I know well. He is famous, for he bears tallows, and Croteys men say he bears no greets. And Rookys on his hills when he lets it go. And best of such kind we find none more. How many beasts mayster Fumayen wants to teach, And how many Fenon that were good to hear? All this the master holds but lightly: All beasts that bear tallows and stand upright. Fumayen when they do say as I know, And all other Fenon that rock down then. How many manner of beasts yet master tell Me of relief in forest or fell? To this the master replied: Of all beasts but two the heart and the hare. From the Annunciation of our lady day: The heart then relieves the truth to say. Till Saint Peter's day and Poul and the hare right: From the Purification of our lady bright. Till the Translation relieves you: Of Saint Thomas time of Canturbury. Yet my child of the boar to speak more, When he shall be undone I.\" You shall make two and thirty breeds of him:\nThe first of them is the head, whatever befalls:\nA second is the anger, and call it so:\nThe shoulders on either side of it shall have two:\nThen each side of the swine departed in three:\nThe pestles and the gambons departed two:\nAnd two feet he has not forgotten though:\nThen take his legs and his feet and show your skill:\nFor they shall be counted among his breeds as eight.\nDivide the chain into four pieces and no more:\nTake there your breeds, thirty and two.\nFairly put the grease when it is taken away:\nIn the bladder of the boar, my child I pray.\nFor it is a medicine: for many a manner of pain.\nAnd to speak of the heart while we think on:\nFirst serve your child him when he is undone:\nAnd that is to say or ever you might:\nWithin his horns lay him upright.\nAt this kit him that lords may see:\nImmediately, fat or lean, whatever he be. \"Kitte the codde's belly even from:\nOr begin he to flee: then go.\nAt chaulys begin as soon as may:\nAnd slice him down even to the shins.\nFrom the shins even down to the belly,\nTo the passe there the codde was kitte away.\nThen slice the left leg even first:\nAnd then the left leg behind or do more.\nAnd these other legs on the right side:\nUpon the same manner slice that tide.\nTo go to the cheeks look that you are pressed:\nAnd so flee him down even to the breast.\nAnd so flee him forth right unto the place:\nEven to the place where the codde was kitte away.\nThen flee the same way all that other side:\nBut let the tail of the beast still theron abide.\nThen shall you him undo my child I advise:\nRight upon his own skin and lay it on bread.\nTake heed of the kitting of the same deer:\nAnd begin first to make the Erbere.\nThen take out the shoulders: and slice at once:\nThe belly to the side from the corbyn bone.\nThat is corbyn's fee.\" At the death, he will be:\nThen take out the sweetmeat that it be not left:\nFor my child is good for leechcraft.\nThen put thy hand lightly under the breast bone:\nAnd there shall thou take it out.\nThen put out the pancreas / and from the pancreas take:\nAway lightly the rate such as he has.\nHole it with a finger. do as I know:\nAnd with the blood and the grease fill it then.\nLook thread that thou hast and needest for it:\nFor to sew it with all or thou more do.\nThe small gutts then thou shall out pit:\nFrom them take the maw: for yet not it.\nThen take out the liver and lay it on the skin:\nAnd after that the bladder without more din:\nThen dress the nombles: first that thou recke:\nDown the anuncers carve that cleaves to the neck.\nAnd down with the bolthroat put them anon:\nAnd carve up the flesh there up to the hach bone.\nAnd so forth the fillits that ye up are:\nThat fall to the nombles: and shall be there.\nWith the nerves also and sew that is:\nEven to the midriff. Then take down the midriff from the hot sides:\nAnd hold up the noble hole by the bolthroat.\nIn your hand then they are. Look and see:\nThat all that longs for them are together.\nThen take them to your brother to hold for trust:\nWhile you double and dress as you please.\nThen away the lights / and on the skin lay them:\nTo wait the query my child I pray.\nThen shall you slice the slough there as the heart lies:\nAnd take away the hairs from it and carefully.\nFor such hairs has his heart: yes, upon it:\nAs men may see in the beast when it is undone.\nAnd in the midst of the heart a bone you will find:\nGive it to a lord. And child be kind.\nFor it is kind for many maladies:\nAnd in the midst of the heart ever more it lies.\nThen shall you cut the skirts the teeth even from:\nAnd after the rag bone even also.\nThe forchiles: and the sides even between:\nAnd look that your nails are always wet:\nThen turn up the forchiles. For them with blood:\nTo save the grease. So do men of good.\nThen shall you cut the neck the sides even from:\nAnd the head from the neck cut also.\nThe tongue the brain the paunch and the neck:\nWhen they are washed well with water from the bucket.\nThe small intestines to the lights in the derries:\nAbove the heart of the beast when you render it.\nWith all the blood that you may get and win:\nAll together shall be taken. And laid on the skin.\nTo give your hounds, that is called the quarry,\nAbove the skin for it is its food.\nAnd he who dresses him so by my counsel:\nShall have the left shoulder for his labor.\nAnd the right shoulder where so ever he be.\nYeuvith to the foster for that is his fee.\nAnd the liver also of the same beast:\nTo the foster's knave yeuvith at the least.\nThe nobles trust in the skin. & harden them fast:\nThe sides & the forks together that they last.\nWith the hind legs. Be done so it shall:\nThen bring it home. And the skin with all.\nThe nobles. & the horns. at the lord's gate:\nThen boldly blow the trumpet. They ate.\nYour play is for me: or that you come in.\n\u00b6Explicit: Dame Julian of Bernes' document in her book of hunting.\nTHERE ARE BEASTS OF THE CHASE: of the sweet scent. And there are the Buck, the Doe, the Boar, the Reindeer, the Elk, the Spotted Deer, & the Marten. \u00b6There are beasts of the chase of the stinking scent / And they are the Roebuck, and the Rooe, the Fuller's fox, the Fiesches, the Badger, the Fox, the Squirrel, the Weasel, the Sow, and the Polecat.\nThese are the names of hounds. First, there is a Greyhound: a Mastiff: a Lemor: a Spaniel: Raches Kennets: Terriers: Butcher's hounds: Dunghill dogs: Tryndeltaylles: and Prick-eared curs: and small ladies' pointers that bear away the fleas & divers small fowls.\n\u00b6A greyhound should be heeded like a snake: and necked like a drake: footed like a cat: tailed like a rat: sided like a team: and chinned like a beam. \u00b6The first year he must learn to feed. The Second year he leads him. The third year he is like a fellow. The fourth year there is none sick. The fifth year he is good enough. The sixth year he shall hold the plow. The seventh year he will outdo: great bitches to assail. The eighth year lucky maiden. The nineteenth year cart-sad.\n\nA good horse should have fifteen properties and conditions. That is to say. three of a man. three of a woman. three of a fox. three of a hare. three of an ass.\n\nOf a man: bold. proud. and hardy.\n\nOf a woman: fair-breasted. fair-faced. & easy to lie upon\n\nOf a fox: a fair tail. short ears with a good trot.\n\nOf a hare: a large eye. a dry head. & well running.\n\nOf an ass: a big chin. a flat leg. & a good house.\n\nWell-traveled women nor well-traveled horses were never good.\n\nArise early / serve God devoutly: and the world quickly. Do thy work wisely / give. Thy almses secretly: go gently by the way sadly. Answer the people demurely and go to thy meat appetizingly. Sit there discreetly; of thy tongue be not too freely given. Arise therefrom temperately. Go to thy supper soberly and to thy bed merely. Be in thy inn joyfully. Please thy lord duly and sleep surely.\n\nThere are four things principally to be feared by every wise man. The first is the curse of our holy father the pope. The second is the anger of a prince (Quia indignac corregis, vell principes mors est). The third is the favor or the will of a judge. The fourth is slander and the mutation of a commoner.\n\nWhoever makes a dog in Christmastide,\nAnd in March a sow to his gardener,\nAnd in May a fool of a wise man's counsel:\nHe shall never have a good larder. fair gardener,\nNor well-kept counsel.\n\nFar from thy kindred cast thee:\nWrath not thy neighbors next.\nIn a good cornfield thresh thee and rest thee down.\nWhoever builds his house all of straw:\nAnd pricks a thorn. blind horse over the meadows.\nAnd suffer his wife to seek many graves.\nGod send him the bliss of everlasting graves.\nIf these are not directed, then go they at random.\nThere are four things full hard to know:\nWhich way they will draw.\nThe first is the ways of a young man:\nThe second the course of a vessel in the sea.\nThe third of an adder or of a serpent sprung.\nThe fourth of a bird sitting on anything.\nTwo wives in one house, two cats and one monk:\nTwo dogs and one bone / these shall never agree in one.\nWhoever nurtures himself with his kin:\nAnd closes his croft with cherry trees:\nShall have many hedges broken.\nAnd also very little good services.\nAn herd of deer\nan herd of all manner of game\nan herd of swans\nan herd of cranes\nan herd of corlews\nan herd of wrens\nan herd of harlots\na nest of fawns\na buy of does\na buy of roes\na buy of quails\na seat of herons\na seat of bitterns\na sort or a suit of malards\na muster of peacocks\na walk of snares\na A congregation of people, an exaltation of larks, a watch of nightingales, a host of men, a fellowship of yeomen, a charm of goldfinches, a cast of breed, a couple or pair of bottles, a flight of doves, an unkindness of ravens, a clattering of coughes, a dissimulation of birds, a route of knights, a pride of lions, a sleuth of bears, a ceaselessness of grayes, a berry of conies, a riches of martens, a busyness of ferrets, a brace of grehounds (two), a leash of grehounds (three), a couple of spaniels, a couple of running hounds, a litter of whelpups, a kindle of young cats, a singular of boars, a drift of tame swine, a harass of horses. A rag of colts or a rake, a baren of mals, a tripe of gete, a tripe of hairs, a gaggle of geese, a brood of hens, a bedeling of ducks, a noonpace of wives, a scat of princes, a throng of barons, a prudence of vicars, a superfluity of nuns, a school of clerks, a doctrine of doctors, a conversion of preachers, a sentence of judges, a damning of jurors, a diligence of messengers. Obedience of servants, a court of vassals, a draught of butlers, a proud showing of tailors, a temperance of cooks, a stake of fosterers, a boast of sadlers, a laughter of ostlers, a glosing of taverners, a malapertness of peddlers, a thrave of thrashers, a squat of daubers, a fighting of beggars, an untruth of soppers, a melody of harpers, a powerty of pipers, a subtlety of sergeants, a tabernacle of bakers, a drift of fishers, a disgusting of tailors, a bleach of sowters, a smear of coryers, a cluster of grapes, a cluster of churls, a rage of maidens, a rafful of knaves, a blush of boys, an incredibility of cocks, a coo of partridges, a spring of turtles, a dessert of lapwings, a fall of woodcocks, a congregation of plowmen, a courte of coots, a duel of turkeys, a tyrannis of pies, an east of sparrows, a swarm of hawks from the tower .ij., a lease of the same hawks .iii., a flight of goshawks, a flight of swallows, a building of rocks, a murmuring of stars, a route of wolves, a leap of unintended text. a Shrewdness of apes\na Skulk of thieves\na Skulk of foxes\na Nest of rabbits\na Labor of mollys\na Mute of hounds\na Kennel of rats\na Suite of a lamb\na Cowardice of curs\na Sourd of wild swine\na Stode of Maries\na Pace of asses\na Drive of netters\na Flock of sheep\na Gaggle of women\na Peep of chickens\na Multiplying of husbands\na Pontificalire of prelates\na Dignity of canons\na Charge of curates\na Discrection of priests\na Scully of friars\na Bouniful sight of monks\na Scroll of fish\nan Example of masters\nan Observer of hermits\nan Eloquence of lawyers\nan Execution of officers\na Faith of merchants\na provision of steward of house\na Kerf of panthers\na Credence of sewers\nan Unbrewing of curers\na Sauvage of porters\na Blast of hunters\na Threatening of courtiers\na Promise of tapsters\na Lyeing of pardoners\na Misbelief of painters\na Lass of carters\na Scolding of kempers\na Wondering of tinmen\na Waywardness of haywardens\na Worship of writers\na Never-truing of jugglers\na Franch of millers\na Feast of A g guild of butchers, cooks, shooters, cobblers, fox hunters, night watchmen, a rage of teeth, rogues, Scots, a broken derelict, a goose ridden, a pig headed and sided, a capon sawed, a chick frussed, a cony unlaced, a crane displayed, a curlew winnowed, a fallow deer alert, a quail winged, a plowman minded, a pegeon thighed, brawn leeched, a swan lifted, a lamb shouldered, a kid shouldered, a hen spoiled, a malard unbraced, a heron dismembered, a peacock disfigured, a bittern untied, a partridge let, a rail breastied, a woodcock thighed, an egg tried, a fire timbered.\n\nNow of fish:\nA salmon chinned,\na pike splattered,\nan eel sidled,\na chub finned,\na sole loined,\na gurnard chinned,\na tench sauced,\nan ele trout,\na brim splayed,\na barbel tusked,\na trout gote beetled.\n\nYou shall say thus:\nAn heart herbs,\na buck lodges,\nan esquire lodges,\na roo beds,\na yoman beds,\nan hair in her form should ring or lengthen,\na cony sitting, Here follows a list of the shires and bishoprics in the realm of England. The shires are written first, and the bishoprics of the same are written next. Afterward, the provinces of this land are shown.\n\nKent: Canterbury, Rochester\nSurrey: Wiltshire, Salisbury\nSomerset: Dorset, Bath\nDevon: Cornwall, Exeter\nEssex: Middlesex, London\nNorfolk: Southfolk, Norwich\nCambridgeshire: Ely\nLeicestershire: Huntingdon, Northampton, Bedford, Bokingham, Oxford, Lincoln, Lincoln\n\nGloucestershire: Worcester, Worcestershire\nHerefordshire: Hereford\nCheshire: Shropshire, part of Lancashire, Chester\nYorkshire: Staffordshire, Darbyshire, Nottinghamshire, and other parts of Lancashire, York\n\nCanterbury: York, Stafford, Derby, Nottingham, Northumberland, Durham, Westmorland, Tyndale, Kendall.\n\nA Faithful Friend. I would like to find him there. He might be found,\nBut now the world has grown so unkind.\nFriendship is fallen to the ground. I have found\nA friend that I will neither ban nor curse,\nBut of all friends, in field or town,\nEver gratitude. my own purse.\nMy purse it is, my precious wife,\nThis song I dare, both sing and say,\nIt parteth men, of much strife,\nWhen every man, for himself, shall pay,\nAs I ride in rich array,\nFor gold and silver, men will flourish me,\nBy this matter, I dare well say,\nEver gratitude. my own purse,\nAs I ride with gold, so read,\nAnd have to do with land's law,\nMen for my money will make me speed,\nAnd for my goods, they will know me,\nMore and less, to me will draw,\nBoth the better and the worse,\nBy this matter, I say in save,\nEver gratitude. my own purse,\nIt fell by me, upon a time,\nAs it has done by many one more,\nMy horse, my net, my sheep, my swine,\nAnd all my goods, they fell from me.\nI went to my friends and told them so,\nAnd home again, they bade me trust,\nI said again. When I was young, ever thank you. My own purse I commend to you, sirs all. Therefore I advise you to test your friends. Or if you come down and have a fall, few of them will grieve for you. Therefore, test them each one. Both the better and the worse. Our Lord that shops, both sun and money, send us spending. In our purse. Amen.\n\nHere in this book following is determined the lineage of coat armories: and how gentlemen shall be known from commoners. And how bondage first began in angels and afterwards succeeded in mankind. As it is shown in process both in the children of Adam and also of Noah. And there are shown the nine colors in arms figured by the nine orders of angels. And it is shown by the aforesaid colors which are worthy and which are royal, And of nobilities which are noble and which are excellent. Also are shown here the virtues of chivalry and many other notable and famous things to the pleasure of noble persons. In this book, those notable things that follow will be shown to those who wish to see and hear them: I cannot recount them all in detail now. After these things, there is a blazing of all kinds of armies in Latin, French, and English.\n\nIn worthiness, arms shall be borne by all noble and gentlemen from the highest degree to the lowest, as will be shown. They are to desire gentleness from uncivil behavior. All gentleness comes from God in heaven. I will begin in heaven where there were ten orders of angels, and now only nine remain in armor of knowledge, crowned high with precious stones. Lucifer, with millions of angels, fell from heaven and went to hell and other places, and they are held in bondage there. All were created in heaven with gentle nature. A bondman or a serf will say that we are all descended from Adam. So, Lucifer and his company may say that we are all descended from heaven.\n\nAdam, the beginning of mankind, was like a stock. Unsprayed and unfloreshed, in the branches is knowledge, some of which is ancient and some is new.\n\nNow, to divide gentlemen from charles in haste, it shall be provided. There was never gentleman or charle ordered kindly but he had father and mother. Adam and Eve had neither father nor mother. And in the sons of Adam and Eve, both gentleman and charle were found. By the sons of Adam and Eve: Seth, Abel, and Cain were divided. The royal blood was found in Seth, Abel's brother, who slew his brother contrary to the law; where might there be more ungentle behavior? By that deed, Cain became a charle and all his descendants after him, by the cursing of God and his own father Adam. And Seth was made a gentleman through his father and mother's blessing. And of Seth's descendants, Noe was a gentleman by birth.\n\nNoe had three sons born by natural means. By the mother, two were named Ham and Shem. And by the father, the third was named Japheth. Yet in these three sons, gentleness and ungentle behavior were found.\n\nIn Ham, ungentle behavior was found in his own person. Father, lower yourself to discover your shame and laugh at your father in scorn. Iafeth was the youngest and rebuked his brother. Then, like a gentleman, take heed of Canaan: For his ungentlemanly behavior, he had become a curse: and had the cursing of God and his father Noah. And when Noah awoke, he said to Canaan his son: Do you not know how it came about that Cain's son became wicked? And of his ungentlemanly lineage. The whole world is drowned, save we eight / And now, from ungentlemanly behavior and a cause to destroy us all, it shall begin. And so I pray to God that it shall fall / Now to you, I give my curse, wicked Canaan, forever. And I give to the northeastern part of the world to draw its inhabitants / For there shall it be: where sorrow and care shall be cold, and misery as a curse, you shall have in the third part of the world. Which shall be called Europe. That is, the land of curses.\n\nIafeth, come here, my son. I make you a gentleman in place of Seth's son. To the western part of the land, I give you. In the world: and to the eastern end, where wealth and grace shall be: there thy habitation shall be: to take that other third part of the world, which shall be called \"Alii\" - that is, the country of gentlemen.\n\nAnd Sem, my son, I make a gentleman: multiply Abel's blood, which was wickedly slain. Thou shalt take that other third part of the world: which shall be called \"Affrica\" - that is, the country of temperance.\n\nFrom the lineage of the gentle Japheth came Abraham, Moses, Aaron, and the prophets. And also the king of the right line of Mary, from whom the gentle Jesus was born, very God and man after his humanity, king of the land of Judah and Jew's gentleman by his mother Mary, princess of Cote armour.\n\nJapheth made the first Barget: and in it, he made a ball as a token of all the world. And after two thousand years and eight before the Incarnation of Christ, Cote armours were made and figured at the siege of Troy: where in gestes Trojanores it is told that the first one was... The beginning of the law of armies was, which was figured and began before any law of the world. But the law of nature and before the 10 commandments of God.\n\nThis law of armies was grounded upon the nine orders of angels in heaven crowned with nine diverse precious stones of colors and of virtues diverse. Also, from them are figured the nine colors in armies. Firstly, the stone is called Topaz.\n\nTopaz is a semiprecious stone; in armies, it is called gold. Its virtue is: the gentleman who bears this stone in his coat of arms in battle shall be a sure messenger in his king's battle. This stone is reserved in the angel's crown, which was a true messenger and a sure one in his king's battle of heaven when they fought with Lucifer.\n\nThe second stone is called Smaragdus; it is a green stone. And in armies, it is called emerald. Its virtue is: the gentleman who bears this stone in his coat of arms shall be keen and hardy in his king's battle. The stone is reserved in the archangel's crown that was keen and hardy in his king's battle in heaven when they fought with Lucifer.\n\nThe third stone is called Amethyst, a darkly purple stone. Its virtue is that a gentleman who bears this stone in his armor will have great governance of chivalry in his king's battle. This stone is reserved in the potestatis crown, which was chevalrous of governance in his king's battle in heaven when they fought with Lucifer.\n\nThe fifth stone is called Lois, a blood-red or sanguine stone. Its virtue is that the gentleman who wears this stone in his armor will be mighty-powered in his king's battle. This stone was reserved in the dominacionis crown, which was mighty-powered in his king's battle in heaven when they fought with Lucifer.\n\nThe sixth stone is called Ruby, a redly stone. Gowlysit is called in arms. Its virtue is [unknown] The gentleman who wears the hot and courageous stone in his coat of arms during his king's battle is the one it is reserved for. This stone is in the prince's crown, burning hot like fire during his battle in heaven when they fought with Lucifer.\n\nThe seventh stone is called Sapphire, a blue stone. Its virtue is that the gentleman who wears it wisely and virtuously in his coat of arms will be during his king's battle. This stone was reserved for the crown of Saturn, which was wise and virtuous in his king's battle of heaven when they fought with Lucifer.\n\nThe eighth stone is called Diamond, a black stone or sable. Its virtue is that the gentleman who bears this stone in his coat of arms will be durable and unfaint during his king's battle. This stone was reserved in the Cherubim's crown, which was durable and unfaint during his king's battle of heaven when they fought with Lucifer.\n\nThe nineteenth stone is called Carbuncle. shyning stone. It is called the shining stone in armies. The virtue of it: whosoever bears this stone in his coat armor, he shall be full valiant, glorious, and shining in his king's battle. The stone was reserved in the Seraphim's crown: it was full valiant, glorious, and shining in his king's battle of heaven when they fought with Lucifer.\nThere are nine diverse colors for the field of coat armors. Five are worthy and four are rich. The five worthy are: gold, green, brass, purple, and garnet. And the four rich are: goosefeather, azure, sable, and silver. But now, after the blazons of armories, there are but six colors of which two are metallic and four are colors. Gold and silver for metallic. Green, azure, sable, and silver for colors. And these are used and no more.\nThere are nine precious stones. Five are noble and four are dignified. The five noble stones are topaz, emerald, amethyst, sapphire, and alexandrite. The four dignified are ruby, sapphire, diamond, and carbuncle.\nThere are nine orders of angels. Five are hierarchies. The four hierarchies are: Angels, Archangels, Virtues, Potestates and Dominions. The four thrones are: Principates, Thrones, Cherubim, and Seraphim.\n\nThere are nine orders of rulership; five noble and four excellent. The five noble are: Gentleman, Squire, Knight, Baron, and Lord. And the four excellent are: Earl, Marquis, Duke, and Prince.\n\nNine virtues of precious stones exist. The five general ones are: a messenger who is keen and hardy, fortunate in victory, courageous in governance, and mighty in power. The four special ones are: hot of heart, wise and ready, virtuous in action, durable and unyielding, full of valor and shining with glory.\n\nFour virtues of chivalry exist. The first is justice in one's commandments: cleanliness of one's person: pity for the poor and gracious to one's prisoners: reverence and faithfulness to one's god. The second is wisdom in battle: prudence in fighting: knowledge and having a mind in one's wits. The third is that he be not slow in his wars: look before his quarrel be true: thank God ever for his victory: and have measure in his sustenance. The fourth is to be strong and steadfast in his governance: to hope to have the victory: and not to withdraw from the field: and not to shame his comrades. Also that he be not boastful of his manhood. Look that he be courteous, lowly, and gentle, and without ribaldry in his language.\n\nThere are eight articles of chivalry: and of them, five are amorous and four sovereign. The five amorous articles of chivalry are these: lordly in countenance, treatable in language, wise in his answer, perfect in governance, and cheerful to faithfulness. The four sovereign articles of chivalry are these: few others in swearing, boxing to God's bidding, knowing his own birth in bearing, and fearing his sovereign to fight.\n\nThere are eight vices contrary to knights, of which five are indeterminate and four determinate. The five indeterminate vices are these: one to be full of sloth in his wars. A nobleman should be filled with boast in his mind: the third should be filled with gardens towards his enemy: the fourth should be filled with lechery in his body. And the fifth should be filled with drinking and drunkenness. There are four determinable: one is to retract his own challenge: another to kill his prisoner with his own hands: the third to desert from his sovereign's banner in the field: and the fifth to tell his sovereign false tales.\n\nThe nine inestimable rejoicings of armies are these:\nFirst is a gentleman made a knight in the field at battle:\nThe second is livelihood received after manhood:\nThe third is chivalry done before his sovereign:\nThe fourth is an ambassador put in his hand for wisdom:\nThe fifth is proofs of knighthood done before aliens in honor of renown.\nThese are called in arms the five antiquated: now follows the four ending steadfast persons:\nThe first is a poor knight married to the blood royal:\nThe second is to have thanks from his sovereign perpetual:\nThe third is to A knight should keep his honor unshamed in trial, and the fourth is to keep all points of his knighthood, as Trojan gestures declare. There was no other order but two: wedlock first and knighthood after. A knight was made before any other title. Olybion was the first knight who ever was: his father Asteryall came from the lineage of the nobleman Iaphith and saw the people multiply and had no governors, and the cursed people of Sem were troubled against them. Olybion was the strongest and the manliest man in his time. And the people cried out for Olybion to be their master and their governor. A thousand men were then multiplied from Iaphith's line. Asteryall made a garland about his son's head of nine diverse precious stones, signifying knighthood and governance over 10,000 men. Olybion knelt to Asteryall his father and asked his blessing. Asteryall took Olybion's sword that was Iaphith's falcon which Tubal made before the flood. and smote flatly nine times upon the right shoulder of Olbyon, signifying the nine virtues of the aforementioned precious stones; and gave him his blessing with a charge to keep the nine virtues of charity as follows: /\n\nThere are five temporal virtues and four spiritual virtues of charity. The five temporal virtues are these: He shall not turn his back to his enemy to flee; the second is it he shall truly hold his promise to his friend and also to his lord. The third is he shall be free from want to all his men about him. The fourth is he shall uphold maidens' rights. The fifth is that he shall uphold widows' rights. These are the four spiritual virtues of charity: The first is he shall honor his father and mother. The second is he shall do no harm to the poor. The third is he shall be merciful. The fourth is he shall hold with the sacrifice of the great god of heaven. And then Asteryal made to Olbyon a target of olive wood with three corners. Above his face were two [signs], one down to the ground signifying that Olbyion was the chief of all the sons of Noah. By the olive tree he understood victory. By the point of his target to the ground the cursed brother Cham. By the corner of his target above furtherest that other brother Sem. The corner next to him signified the blessed brother Iapheth, from whom God and man came in a right line.\n\nThere are two kinds of knights: one with a sword and another with a bath. The bath is the worthiest because of four reasons. One is when an unwieldy prince is made a knight or crowned king. The second is when a king or emperor is crowned. The third is when a queen or empress is crowned. The fourth is when a king or emperor comes to speak with one of different lands.\n\nThere is a Gentleman of Ancestry and there is a Gentleman of Blood. There is a Gentleman of Cootearmure: and those are the three of them. Gentlemen are called four ways: one of ancestry and three of coat of arms. There are four kinds of gentlemen: one born of ancestry, which must be a gentleman by blood. There are three gentlemen of coat of arms and not of blood: one is a gentleman of the king's baggage, that is, his advisor by herald's summons. Another gentleman of coat of arms is not of blood: a king granting a lordship to a young man under his seal of patent to him and to his heirs forever, he may be a gentleman of the same lordship. The third is a yeoman, christened if he kills a gentleman, he may be the yeoman of the sarson and no longer a yeoman of the sarson nor a christened yeoman. cotarmure by fyghtynge in no wyse Yet som men say that a crysten man ouercomynge a crysten man fyghtynge in the lyst shalle bere the cotarmure of hym that is ouercomyn. Or yf a souereyne kynge make of a yoman a knyght the same knyght is a gentylman of blood by the royalte of the kynge and of knyghthood.\n\u00b6Ther is a gentylman a churle sone a preste to be made and that is a spirituall gentylman to god and not of bloode / But yf a gentylmannys sone be made preeste he is a gentilman bothe spiritual & temporal. Criste was a gentylman of hys moder be halue and bare cotarmure of au\u0304seturys. The .iiii. Euangelistes beryth wytnesse of Cristis warkys in the cospell with all thap\u00a6postilles. They were Iewys & of gentylmen come bi the ryght\nlyne of that worthy conquerour Iudas Machabeus. But after by successyon of tyme the kynted fell to pouertee after the dys\u2223trucco\u0304n of Iudas Machabeus. And then\u0304 they fell to labours: & were callyd no gentylmen. And the foure doctours of holy chir\u00a6che. saynt Ierom: Ambrose: Augustyn: and Gregory were gentlemen of blood and of coat armors. There are eight kinds of coat armors. Five perfect and four imperfect. The five perfect are these: Terminal, Collateral, Fixed, and Bastard.\n\nTerminal is called in armies the brothers by right of line, whether by father or mother, may bear the right heir's coat armor with a difference, called Enbordoning.\n\nCollateral is called in armies the sons of the brothers of the right heir, bearing the coats of arms of their fathers with a difference, Iews.\n\nFixed, in armies, is called the third degree by the right line from the right heir through the male line. They may bear their fathers' coat armors with a difference, muleteers.\n\nThe bastard of the Fixed shall bear his father's coat armor to undertakers. That is to say, whatever he bears in his field, he shall bear in diverse colors and no more.\n\nThere are four imperfect coats of arms, born without difference. The first coat of arms is if a lordship aforesaid is given under patent by the king. and If he dies without heir, his coat armor is completed.\nThe second is the coat armor of the king's, given if he dies without heir and if these two coat armors have issued forth. The fifth degree of them bearing line by male gentlemen of blood according to the law of arms.\nThe third coat armor of the Saracen: if the Christian man dies without issuing forth, his coat armor is done. And if he had issued forth to the fifth degree from him by right line of issuance, he is a gentleman of blood.\nThe fourth coat armor of the chief blood: if he dies without any issue, then it falls to be a coat armor of imperfection, bearing a difference.\nAll bastards of all coat armors shall bear a fess; some call it a baston of one of the four dignities of colors. Except the bastard of the fiscales and the bastard of the brothers of the chief blood where their right is departed to each brother equally: these bastards shall add more baggage to the armies or take. A knight is made in five diverse places: in mustering in the land of wars, in showing under banners, in tournaments, and at the sepulchre. A lady's knighthood is called the coat of a gentlewoman married to a man having no knighthood. Her son may wear her knighthood with a difference in arms' bearing his life by the courtesy of the law of arms. And his son shall none bear but he that the gentlewoman is heir or next of blood to the knight. Or else being her birth of the same blood: then her heir shall bear her knighthood.\n\nHow gentlemen are made from grooms who are not knights nor of the same blood, and they are called untried and apocryphal, as shown following.\n\nThere are two diverse kinds of such gentlemen. Gentlemen were made in armies who were not gentlemen by term or blood. One is called an untried gentleman: that is, made up among religious men, such as priors or bishops. The other is called an apocryphal gentleman: that is, made up and given the name and livelihood of a gentleman.\n\nThere are six differences in armies: two for the excellent and four for the nobles. Label and embordure for lords. Imbues. Molett, Flourdeluce, and Quintfoyles for the nobles.\n\nIn praising armies, there are nine quadrats to consider. Five final quadrats are these: Gereri, Gerundi, Fretly, Geratly, and Endently.\n\nGereri is called in armies when coats of arms are in nine quarters of diverse colors.\n\nGerundi is called in armies when the coat of arms is of nine diverse colors and a fusilier within the coat of arms of what color it may be.\n\nFretly is called in armies when the coat of arms is counterchanged.\n\nGeratly is called in armies when the coat of arms is. A gentleman may not wear tokens of arms but of steady color: that is, his coat of arms is either inanimate or I bear it with precious stones. He has nine bags of coat of arms. The first with crosslets. And of these, there are four kinds. And these are:\n\nCross fitchily. Cross patty: Cross crosslets: & Cross flory\n\nThe second bag is flour-de-lys.\n\nThe third bag is roses.\n\nThe fourth bag is primroses.\n\nThe fifth bag is quince-leaves.\n\nThe sixth bag is diamonds.\n\nThe seventh bag is chaplets.\n\nThe eighth bag is mules.\n\nAnd the ninth bag is escallops: that is, half the moon. These are powdered heraldic devices.\n\nThe fifth [bag] A quadrate is called Endlessly of three ways: that is, Bellily, Lenantly, and Fyesly.\nBellily is called in arms when a coat of arms is called Endented of two different colors in the length of the coat of arms.\nLenantly is called in arms when the coat-armor is Endented with two different colors in the border of the coat of arms.\nFyesly is called in armies three ways: Fyes baggy: Fyes target: and Fyes general.\nFyes baggy is when tokens of armies are discernible from the chief of the coat-armor to right sleeper in the field.\nFyes target is when a device or an engine is made in the middle of the coat-armor.\nFyes general is called in armies when the coat-armor is Endented with two different colors from the last point of the coat-armor to the sleeper.\nThe chief is called in armies the middle of the coat-armor of the right side.\nQ is called in arms when the field is set with some tokens of armies.\nA quadrant finial is called in armies when the field is discolored with tokens of armies having no beast in the midst. A quadrant ryall is called when the field occupies the token of a beast or any other token within the border to the number of five.\n\nThe first quadrant is one token set alone and what comes after his birth he bears.\n\nThe second quadrant ryall is bringing in his border three things called the tokens of arms, that is to say three flower dew-lacies: three phylacteries: three roses: three chaplets: three leopards: three lions. And so the fourth quadrant ryall is to bear a beast rampant: beheaded: and impaled.\n\nThree borders are called restrials in arms. One is when a border is barry of various colours to the point. And what colour the point be of the point is the field. There the blazer shall begin.\n\nThe second restrial is called in arms when a border is paly of various colours to the point. And what pale melee in the point: that colour is the field. The blazer shall blaze from that colour to the next colour paly.\n\nThe third restrial is called in arms in an army, when a sentry of various colours is at the point, identify which sentry of that colour is the field one. The blaser shall shoot from that colour to the next colour of the left side of the sentry and shoot the colour sentry.\nA sentry in an army is called a stake of tents.\nFixed in an army are called millers pikes.\nMangons are called in an army a sling.\nGorges are called in an army water bowmen.\nElynells are called in an army four quadrants.\nOgys are called in an army gonfalons.\nTortlets are called in an army wickets.\nDyacles are called in an army scorpions.\nMyrrhs are called in an army mirrors or glasses.\nFeons are called in an army broad arrows headed.\nTronks are called in an army only beast heads or necks.\nDemy is called in an army half a beast in the field.\nCountertreys are called in an army when half the beast is of one colour and the other half of another colour.\nOnly. In armor, a cross-shaped piece is referred to as a \"point,\" with the point being the field. Saint George bears four silver angle-pieces. However, some blazers in armies disagree with this rule, as shown in the book of blazing of arms.\n\nThree types of bearings of fields exist in arms. One is called \"hatchment,\" where one field is shown.\n\nThe second is called \"counter,\" where two fields are shown.\n\nThe third is called \"quarterly,\" where two fields are shown in four quarters.\n\nThree kinds of armorial bearings are called \"checky,\" \"wavy,\" and \"per pale wavy.\" Checky is when the field is checked with various colors. Wavy is when the field is made to look like waves of one color or various colors. Werry is when the field is made to look like gooseberries of various colors.\n\nIn arms, there are called two pins called \"pinyons.\" One is when the field can be charged with a cross of Saint Andrew, counter, quarterly, or plain. Pinyon is called plain when the field is plain. One color. Counterly is when colors are quarterly placed in four quarters. The second pynion is called Chief-quarter: that is a couple of charges. And that may be clary, counterly, quarterly, and gereously. Gereri is when three chief-quarters are together or more. Byall is called when a bar is between two chief-quarters. Here we shall make an end of the most special things of the book of the lineage of coat armories: and how gentlemen shall be known from commoners. And consequently shall follow a comprehensive treatise of fishing with an angle, which is right necessary to be had in this present volume: because it shows beforehand the manner of hawking & hunting with other matters necessary to be known of noble men, and also because it is one of the pastimes that gentlemen use. And also it is not so laborious nor so dishonest to fish in this way as it is with nets & other engines which crafty men do use for their daily increase of goods. Depiction of According to Salomon, a good spirit makes a man have a fair and long age. I ask, what are the means and causes that lead a man into a merry spirit? In my opinion, it seems to be good sports and honest games in which a man rejoices without any regret. Then it is because good sports and honest games contribute to a man's fair age and long life. Therefore, I will now choose from among four good pastimes and honest games: hunting, hawking, fishing, and falconry. The best, in my simple opinion, is fishing, called angling with a rod, line, and hook. And I will treat of this, as my simple wit may suffice, for the reason of Salomon and also for the reason that physics makes this way (If doctors are lacking for you, let doctors be for you; These three things are your joy, labor, and moderate diet.) shall make thre thynges his leche & medy\u00a6cyne: and he shall nede neuer no moo. The fyrste of theym is a mery thought. The seconde is labour not outrageo{us}. The thyr\u00a6de is dyete mesurable. Fyrste that yf a man wyll euer more be in mery thoughtes and haue a gladde spyryte: he must eschewe all contraryous company & all places of debate where he my\u2223ghte haue ony occasyons of malencoly. And yf he woll haue a labour not outrageous he must thenne ordeyne him to his her tys ease and pleasaunce wythout studye pensyfnesse or trauey\u00a6le a mery occupacyon whyche maye reioyce his herte: & in why\u00a6che his spyrytes may haue a mery delyte. And yf he woll be dy\u00a6etyd mesurably he must eschewe all places of ryotte whyche is cause of surfette and of syknesse / And he must drawe him to pla\u00a6ces of swete ayre and hungry: And ete nourishable meetes and dyffyable also.\nNOw thenne woll I dyscryue the sayd dysportes and ga\u00a6mys to fynde the beste of theym as veryly as I can\u0304 / alle be it that the ryght noble and full worthy prynce the Duke of York, late master of the hunt, has discovered the mysteries of hunting, as I think, and of all other things related to it. Hunting, as I understand it, is laborious. For the hunter must always run and follow his hounds: tirelessly and sweatily. He blows until his lips are blistered, and when he thinks it is a hare, it is often a hedgehog. Thus he chases and does not know what. He comes home at even rain between pricks: and his clothes torn, wet, all miserable. Some hound lost: some surpassed. Such troubles and many other happy events befall the hunter, which for their displeasure, I dare not report. Thus, truly, it seems to me that this is not the best pastime and game of the four. The pastime and game of hawking is laborious and noisy, as it seems to me. For often the falconer loses his hawks as the hunter loses his houses. Then is his game and his pastime gone. Full often he cries and whistles until he is right ill a thirst. His hawk takes a bow and listens. not ones reward those. When he would have her leave: then she would bathe. With my feeding she shall have the Frost, the Rye, the Cray and many other sicknesses that bring them to the Sowse. Thus, by proof this is not the best pastime and game of the said four. The pastime and game of falconry seem simplest to me. In the winter season, the falconer hastens not but in the most harsh and coldest weather: which is painful. For when he would go to his quarry he may not for cold. Many a quarry and many a snare he makes. Yet sadly does he fare. At morn time in the dew he is well shod unto his tale. Many other such I could tell: but fear of being long makes me leave. Thus, it seems to me that hunting, hawking, and also falconry are so laborious and painful that none of them can perform or be done by very mean persons, who are induced to a merry sound of hounds: the blasts of horns and the cry of birds that hunters, falconers, and falconers can make. And if the angler takes fish: surely. Then there is no man more merry than he in his spirit. Whoever wants to play archery: he must rise early. Which thing is profitable to man in this way: that is to say, most to the health of his soul. For it shall make him holy. And to the health of his body: for it shall make him whole. Also to the increase of his goods. For it shall make him rich. As the old English proverb says in this way: \"Whoever wants to rise early shall be holy, healthy, and happy.\"\n\nThus I have provided in my intent that the pastime and game of archery is the very means and cause that leads a man into a merry spirit: which, following the parable of Solomon and the said doctrine of physics, makes a flourishing age and a long one. And therefore to all you who are virtuous, gentle, and free-born, I write and make this simple treatise following: by which you may have the full craft of archery to amuse yourself at your leisure: to the end that your age may the more flourish and the more endure.\n\nYF you To make you crafty in angling: first, learn to create your harnesses. That is, your rod and lines of various colors. After that, you must know how to angle in which part of the water: how deep, and what time of day. For what kind of fish: in what weather. How many impediments there are in fishing, called angling. And in particular, with what baits for each different fish in each month of the year. How you shall make your baits bread where you find them: and how you shall keep them. And for the most crafty thing, how you shall make your hooks from steel and bone. Some for the double: and some for the float and the ground. As you shall find expressed openly unto your knowledge.\n\nAnd how you shall make your rod craftily, I shall teach you. You shall cut between Michaelmas and Candlemas a fair staff a fathom and a half long: and arm it with a large hasyl, willow, or ash. And bend it in a hot oven: and set it even. Then let it cool and dry for a month. Take and bind him fast with a cockshoot cord; and tie him to a form or an even square great tree. Take then a plumber's wire that is even and straight and sharp at one end. Heat the sharp end in a charcoal fire until it is white; and burn the staff through it at both ends until they meet. And after that, burn him in the lower end with a bird broach, and with other broaches, each larger than the other. The largest last. So that you make your hole always tapering. Then let him lie still and keep two days. Unfret him then, and let him dry in a house roof in the smoke until he is thoroughly dry.\n\nIn the same season, take a fair yard of green hazel and bind it even and straight. Let it dry with the staff. And when they are dry, make the yard meet with the hole in the staff, to half the length of the staff. And to determine the other half of the crop. Take a fair shot of blackthorn, crabtree, medlar, or of juniper. In the same season, ensure the kitties are plump and healthy. Fetch them together gently, so the crop may enter the hole justly. Shave your staff and make it tapered. Wet the staff at both ends with long iron or lead in the cleanest way, with a pike in the lower end fastened with a running noose: to take in and out your crop. Then place a handful of your crop within the upper end of your staff, making it as big there as anywhere else above. Arms your crop at the end down to the fetters with a line of six feet. Tie the line and fasten it in the top with a bow to secure your line. Thus, you will make a rod so cunning that you may walk with it, and no man will know whereabout you go. It will be light and full of nimbleness for fishing at your leisure. For further readiness, see the figure below as an example:\n\n[Image of a fishing rod]\n\nAfter making your rod thus: you To color your lines in this way, follow these steps. First, obtain a white horse tail, the longest and fairest you can find. The rounder it is, the better. Cut it into five parts, and each part you shall color separately with different colors: yellow, green, brown, tan, russet, and dusky. To make a good green color for your hair, do the following. Take a quart of small ale and put it in a little pan. Add half a pound of alum. Add your hair and let it boil softly for half an hour. Then remove your hair and let it dry. Next, take a pot of water and put it in a pan. Add two handfuls of old onions or leeks. Crush them with a tile stone and let it boil softly for half an hour. When it turns yellow on the scum, add your hair with half a pound of coppersas (copperas) powdered and let it boil for half a mile. Then set it aside and let it cool for five or six hours. Finally, remove it. To make fine green paint: Dry the pigment thoroughly. It is then the finest green for water. Add as much copal resin or, in its place, verdigris.\n\nAnother way to make brighter green: Let wood be your pigment in a wooden bowl. Dye it in an old or weak solution, as I have said: do not add copal resin or verdigris.\n\nTo make yellow paint: Take a small pot and crush three handfuls of walnut leaves. Put your pigment in it until it is as deep as you want.\n\nTo make russet paint: Take a pint and a half of strong lime, a pound of soda, a little juice of walnut leaves, and a quart of alum. Put them all together in a pan and boil them well. When it is cold, put your pigment in it until it is as dark as you want.\n\nTo make: [The text ends abruptly.] To make a brown color: Take a pound of sote and a quart of ale. Set it with as many walnut leaves as you may. When they become black, remove it from the fire. Put your herb in it until it is as brown as you want.\n\nTo make another brown: Take strong ale and sote. Temper them together. Put your herb in it for two days and two nights. It will be a good brown color.\n\nTo make a tawny color: Take lime and water. Put them together. Also put your herb in it for four or five hours. Then take it out and put it in a tanner's vat for a day. It will also be fine for a tawny color as needed.\n\nThe sixth part of your herb you shall keep white for lines for the dubbed hook to fish for the trough and grayling: and for small lines to tie for the rock and the dart.\n\nWhen your herb is thus colored: you must know for which waters and for which seasons they shall serve.\n\nThe green color in all clear water from April till September. The yellow color in every clear water from September till November: For it is like weeds and other kinds of grass which grow in the waters and rivers when they are broken.\n\nThe russet color serves all winter until the end of April, as well in rivers as in pools or lakes.\n\nThe brown color serves for that water which is black and deadish in rivers or in other waters.\n\nThe tawny color for those waters that are healthy or murky.\n\nNow you must make your lines in this way. First, look that you have an instrument like the figure following. Then take your herb and kit of the smaller end, and the hook of the other end of your instrument which has but one cleft. And set that other end fast with the wall four fingers in all shorter than your herb. Then twist every warp one way and similarly: and fasten them in three cleats similarly. Take then out that other end and twist it that way which it will require enough. Then stretch it a little: and knit it for. And here is how to make your instrument: look at the figure below. It should be made of wood, except for the bolt beneath: which should be of iron. When you have as many links as you think will suffice for the length of a line, then you must knit them together with a water knot or else a Duke's knot. Once your knot is knit, tie off the empty short ends with a straw. Thus, you will make your lines fair and fine, and also very secure for any fish.\n\nYou should understand that the most subtle and hardiest craft in making your harness is in making your hooks. For whoever makes them must have small, pointed and sharp files: a smooth clam shell: a bender: a pair of long and small tongs: a hard knife that is rather thick: an anvil: and a small hammer.\n\nFor small fish. You shall make your hooks from the smallest quarrels that you can find of steel, and in this way. You shall put the quarrel in a red charcoal fire until it is of the same color as the fire. Then take it out and let it cool: and you shall find it well prepared for filing. Then raise the beard with your knife and make the point sharp. Then lay it aside: for else it will break in bending. Then bend it like the bend figure depicted below for larger quarrels: as broders needles, or tailors' needles, or shoemakers' needles, or shoemakers' spur points, and especially the best for great fish. And they should bend at the point when tested, for else they are not good. When the hook is bent, bite the wider end off and file it smooth for the friction of your line. Then put it in the fire again and give it an easy red heat. Then suddenly quench it in water: and it will be hard and strong. Knowledge of your instruments: here they are in figure portrayed.\n\nDepiction of contents of angler's tacklebox: hammer, knife, pincers, clamps, wedge, file, turning key, anvil.\n\nWhen you have made these your hooks: then you must set them on your lines according to their size and strength in this way. You shall take small red silk. If it is for a large hook, then double it, not twisted. And for small hooks, let it be single, and with it thicken the line there where the one end of your hook shall sit. Then set the hook there and thicken it with the same thread you have two parts of its length. And when you come to the third part, then tear the end of your line again upon the knot and thicken it double. Then put your thread in the eye of the hook twice or thrice and let it go round about the yoke of your hook. Thenne wet the line and draw it till it is fast. Ensure that your line lies evermore within your hooks: not outside. Then cut the line's end and the thread as near as you can: saving the ferrule.\n\nNow you know with what size hooks you shall angle to every fish: now I will tell you with how many eyes you shall to each kind of fish. \u00b6For the minnow with a line of one eye. For the waxyng rock: the bleak, gog, and ruffe with a line of two eyes. For the dace and the great roach with a line of three eyes. For the perch: the flounder and bream with four eyes. For the chub: the bream, tench, and eel with six eyes. For the trout: gray ling, barbel, and the great chevin with nine eyes. For the large trout with twelve eyes: For the salmon with fifteen eyes. And for the pike with a chalk line made brown with your browne colour aforementioned: armed with a wire \u2013 as you shall hereafter when I speak of the pike.\n\nYour lines must be plumbed with lead. And you shall Make the next publication to the hook be large and more, and every plumb of a quantity to the greatness of the line. There are three kinds of plumbs for a ground line running. And for the float lying on the ground line, join ten plumbs together. On the ground line running, there are nine or ten small ones. The float plumb shall be heavy enough that the least pull of any fish may pull it down into the water. And make your plumbs round and smooth so they don't stick on stones or weeds. And for a better understanding, see the figures below.\n\nDepiction of fishing tackle\n\nThen make your floats in this way. Take a fair cork that is clean without many holes, and bore it through with a small hot iron. Put a pen in it just and straight. The larger the float, the larger the pen and the larger the hole. Then shape it large in the middle and small at both ends, and especially sharp at the bottom end / and like almost to the figures following. Make them smooth on all sides. And look that the float for one hour be no more than a pea. For two hours: as a bean. For twelve hours: as a walnut. And so every line after the proportion.\nAll manner lines that be not for the ground must have floats. And the running ground line must have a float. The length ground line without float.\n\nDepiction of fishing floats\n\nNow I have taught you how to make all your harnesses. Here I will tell you how you shall angle. \nYou shall angle: understand that there are two manner of angling. The one is at the ground for the trot and other fish. Another is at the ground at an arch or at a stake where it ebbs and flows: for bleak, roach, and dace. The third is with a float for all manner of fish. The fourth with a menow for the trot without plumb or float. The fifth is running in the same way for roach and dace with one or two hours and a fly. The sixth is with a dubbed hook for the trot and grayling.\n\nAnd for the first and principal point In Old English: Keep yourself always from the water and out of sight of the fish, or far on the land, or else behind a bush so they don't see you. If they do, they won't bite. Also, avoid casting your shadow on the water as much as possible. It is this that will soon scare the fish, and if a fish is scared, it won't bite for long. For all manner of fish that feed on the ground, you should angle for them at the bottom. So that your hooks shall run or lie on the ground. And for all other fish that feed above, you should angle to them in the middle of the water or somewhat below or somewhat above. For the larger the fish, the nearer it lies to the bottom of the water. And the smaller the fish, the more it swims above.\n\nThe third good point is when the fish bites, you should not be hasty to strike or too late. You must wait until you suppose that the bait is far in the mouth of the fish, and then wait no longer. And this is for the ground fishing.\n\nFor the float: You shall pull it softly under the water or carry it softly on the water. Then strike. Ensure you never oversmite the strength of your line for breaking. If you happen to strike a large fish with a small harness, you must lead him in the water and labor him there until he is drowned and overcome. Then take him as well as you can or may. And ever beware that you hold not over the strength of your line. Keep him ever under the rod and hold him straight, so that your line may sustain and bear his leaps and plunges with the help of your crop and of your hand.\n\nI will now declare to you in what place of the water you shall angle. You shall angle in a pool or in a standing water in every place where it is anything deep. There is not great choice of any places where it is anything deep in a pool. For it is but a prison for fish. And they live for you for the most part there. In hunger like prisoners: therefore it's less mastery to take them. But in a river, you shall angle in every place where it is deep and clear by the ground: as gravel or clay without mud or weeds. And in particular, if there is a manner of water or a cover. such as a hollow bank, or great roots of trees, or long weeds floating above in the water where the fish may hide and hide themselves at certain times when they please. It is good to angle in deep, still streams and falls of waters and weirs, and in flood gates and mill pits. It is good to angle where the water rests by the bank and where the stream runs near there, and is deep and clear by the ground, and in other places where you may see any fish house or feeding.\n\nNow you shall know what time of the day you shall angle. From the beginning of May until it is September, the biting time is early in the morning from four of the clock to eight of the clock. And at after. From four o'clock to eight o'clock: but not as good as in the morning. And if it is a cold whistling wind and a dark lowering day. For a dark day is much better to angle in than a clear day.\nFrom the beginning of September to the end of April, spare no time of the day:\nAlso, many pole fish will bite best in the none tide.\nAnd if you see any time of the day the trout or grayling leap: angle to him with a dubb (according to the same month). And where the water ebbs and flows, the fish will bite in some place at the ebb: and in some place at the flood. After it has resting behind stumps and arches of bridges and other such places.\nHere you shall note in what weather you shall angle. As I said before, in a dark lowering day when the wind blows softly. And in summer season when it is burning hot then it is not good.\nFrom September to April in a fair sunny day is good to angle. And if the wind in that season has any part of:\n(Note: The text seems to be cut off at the end)\n\nCleaned Text: From four o'clock to eight o'clock is not as good for fishing as in the morning. If it's a cold, whistling wind and a dark, lowering day, fishing is better than on a clear day. From the beginning of September to the end of April, make the most of daylight hours. Many pole fish bite best during the night tide. If you see a fish leap during any time of the day, cast your line according to the month. The fish will bite in some places during the ebb and in others during the flood. After they have rested behind stumps, arches of bridges, and other similar places. Note that the best weather for fishing is a dark, lowering day with a soft wind. In summer, from September to April, a sunny day is good for fishing, as long as there is some wind. The Orient: the weather then is nothing. And when it is a great wind. And when it snows, rains or hails. Or is a great tempest, thunder or lightning: or a sweltering hot weather: then it is nothing for angling.\n\nNow you should know that there are twelve manner of impediments which cause a man to take no fish. Without other common occurrences. \u00b6The first is if your harnesses are not fit or poorly made. The second is if your baits are not good or fine. The third is if you do not angle in biting time. The fourth is if the fish are frightened with the sight of a man. The fifth is if the water is very thick: white or red from any late flood. The sixth is if the fish do not stir for cold. The seventh is if the weather is hot. The eighth is if it rains. The ninth is if it hails or snows. The tenth is if it is a tempest. The eleventh is if it is a great wind. The twelfth is if the wind is in the East; and that is worst, for commonly neither winter nor summer the fish will not bite. Then, the west and north winds are good, but the south is best. I have told you how to make your harnesses and how you shall fish with them in all points. You should know with what baits you shall angle to every kind of fish in every month of the year, which is all the effect of the craft. And without knowing this, you cannot bring a hook to a fish's mouth without a bait. Which baits for every kind of fish and for every month follow below:\n\nFor since the salmon is the most stately fish that any man may angle to in fresh water, I will begin with him. \u00b6The salmon is a gentle fish: but it is wary to catch. For commonly it is found in deep places of great rivers. And for the most part it holds the mid-depths, so that a man may not come at it. And it is in season from March to Michaelmas. \u00b6In this season you shall angle to it with: You should first obtain these bytes when you can. First, with a red worm at the beginning and end of the season, and also with a bob that breeds in a dung hill. Specifically, with a sovereign bite that breeds on a water dock. He does not bite at the ground but at the float. You can catch him, but it is seldom seen with a double at such a time as when he leaps in a form and manner similar to how you take a trout or a pike. These baits are good provisions for the salmon.\n\nNext, we will speak of the trout, because it is a right delicate fish and also a very fierce biter. It is in season from March to Michaelmas. It is cleanly grayly ground and in a stream. You may angle to it all times with a ground line lying or running, except in leaping time, and then with a double. Early with a running ground line and in the day with a float line.\n\nYou shall angle to it in March with a minnow hung on your hook by the lower jaw without float or plumb, drawing up and down. In the same way, face the stream until you feel him close. In April, take the same baits: and also the canker that destroys a great tree and the red snail. In May, take the stone fly and the bobber under the cow's thorn and the silk worm: and the bait that breeds on a fern leaf. In June take a red worm and a pinch from its head: and put on your hook a codworm beforehand. In July take the large red worm and the codworm together. In August take a flesh fly and the large red worm and the fat of the bacon: and bind around your hook. In September take the red worm and the minnow. In October take the same: for they are special for the trout all times of the year. From April to September, the trout leaps. Then face him with a dubbed hook according to the month which dubbed hooks you shall find in the treatise: and the months with them.\n\nThe grayling. The umbrella fish is called by another name, a delicious fish to man's mouth. And you may take him like the eel. Here are his baits:\n\nIn March and April, the red worm.\nIn May, the green worm: a little burrowing worm: the dock caterpillar and the hawthorn worm.\nIn June, the bayt that breeds between the tree and the oak bark.\nIn July, a bayt that breeds on a fern leaf: and the great red worm. And sometimes from the head: and put on your hook a codworm before.\nIn August, the red worm: and a dock worm. And all the year after, a red worm.\n\nThe barbel is a sweet fish / but it is a questionable meal and a perilous one for man's body. For commonly it introduces fevers. And if eaten raw: it may be the cause of man's death: which has often been seen. Here are its baits:\n\nIn March and April, take fair fresh cheese: and lay it on a board and cut it into small square pieces of the length of your hook. Take then a candl and burn it on the end at the point of your hook till it melts. It is yellow. Place it on your hook with fletcher's silk and make it rough, like a bed. This bait is good all summer season. In May and June, take the hawthorn worm and the great red worm from the head. Put a codworm on your hook before. This is a good bait. In July, take the red worm for cheif and the hawthorn worm together. Also, use the water dock leaf and the hornet worm together. In August and for the rest of the year, take the tallow of a sheep and soft cheese, a little of each. Grind or stamp them together long. Temper it until it is tough. Add a little flour and make it into small pellets. This is a good bait to angle with at the ground. Ensure it sinks in the water, or else it is not good for this purpose.\n\nThe carp is a delicate fish, but there are few in England. Therefore, I write less about him. He is a difficult fish to catch. For he is strongly armed in the mouth, and no weak hook will hold him. The heron holds him. I have little knowledge about his bait, and I am reluctant to write more than I know and have provided. However, I do know that the red worm and the minnow are good baits for him at all times, as I have heard from credible people and have read in books of credence.\n\nThe chevin is a stately fish; its head is a sight more beautiful. There is no fish so strongly armored with scales on its body. And because it is a strong biter, it has more baits, which are these.\n\nIn March, the red worm lies at the ground; for commonly then it will bite there at all times of the year if it is hungry.\n\nIn April, the dice canker that breeds in the tree. A worm that breeds between the bark and the tree of an oak. The red worm and the young froshies when the feet are caught. Also the red snail, the bobbe under the cow's thorn: the red snail bait.\n\nIn May, you bait that breeds on the osier leaf and the dock canker together on your hook. Also a bait that breeds on A feast leaf: the codworm and a bite that breeds on a hawthorn. And a bite that breeds on an oak leaf and a silkworm and a codworm together. In June take the cricket and the dorbeetle, also a red worm and the hedgehog's kit of three by the body and the fourth by the knee. The bite on the hawthorn and the codworm together and a grub that breeds in a dung hill and a great grasshopper. In July the grasshopper and the humble bee in the meadow. Also young bees and young hornets. Also a great burned fly that breeds in paths of meadows and the fly that is among pysmeers hills. In August take earthworms and maggots for Michaelmas. In September the red worm and also take the bites when you may get them: that is, cherries, young mice not heard of, and the house comb.\n\nThe breeme is a noble fish and a delicious one. And you shall angle for it from March to August with a red worm, and then with a butterfly. A green fly with a red breeding among green reeds, and a breeding in the bark of a dead tree. For baits, take maggots. And from that time forth, all the year after, take the red worm and in the river brown breed. There are many baits but they are not easy, so I let them pass.\n\nA tench is a good fish that heals all manner of other fish that are hurt if they can come to him. He spends most of the year in the mud. And he stays most in June and July, and in other seasons little. He is an evil bitter. His baits are these. For the whole year, brown bread toasted with honey, like buttery loaf, and the great red worm. And as for the chief, take the black blood in the heart of a sheep and flower and honey. And mix them together somewhat softer than paste, and anoint them with the red worm, both for this fish and for others. They will bite much better at all times thereat.\n\nThe perch is a dainty and passing healthy fish. And a free feeding. These are his baits. In March, the red worm. In April, the bobber under the cowherd. In May, the slowworm and codworm. In June, the bayt that breeds in an old fallen oak and the great canker. In July, the bayt that breeds on the willow leaf and the bobber that breeds on the dung hill: and the hawthorn worm and codworm. In August, the red worm and maggots. All year after, the red worm, as for the best.\n\nThe roach is an easy fish to catch. And if he is fat and pennyless then is he good meat. These are his baits. In March, the most ready bait is the red worm. In April, the bobber under the cowherd. In May, the bait that breeds on the oak leaf and the bobber in the dung hill. In June, the bait that breeds on the osier and the codworm. In July, house flies. And the bait that breeds on an oak. And the notworm and mathewes and maggots till Michaelmas. And after it, the fat of bacon.\n\nThe dace is a gentle fish to catch. And if it is well refined then is it good meat. In The bayte for a marsh eel is a red worm. In April, the bobbin worm under the cow torments. In May, the dock worm and the bayte attach to the slothorn and the oak leaf. In June, the codworm and the bayte attach to the osier and the white grub in the dung hill. In July, take house flies and flies that breed in summer hills: codworms and maggots for Michaelmas. And if the water is clear, take fish when others do not, and from that time on, do as you do for the roach. For commonly their biting and their baytes are alike.\n\nThe bleak is a weak fish. Yet it is wholesome. Its baytes from March to Michaelmas are the same as I have written before. For the roach and dace save themselves throughout the summer season as much as you may angle for him with a house fly; and in winter season with bacon and other baytes as you will later know.\n\nThe ruf is a right wholesome fish. And you shall angle to him with the same baytes in all seasons of the year, and in the same way as I have told you of the perch; for they are alike in fish and feeding. The ruf has less size, so he must have a smaller bait. The flounder is a healthy fish and free. It is a subtle bite in its manner: commonly when it seeks its food it feeds at the ground. Therefore, you must angle to it with a ground line lying. And it has but one manner of bait, and that is a red worm, which is most choice for all kinds of fish. The goby is a good fish of the mullets: it bites well at the ground. And its baits for the whole year are these: the red worm, codworm, and maggots. And you must angle to it with a float. Let your bait be near the bottom or else on the ground. The menhaden, when it shines in the water, is biting. And though its body is little, yet it is a ravaging bite and an egre. You shall angle to it with the same baits that you do for the goby: saving they must be small. The eel is a quasy fish, a ravager and a devourer of the brood of fish. And for the pike, also a devourer of fish, I place them both behind all others to angle. For This is a method to find an eel in a pond: dig a hole in the pond's edge and put your hook in the ground, up to a foot, with a great angle or minnow as bait. The pike is a good fish, but it consumes many of its own kind and others, so I prefer less. To catch it, take a codling hook, a fresh herring and a line with a hole at the end, put it in the herring's mouth and out at the tail, then put the hook line after it. Draw the hook towards the herring's check. Then, place a pound of lead on the line a yard from the hook and a float in the middle, and cast it in a pit where the pike resides. This is the best and most reliable method for catching a pike.\n\nAnother method for catching him is as follows: tie a frog to your hook at the neck between the skin and the body on the back half, and put a float a yard long on it. The following text describes methods for catching fish and keeping live bait:\n\n1. Cast the bait where the pike haunts, and you shall have him.\n2. Another method. Take the same bait and put it in an eel's dung and cast it in the water.\n\nNow you know with what baits and how you shall angle to every kind of fish. I will now tell you how you shall keep and feed your live bait. You shall feed and keep them all in general: but each kind by itself with such things on which they breed. And as long as they are quick and new, they are fine. But when they become sluggish or dead, then they are no good. Except for three kinds: wasp brood (wasps), hornets, and honeybees. You shall bake these in bread and after dip their heads in blood and let them dry. Also except maggots: which when they are bred large with their natural feeding, you shall further feed them with sheep's tallow and with a cake made of flour and honey. Then they will be larger. And when you have cleaned them with sand in a bag of blanket, keep them hot under your gown or clothing. other warm\u0304 thyng two houres or thre. then\u0304 ben they beste & redy to angle wyth. And of the frosshe kytte ye legge by the knee. of the grasshop the leggys & wynges by the body.\n\u00b6Thyse ben baytes made to laste all the yere. Fyrste been flou\u00a6re & lene flesshe of the hepis of a cony or of a catte: virgyn wexe & shepys talowe: and braye theym in a morter: And thenne tem\u00a6pre it at the fyre wyth a lytyll puryfyed hony: & soo make it vp in lytyll ballys & bayte therwyth your hokys after theyr quan\u00a6tyte. & this is a good bayte for all manere fresshe fysshe.\n\u00b6A nother take the sewer of a shepe & chese in lyke quantyte: & braye theim togider longe in a mortere: And take thenne floure & tempre it therwyth. and after that alaye it wyth hony & ma\u2223ke ballys therof. and that is for the barbyll in especyall. \u00b6A nother for darse. & roche & bleke. take whete & sethe it well & thenne put it in blood all a daye & a nyghte. and it is a good bayte.\n\u00b6For baytes for grete fyssh kepe specyally this rule. Whan ye haue take a grete fish: undo the mast. And whatever you find there, make that your bait: for it is best.\nThese are the flies with which you shall angle to the trout and grayling, and dub as I shall now tell you.\nThe one fly. the body of the donkey's wool and the wings of the partridge. Another fly. the body of black wool: the wings of the blackest drake: and the lure under the wing and under the tail.\nThe stone fly. the body of black wool: and yellow under the wing and under the tail: and the wings of the drake. In the beginning of May, a good fly. the body of red wool and lap it about with black silk: the wings of the drake and of the red cockerel's hackle.\nThe yellow fly. the body of yellow wool: the wings of the red cockerel's hackle and of the drake, tinted yellow. The black looper. the body of black wool and lap it about with the herl of the peacock's tail: & the wings of the red cockerel with a blue head.\nThe donkey cut: the body of black wool and a yellow list under either side: the wings of The bosarde is bound in barked hemp. The maure fly binds to the body of the dosk, the wings of the blackest mayle of the wild drake. The tantery fly at St. Willyam's day, the body of candy binds and the wings contrary to each other of the whitest mayle of the wild drake.\n\nThe wasp fly, the body of blacke binds and lap about with yellow thread: the wings of the bosarde. The shell fly at St. Thomas day, the body of grene binds and lap with the herle of the pecocks tail: wings of the bosarde.\n\nThe drake fly, the body of blacke binds and laps with black silk: wings of the mayle of the black drake with a black head.\n\nThese figures are put here as examples for your hooks.\n\nDepiction of fishing hooks\n\nYou who can angle and take fish to your pleasures as this treatise teaches and shows you: I charge and require you in the name of all noble men that you do not fish in no poor man's separate water: as his pond, stew, or other necessary things to keep fish without his license. Good will. Do not break another man's gins (nets) lying in their wear or other places due to them. Nor take the fish away that is taken in them. For if a fish is taken in a man's gins, whether in common waters or waters he hires, it is his own proper goods. And if you take it away, it is a right shameful deed for any nobleman to do, as his servants and brothers do, who are punished for their evil deeds by the neck and otherwise when they may be seen and taken. And also, if you do as this treatise shows you, you will have no need to take from other men's, while you will have enough of your own, if you wish to labor for it. This shall be a very pleasure to you to see the fair, bright, scaly fish dissected by your crafty means and drawn upon land.\n\nAlso, do not break another man's hedges going about your diversions; nor open another man's gates but that you shut them again.\n\nAlso, You shall not use this for said recreational fishing for the sake of increasing and spreading your money only, but primarily for your solace and to promote the health of your body and soul. When you go on your recreational fishing, you will not desire many people with you, who might hinder you from your game. In this way, you may serve God devoutly by saying your customary prayer affectively. And thus doing, you shall avoid and eliminate many vices, idleness being the primary cause that leads man to many other vices, as is well known. Also, you shall not be greedy in taking your game, which you may easily do if you do in every point as this present treatise shows you in every point. This should lightly be occasion to destroy your own recreations and others' as well. When you have a sufficient meal, you should desire no more at that time. Also, you shall strive to nourish the game in all its stages. that ye maye: & to dystroye all suche thyn\u00a6ges as ben deuourers of it. \u00b6And all those that done after this rule shall haue the blessynge of god & saynt Petyr / whyche he theym graunte that wyth his precyous blood vs boughte.\n\u00b6And for by cause that this present treatyse sholde not come to the hondys of eche ydle persone whyche wolde desire it yf it were enpryntyd allone by itself & put in a lytyll plaunflet ther\u00a6fore I haue compylyd it in a greter volume of dyuerse bokys concernynge to gentyll & noble men. to the entent that the for sayd ydle persones whyche sholde haue but lytyll mesure in the sayd dysporte of fysshyng sholde not by this meane vtterly dys\u00a6troye it.\nI Haue shewed to you in this booke afore how gen\u2223tylmen began. & how the lawe of armes was fyrst ordeyned. and how many colours there ben in cote armours. & the dyfference of cotamours wyth ma\u00a6ny other thynges that here nede not to be reher\u2223cyd. Now I entende to procede of sygnes in armes & of the bla\u00a6syng of armes.\nBut for to reherce all the sygnes That born in arms: Peck Pye, Back Dragon, Lyon, Dolphin, & flowers and lees it were too long a tarrying; I cannot do it: there are so many. But here shall be shown briefly to blast all arms if you attend diligently to your rules. And because the cross is most worthy sign among all signs in arms, at the cross I will begin. In which the noble and mighty king Arthur had great trust, so much that he left his arms bearing three dragons. And over that another shield of three crowns, he took to his arms a silver cross in a field of green. And on the right side an image of our blessed lady with her son in her arm. With that sign of the cross he did many marvels after. As it is written in the chronicles of his deeds is also this sign of the cross said to be sent from God to the blessed man Marcurius, as Vincentius says (in special historical writings) of the marvelous death of Julian the apostate emperor, Julian the XVI. He says: the angel brought unto the aforementioned man Marcurius this sign of the cross. Marcury requires armor with a shield of azure and a cross flory bearing four gold roses, as depicted in this shield or coat of arms. I have never found any arms sent from heaven, except for those of the king of France. His arms, which were certainly sent by an angel from heaven, display three flowers in the form of swords in a field of azure. These arms were given to the said king of France as a sign of everlasting trouble, and he and his successors were to be punished in battle and with swords.\n\nNow I turn again to the sign of the cross and ask a question: how many crosses are borne in arms? To this question, under a certain number, I dare not answer. For countless crosses are borne daily. But I intend to describe as many as I have seen. Among them, the plain cross shall first be described. In doubtful cases, crosses have more intricacies than others. According to wise men in the blazing of arms, it is a rule that you must begin to blaze at the lowest point of the shield. If the point is of one color, then the field of the arms is that color. But to remove all doubts, you must mark carefully: this rule is true with a little addition. It is to be noted that in arms to be blazoned, it is always to begin at the point of the shield: if the point is of one color, that is true; if the color of the point is more copious or greater in those arms, then without a doubt, you shall begin there. Or else not. And where the colors are equally divided, other than one length or width, then you shall begin to blazon those arms on the right side. In such a case, you shall have no respect to the point. And if it is asked about St. George, it is to be known that you must say (Latin): Portat unum scutum argento cuquadrato plano de cruce plana. A man named Rubio bears a field of silver with a plain cross of gold. The same manner of crosses have a plain cross to be blazoned. Therefore they err in saying St. George bears the field of gold with four quarters of silver, of which I am unsure. For these reasons, a plain cross should never be found in arms nor should there be any difference in arms /\n\nA plain cross is found in arms differing from the first cross. And it is of equal length on every side, as it appears here.\n\n& these arms are harder to blazon than the others because the ends of this cross, neither the heads nor the outer part of the shield, touch in no part: in which you shall say he who bears these arms (Latin:) Ille portat de azur une croix plain d'or d'\u00e9galit\u00e9 de longueur (French:) Il porte d'azur une croix plain d'or d'\u00e9galit\u00e9 de longueur (Gallic:) Il porte d'asur une croix plane d'or d'\u00e9galit\u00e9 de longueur. He bears a plain dung long cross with an equal-length golden cross on every part. This is the difference in blazing. The ends of this cross are of equal length; the foot is the longest part and it should be well made. This difference will appear better in a coat of arms than it does in a shield. And so there is an evident difference between the two crosses mentioned.\n\nThere is another cross, equal in width in the middle than in the ends, with open corners, as here:\n\nblazon or coat of arms\nNot touching the outermost part of the shield in any part thereof. And it is called a cross patent. He bears this cross in this manner: (Latin) Ille portat unam crucem argentatam patetam in capo nigro (French) Il port de sable une croix pat\u00e9e d'argent (English) He bears a sable cross paty of silver.\n\nThis cross patent is made various in the foot of the same, as it appears here.\nblazon or A coat of arms called a cross patent flexible. In such a cross, three of the upper parts are open in the corners and bordered more than in the middle. His foot is disposed to pitch in the center. (Latin: Ille portat de rubis una cruce figiata alba; Gallic: Il porte de gueules une croix pat\u00e9e fix\u00e9e d'argent; English: He bears gueules and a flexible silver cross pat\u00e9e.)\n\nThere are many crosses that can be made flexible, as shown following in various ways.\n\nAmong other crosses is one called a corded cross. In this cross, which is called a corded cross, the blazon or coat of arms is made of cords. (Latin: Ille portat gowlles cum una cruce plana cordata argentea.) Il porte une croix plate d'argent: He bears a silver plate cross.\n\nThere is another plate cross which differs remarkably from the plate cross of St. George, as appears here.\n\nBlazon or coat of arms:\n& here it is to be noted: the top knob of some men say that these arms are checked. And this knob is to be utterly rejected, for arms may not be checked but at the least in the number of 4, and in a greater number they may well be made. Therefore it is to be said: Latin sic.\n\nIl porte une croix argent\u00e9e perfor\u00e9e sur un champ noir: He bears a sable cross perforated with silver.\n\nOver these crosses we have another cross which I saw lately in the arms of a certain Januens:\n\nBlazon or coat of arms:\nAnd this is called a besant cross, for it is made entirely of besants. And such a cross may be made. \"He bears a golden cross flowered in a red field. In Gallic, 'He bears a golden cross besanned.' In English, 'He bears gold and a cross besanned.'\n\nAnother cross, called a flowering cross, is described here. This cross is called a flowering cross because it has flowers at every end, except for the foot. Sometimes this cross is fixed in arms and is then called a fixed flowering cross, for in three of its ends it is flowering and in the foot it is fixed or stable. Therefore, he who bears it is said in Latin: 'He bears a golden cross flowered in a red field.'\" He bears a cross patent florid of gold on a background of asure; this is called a florid cross patent. Another cross follows, which is called a water cross. It is called a water cross because it is made in the manner of troubled water, as will be shown in these arms. Therefore, he who bears these arms bears it in this way:\n\nLatin: Portat unam crucem floridam patentem de auro in campo azuro:\nFrench: Il porte une croix floride dor\u00e9e sur un champ d'azur:\nEnglish: He bears a cross patent florid of gold on a background of azure.\n\nFurthermore, you should understand that there is another plain cross, which is certainly called a water cross. It is called a water cross because it is made in the manner of troubled water, as will be shown in these arms.\n\nTherefore, he who bears these arms bears it in this way:\n\nLatin: Portat crucem aquam, sicut aqua turbata.\nFrench: Il porte la croix d'eau, tel que l'eau est troubl\u00e9e.\nEnglish: He bears the water cross, such as water is troubled. \"He shall bear: Latin: Portat unam crucem planam undosam de argento in capite rubio: French: Il porte une croix plane undee d'argent: English: He bears a golden cross with a red head.\nIn arms also are found other crosses which are made of interlaced or indented colors, as this cross appears.\nBlazon or coat of arms\nAnd it is called an inverted cross because it has two colors - one put into the other. And of him who bears these arms you shall say: Latin: Portat unam crucem planam inuertam de coloribus albis et nigris in campo rubeo: French: Il porte une croix plane verre d'argent et sable: English: He bears a golden cross and a sable one inverted.\nFurthermore, there is another cross called a crosslet or crosslet. And it is called a crosslet because in every end it is crossed, as this appears.\nBlazon or coat of arms\nBut this cross is not as frequently found in arms by itself as other crosses; nevertheless, it often appears with them.\" He is born in diminutives, that is, in little crosses crossed / And then tharms are powdered with little crosses crucified. And you shall say of him who bears these arms: Latin: \u00b6He bears one cruciform cross of silver on a field beforehand: Gallic: \u00b6He bears a single golden cross: English: \u00b6He bears an ash and a crosslet of silver. \u00b6And when such crosses are born and put in arms as I said before in diminutives and without any certain number / then they are called crosslets in French.\n\nNote that there is another cross which is called a masculine cross, as it appears here.\n\nBlazon or coat of arms\n& this cross is called a masculine cross / for he is made of masculines, of which certain masculines you shall see afterwards in the chapter of fusils masculined and losing: where this matter will be more clearly treated. And he who bears these arms bears it as shown hereafter: Latin: \u00b6He bears one cruciform cross masculinized of silver on a sable field: Gallic: \u00b6He bears a single golden cross: English: \u00b6He bears a cross masculine of silver on a sable field. He bears a masculine cross of silver: Anglicized: He bears silver with a masculine cross pierced.\n\nThis masculine cross, at some time, is performed in the masculine form, as it is open in the following person. Blazon or coat of arms:\n\nIlle portat unam crucem masculatam perforatam de rubro in scuto argento: Galice: Il porte d'argent une croix de gueules mascul\u00e9e perc\u00e9e. Anglice: He bears a red shield with a masculine silver cross pierced.\n\nHere follows another cross, which is called the miller's cross:\n\nBlazon or coat of arms:\n\nFor it is made in the likeness of a certain iron instrument in mills, by which instrument the millstone is born equally, so that it declines not much on the right part nor on the left part, but ministering to every part that it is his equally and without fraud. And this is given to Judges to bear in their arms: and to those who have jurisdiction under them. That is to say, \"The instrument is directly connected to the millstone equally with one gyre, so those judges are bound to give equally to every man his right. The possessor of these arms bears as follows: Latin: Portat unam crucem molendinarem argenteam in campo rubeo; Gallice: Il porte vne croys moleyne de argent; Anglice: He bears a miller's cross of silver. We have a cross which is called a cross torn again. And this cross is called returned: for the ends of this cross are returned again by the manner of a ram's horn. Blazon or coat of arms And he who bears these arms bears first, Latin: Portat unam crucem auream inversam in scuto alarvdo; Gallice: Sic: Il porte de or vne croix reveresee; Anglice: He bears asure with a reversed cross of gold. Understand that there are other men who bear a certain forked cross in their arms. Blazon or coat of arms And it is called fork\u00e9d: for\" \"asmuch as that all those who bear these arms do so with a forked cross of gold in an open field: Latin: Portate una crucem furcata de auro in campo aperto: French: Il porte une croix dor\u00e9e fork\u00e9e: English: He bears a golden cross fork'd. Also, there are certain noble men who bear a cross engrailed or engraved, as shown below. blazon or coat of arms\nIt is called a cross engrailed: for it is not displayed on any part of him but also well engraved over his length as well as his breadth. Nevertheless, this engraving is not proper language according to the sight of this cross: but rather an indenture, as truth is. But it is the common manner of speaking in these arms. Therefore you must say as I said before, and you shall say of him that he bears these arms in this way: Latin: Poritate una crucem ingradatam de albo in capite rubro: French: Il porte de gueules une croix ingr\u00e9e d'argent: English: He bears gules and a cross ingrained of silver.\" Find another cross which is born many times in the arms of noble men. This cross is called a truncated cross. It is called truncated because it is made of two trees with the bows cut away, as shown here.\n\nBlazon or coat of arms:\nTherefore, it is to be said that the possessor of these arms is worthy: Latin: Portat unam crucem truncatam argento in campo rubeo: French: Il porte des gueules avec une croix tronqu\u00e9e d'argent: English: He bears gules with a truncated cross of silver.\n\nKnow ye yet after these crosses another cross which is called a knotty cross. This cross, in certain cases, is so called because it has knots at every end, as shown here.\n\nBlazon or coat of arms:\nAnd it is to be said of him that he bears these arms: Latin: Portat unam crucem auream non dulcam in scuto aspero: French: Il porte de or un croix boutonn\u00e9e: English: He bears or with a knotty cross of gold. And this cross is found otherways pitch or figurative in arms, and then his foot is figurative as I said before.\n\nOver. This cross we have, of which I spoke before. The cross, which is knotted as here, has knots in its ends and angles. And the bearer of the said arms (Latin): \"He bears a knotted, golden, flowery cross on his head (French: \"Il porte une croix fleurdelis\u00e9e boutonn\u00e9e dor\u00e9e sur la t\u00eate\"; English: \"He bears a golden cross with fleurs-de-lis\")\n\nA double cross is found in the arms of various noblemen. This certain cross is called a double-patered cross. For if it is divided or parted along the long way or the broad way: yet there remains one double cross.\n\nThis cross is borne by him who bears these arms (Latin): \"He bears a silver, double-patered cross.\" \"nigo (Gallic: He bears a sable cross double-parted, argent (Anglic: He bears sable and a cross double-parted argent. This cross double-parted is varied sometimes and then called a cross double-parted florysshed, as here. Blazon or coat of arms: black, a cross double-parted florysshed, argent. But this cross, which is called a cross double-parted florysshed improperly by some, fails to display the middle of the flower as it should in the next arms. The certain middle parts of the cross double-parted cannot be in the cross florysshed as it will be shown. He who bears these arms (Latin: He bears one golden cross double-parted on a red field / Gallic: He bears gules and a cross double-parted florysshed, or / Anglic: He bears gules and a cross double-parted florysshed, or. But as shown before, this cross is called a cross double-parted florysshed because the middle of the cross is lacking, which makes the cross florysshed perfect, as here it is open. Blazon or coat of arms: black, a cross double-parted florysshed, argent.\" It shall not be called a double crossed, flourished cross; but rather a three-fold crossed, flourished cross. And it is well blazoned. For if it is divided according to length or breadth, one part shall always remain tripartite in the middle of the cross, as it is open in the arms above written. He who bears these arms (in Latin): \"Portat una crucem umbratam de argento in capite asuri\" (in Gallic): \"Il porte d'asur une croix tr\u00e9foil\u00e9e d'argent\" (in English): \"He bears a cross tripartite of silver on a black cap\"\n\nA doubt exists regarding a certain shadow of a Miller's cross, as shown following.\n\nThis is called a shadow of a cross, for forever this shadow is made of black color. Regardless of what color the field may be, the shadow is made of black. And he who bears these arms (in Latin): \"Portat unam crucem umbratam.\" capo aureo (Gallic): In the gold cross' shadow (Anglicized): He bears a miller's cross shadowed or reflected.\nAnother example is found in the thurble of a certain cross, and this cross is called the cross fleury shadowed: as it appears here.\nblazon or coat of arms\nBut truly speaking and properly, it is not a cross but a shadow of such a cross, and the reason is. For the body of the said shadow is of the same color as the field. And so the color in the field shows through the entire body of the said shadow. And those who bear these arms (Latin: Portant un crucem floridam patentem umbratam in campo rubeo (Gallic): Il porte de gueules une croix pat\u00e9e floretee umbr\u00e9e (Anglicized): He bears a gules cross patty flory umbracled /\nNevertheless, after some men this shadowed cross is perceived marvelously as follows:\nblazon or coat of arms\nand then it is called a cross flory patent umbracled and perforated: for it agrees with the preceding cross except Persons bearing in the midst of the said shadow, shall it be said that he who carries this cross: (Latin) Portat unam crucem floridam patentem umbratam cum rubio in campo aureo (French) Il porte dor une croix patee floretee umbee et partage de gueules (English) He bears of gold a cross patent shadowed and pierced with gules.\n\nBlazons must beware of these arms, of which many rules have been shown before. But for the blazoning of these certain arms, some men of this craft ignore the rule going before: that is to say, of the colors transmuted as you saw before. But there are certain nobles and gentlemen in England who bear shadows diverse in their arms: as Lion and Antelope and others. And they that bear these arms, and it be a lion: you shall say in Latin (Portat unum leonem umbratum in campo aureo) French (Il porte dor et un lion umbee) English (He bears of gold and a lion umbraty'd). The arms had their progenitors bearing the same, not altered but whole. But the possessions and patrimonies descended to other men. Then the new or kinsmen living in good hope and trusting to have the possessions of their progenitors: they bore their arms altered. All other differences aside, for when they have that patrimony, it they trust in. Soon they may bear that lion or other beast of the same color which their progenitors bore. And it is better to bear those arms altered: than holy to leave their progenitors' arms.\n\nA great doubt remains against blazons of arms in difference between this cross fimbriated or bordered. As here now appears a blazon or coat of arms, and the aforementioned cross embattled or bordered. The similarity is so great that they appear to be one, but a man behold well, there is a great difference. For the border of this cross is varied as well from the color of the cross as from the color of the field. Otherwise. There is no doubt. Therefore, it shall be said of him who bears these arms in this way: Latin: Portat unam crucem nigram perforatam floridam patentem fimbriam sive bordatam cum argento in campo rubro: Gallic: Il port de gules vne croix fleurtee patee periee de sablon bourde dargent: English: He bears gules with a cross flory patent per pale sable.\n\nThere is an ermine cross, and it is a marvelous cross of which there was a dispute at London by a certain Heroude of Britain. And it was determined that these arms may be in no other color but as it appears.\n\nThis cross is called an ermine cross. And it shall be said of him who bears these arms in this way: Latin: Portat unam crucem erminalem: Gallic: Il port vne croix arminee: English: He bears a cross ermine. And here you must note that the color in these arms shall not be expressed for this cross, nor for these. armes maye not be made but of thyse colo\u00a6urs. that is to saye allone of blacke and whyte the whyche are\nthe propre colours of thyse armes. \n\u00b6Suffycyently is spoken of Crosses afore. now folowyth an other treatise of dyuers armes quartryd as here shalbe shewed\nTHre manere of wise armes maye be quarteryd. The fyrst maner is open: whan two dyuers armes are bor\u00a6ne quarterly / as it is open & playne in the armes of the kynge of Fraunce & of Englonde.\nblazon or coat of arms\nAnd ye shall saye of hym that beeryth thyse armes thus as folowyth: Latine: \u00b6Ille portat arma regis francie et anglie quar\u00a6teriata: Et gallice sic: \u00b6Il porte lez armes de Frannce et de Angleterre quarteles: Anglice sic \u00b6He beereth the armes of Fraunce and Englonde quarterly. \u00b6And it shall not be tedious to no man that Fraunce is put before Englonde in blasynge / but ye cause is this: for the armes of Fraunce in armes ben put afore. And we haue a generall rule / that whan someuer in armes be two colou\u00a6res or moo in the poynt of the shelde thenne You shall not begin at the point to blame: but in the right part or side of those arms. The same color found in the right side of the shield is not the field of the arms; it may be less or with other equal colors. Nevertheless, you shall begin to blame there.\n\nThe second manner of bearing quartered arms is when four distinct arms are quartered: as shown here. And he who bears these arms bears four distinct arms quartered: Latin: Ille portat quatuor arma disiuncta quarteriata; Gallic: Il porte quatre armes diverses quartel\u00e9es; English: He bears four arms diverse quarterly. And if it is asked how these arms should be blazoned.\n\nThe blazon must begin in the highest corner on the right side, proceeding to every arm. In the right side blazoned: you must go to the other side, & then to the third side, & after to the last. And you must know that these arms reverberate. Before arms were quartered.\n\nA manner of bearing arms quartered, when two arms quartered are born quarterly, is most used in the arms of queens. And so bore the noble queen of England: Queen Anne, wife to the royal prince King Richard the Second, who bore arms of England and of France and of the emperor of the Holy Roman Empire quarterly: and in sixteen parts, to wit, in the right side of the shield in the first quarter she bore the arms of France, three fleurs-de-lis of gold in a field of azure. And in the second quarter three lions of gold in a field of gold. And in the third quarter an eagle with two heads. And in the fourth a lion rampant in a field of gold. And so changeably she bore these arms in sixteen quarters, which seldom is seen in any arms.\n\nNow I show you that sometimes we have arms quartered and engrailed. That is to say, when every arm in his quarter is engrailed: as here appears.\n\nBlazon or coat of arms\n\nIt shall He said of him that bears these arms: Laten: He bears gold and red arms, quartered with black given: And in French: Il porte dor et gueules quarterly engraved: In English: He bears gold and gules quarterly engraved. And they are called arms engraved because they are made of two colors, which gradually are brought together into one color.\nCertain arms there are quartered and irregular: as appears.\nblazon or coat of arms\nThese certain arms are dealt quartered irregular arms. For the colors are rasped out as one color in rasping, taken away from another. And it shall be said of him that bears these arms: Latine: Portat armas quarteriata irrasa de albo et nigro: French: Il porte argent et sable quartlee irras\u00e9e: English: He bears argent and sable quarterly irras\u00e9.\nThere are yet found arms quartered invected: or as some say, arms quartered of colors invected: as here appears /\nblazon or coat of arms\nThese which indeed are called arms. Quartered arms are described as having colors quarterly put one into the other. For in them are two colors quarterly placed: one in the other. Therefore, it is said of them that they bear these arms in this way: Latin: \"Ille portat quartteriam asurium et aureum inunctis\"; Gallic: \"Il porte quartlee verre dasur et dor\"; English: \"He bears quarterly inundated of azure and gold.\n\nQuartered arms are found diverse, which are called indented: as appears in the shield. And they are called indented for two colors one into the other by the manner of teeth. And thus shall they be blazoned: Latin: \"Porret armas quarteriata indentata de rubro et auro\"; Gallic: \"Il porte quartlee endentee de gueules et dor\"; English: \"He bears quarterly indented of gules and gold.\n\nI intend now to determine arms partitioned in the old way: which certain partition, after the old way or lengthwise, is made in many various ways. The first party, indeed, is of:\n\n(Note: The text appears to be in an old form of English or a mix of Latin, French, and English. I have translated and corrected the text as faithfully as possible to the original content while maintaining readability.) Two armies in the plain manner are partitioned after the long way into two colors. There is a party of armies gradually partitioned into two colors. And also there is a party of armies irregularly partitioned. And further, there is a party of armies inwardly partitioned. There is another party of two colors clouded or nebulous. And over and above that, there is a party of two colors watery.\n\nFirst, I showed you that there are certain armies partitioned after the long way into two colors in the plain way, as appears in these arms.\n\nThey are called partitioned arms because they are made of two colors equally partitioned. He who bears these arms bears them thus: Latin: Ille portat arma pertita plana secundum longum de asorio et albo; Gallice: Il port dasur et dargent playne partiee; English: He bears azure and silver playfully partitioned.\n\nAlso, there is a peculiarity of armies engraved the long way, as is said before, by engraving of two colors together, as here. And these arms are called quartered; they are engraved, partitioned after the long way of silver and sable. It shall be said of him who bears these arms: Latin: He bears arms quartered longways in silver and black. Galician: He bears longways partitioned silver and sable. English: He bears arms partitioned lengthwise in silver and sable.\n\nThe third manner of arms are found partitioned of two colors and irregularly: as here.\n\nBlazon or coat of arms\nOf arms partitioned longways and enclosed, I will now speak\n\nThe fourth manner of arms partitioned are born after the long way of two colors enclosed: as here. apperyth the blazon or coat of arms. These arms are called inverted, as the colors are put one into the other roundly. And these arms differ much from those next being blazoned before. Therefore, it shall be said of him who bears these arms as follows:\n\nLatin: Ipsum portat arma pertita scdm longa de coloribus albo et rubio inuectis:\nFrench: Il porte perties longues d'argent et de gueules:\nEnglish: He bears parted in length of silver and gules.\n\nCertainly another manner of parted arms there is, which is called the fifth manner parted in the long way of two colors.\n\nAnd these arms are called parted indented: for this cause, the two diverse colors are put together: that is to say, white and black put together after the manner of men's teeth, as it is said before in the quartered arms indented.\n\nblazon or coat of arms.\n\nTherefore, you shall say of him who bears these arms in this way:\n\nLatin: Portat arma pertita scdm longa de argento et nigro. And these armies are called indented: for two colors are placed together like clouds. Therefore the possessor of these armies is described as follows: Latin: He bears arms indented with a long argent and sable. And in Gallic: He bears a long argent and sable indented. English: He bears armies divided lengthwise in argent and sable.\n\nMoreover, after these armies mentioned above, there are born armories divided lengthwise. And they are watery, as it appears in this escutcheon.\n\nAnd these armories are called watery: for two colors are interlaced one in another by the manner of water troubled with wind. And you shall say of:\n\n(Note: The text seems to be describing heraldic symbols or coats of arms. The \"blazon or coat of arms\" mentions are likely indicating the descriptions of these symbols.) He bears arms parted lengthwise of silver and gowles wattery. Here follows the description of arms parted overt. Certainly, the overt partition is made as many ways as the lengthwise partition. To wit, on the plain way overt: ingriled, inuecked, indented, innebulated, and watery. Wherefore of these certain shall be shown by signs. And first I begin with plain arms overt: as here it shall be shown.\n\nBlazon or coat of arms\n\nAnd it shall be said of him who bears these arms in this way: Latin, \"Portat arma partita extransuerso plana de aure et asorio\"; Gallic, \"Il port partie transuersie dor et dasur\"; English, \"He bears gold and asure parted overt.\"\n\nKnow that there is no doubt of the first rule: that is, a man shall begin. at the point of the shield, there is as much color of gold as of azure. Now, of another manner of partition of colors in arms over which I will speak. It is called irrasidy: as it will appear in this scocheon.\n\nBlazon or coat of arms\nOf which it is to be said that the gentleman who bears these arms bears them in this manner: Latin: Por terra arma partita extransuerso irraso de auro et rufio: Gallic: Il porte partiee transuee irrasee dor et de gueules: English: He bears arms parted overwise irrased with gold and gules\n\nArms there are also indented overwise and parted. And they are called indented for their colors, as is said before, are put one into another by the manner of men's teeth.\n\nBlazon or coat of arms\nAnd it shall be said of him that bears these arms: Latin: Portat arma pertita extransuerso indentata de auro et asorio. partyd ouerwhart indentyd of golde and asure. \u00b6And to reherce more of partyd armys ouerwharte it nedyth not / for it is rehercyd suffycyently in the rules nexte afore in ar\u00a6mes partyd on lengthe. Therfore it shall not be rehercyd here ayen (qr inutil' est repetico\u0304 vni{us} ad eiusde\u0304) And yt is to say / It is an vnprouffytable rehercynge of one thynge to reherce ye same ayen in ye nexte sentence / Therfore to speke more of armys par\u00a6tyd & fygure theym: other of ingraylyd or irrasyd: inueckyd in\u00a6dentyd nebulatyd and vndatyd: it nedyth not / for they ben ta\u2223ughte suffycyently in the longe waye. And I byleue it shall be harde to fynde many moo armys partyd after the longe waye or ouerwhart than are rehercyd afore / Neuertheles yf ony be fo\u00a6unde or seen: in theim that same rules shal be obseruyd as is re\u00a6hercyd afore. And is ynough for al armes on that manere to be blasyd that ony gentylman beeryth partyd.\nSothly certen men wolde that thyse armes after rehercyd shold be callid armys partyd. whyche certenly for yt That there is no pretty distinction of colors or division of colors in this figure. In arms, parts of colors must always be equal. This is not true in this figure, as the larger part is silver.\n\nBlazon or coat of arms:\nTherefore, you shall say in Latin: Portat de argento et caput scuti azure cum duabus maculis perforatis aurum: Galic, similarly: Ill porte d'argent une t\u00eate d'asure et deux moles perfor\u00e9es d'or: English, similarly: He bears silver a chief or a chiefain of azure & two perforated moles of gold.\n\nAnd you shall know that in these arms, the rule written before must be considered: that is, if the color of the shield is greater or more conspicuous in arms than it is said before. Furthermore, no arms should be called \"parted arms\" unless they are made of two colors, one parted and no more. For arms.\n\nPal\nBlazon or coat of arms.\n\nAnd these. \"armies are called party-armies, for they are made in the manner of plays. And he who bears these arms is to be said: Latin: Portat arma palatura de auro et asereo: French: Il porte palais dor et d'asur: English: He bears paly arms of gold and azure.\n\nPaly arms are often found undated, that is, watery, as here appears.\n\nblazon or coat of arms\nAnd these are called paly undated arms to the difference of barry arms, which may also be undated as will be shown hereafter. And it will be said of him who bears these arms in Latin: Portat arma palata undata et vnvasita de rubro et argento: French: Il port palais vnidee de gueules et d'argent: English: He bears paly undated arms of gules and silver.\n\nLook and behold how many various ways these paly arms are borne differently, as it is shown in this book.\n\nblazon or coat of arms\nAnd the arms now shown here are called paly crozier and sharp. For in these arms two colours paly are put together one into another\" In this chapter, it is determined for arms with palisades and pointed with sable and argent. In the following chapter, it will be determined for arms with bars. It should be known that arms can be many ways barred. The first way is simply barred, as shown here:\n\nBlazon or coat of arms\n\nThere are certain arms barred simply. And then, you shall not need to say in the blazoning of these arms: he bears simply barred arms. But in all other dispositions of arms barred: you must necessarily declare the blazoning of them how those barred arms differ from simple. For some are barred with a lion rampant or a griffin or other beasts / And some are barred and charged with crosses, crosslets, mullets, and scallions. Small birds or other differences, but regarding these plain arms before you: Latin: \u00b6He bears arms bare from silver and black: Gallic: \u00b6He bears barry of argent and sable: English: \u00b6He bears barry of silver and sable.\n\nYou should know for certain that arms barry wavy are barry wavy and undulated: that is to say, water, as it appears here.\n\nBlazon or coat of arms\n& They are called barry wavy: for they are made of two colors meeting together in the manner of flowing water, as it is open before. And you shall say of him that he bears these arms in this way: Latin: \u00b6He bears arms bare from sable and argent: Gallic: \u00b6He bears barry wavy from sable and argent: English: \u00b6He bears barry wavy of sable and argent.\n\nBarry wavy arms uninquinated are born of diverse gentlemen, as shown here.\n\nBlazon or coat of arms\n& They are called uninquinated: for in every bar wavy, two colors are put in the manner of a roundel as it is said before. And he who bears these arms is called: Latin. He bears arms barry wavy and argent. I begin with wavy, for the color is the first in the right corner. Gentlemen, there are certainly some who bear arms barry wavy and crooked as it appears in these armies.\n\nThey are called arms barry wavy and they are called crooked and sharp for this reason: two colors are placed together crookedly and sharply. Therefore, it shall be said that the lord who bears these arms bears them in this way: He bears tortuous and sharp arms, wavy and argent (black and gold in other translations).\n\nThere are also arms bendily barry. They are called bendily barry for this reason: two colors are placed together. Every bearer of these arms bends them as they are open here in these arms.\n\nBlazon or coat of arms:\nAnd therefore it shall be said of him who bears these arms in this way: In Latin: Ipse portat arma bendaria de rubio et auro: In French: Il porte barre bende de gueules et dor: In English: He bears barry bendy of gules and or. But nevertheless, you must attend carefully to the blazoning of such arms: as paly barry and bendy. For they are not subtly conceived, and a man suddenly answering may easily be discerned in those arms. For certainly, those arms are called paly arms in which so many plays of one color as of another are found. And if the plays of both colors are not equal, those arms are not paly.\n\nIn various armies of gentlemen, two plays of one color and three of another have been found: as in the following arms it will be shown.\n\nBlazon or coat of arms:\nThat is to say: there are three pales of gules and two of or. Of the color red appears three parts in the arms. shelde / & but two allone of the coloure of golde. Therfore the gentylman that beeryth thyse armys beeryth in this wyse. And thus ye shall saye of hym: Latine: \u00b6Portat duos palos aureos in campo rubeo: Gallice sic: \u00b6Il porte de geulles et deux palles dor: Anglice sic: He beeryth gowles & two pales of golde.\nYE must also dilygently attende to the nombre of bothe two colours in armys palyd barryd or lees barryd: of ye whyche barrys ye must beware whan they be founde in armys: as here it is shewed in thyse armys / \nblazon or coat of arms\nForsuche lynes ben callyd lytyll barrys to the dyffe\u00a6rence of lytyll barrys. And it shall be sayd that ye gentylman whyche beryth thyse armys: beeryth in this wyse: Latine: \u00b6Portat vna\u0304 barram et du as barulas de albo in ca\u0304po rubio: Gallice: \u00b6Il porte de geulles vne barre et deux barrelettes de argent: Anglice sic: \u00b6He beereth gowles one barre and two ly\u00a6tyll barres of syluer.\nBEholde how the forsayd lytyll barres areother whyle made florisshingly: and then\u0304 they ben callyd [He bears one bar and two littty barries floryshed of silver. Otherwise, in arms, there is born a bend as follows: And you must know that it is called a bend, which begins at the right corner or the horn of the shield, and descends to the left side of the same shield, to the difference of fissures or of little staus, of which it shall be spoken after. And of him who bears these arms, you shall say as follows: Latin: [He bears] one bend of red in a golden field; Gallic: [He bears] gold and a bend of gules; English: He bears gold and a bend] \"Know ye that in armies, little bends are born frequently. In the same way, little bendiles are born: as will be shown. They are called bendiles to distinguish them from great bends: as is open. And of him who bears them, it shall first be said: Latin: Portat unam bendam et duas bendulas auro in campo rubeo: Gallic: Il porte une bande et deux bandelettes d'or: Anglic: He bears a band and two bendiles of gold. And these bendiles are otherwise flourished: as is shown in the figure above in the bars. And in various armies they are found to be changed. Some are powdered with mulletts, and some with other differences, which need not be figured here. The best way of bearing several armies in one shield is through these bendiles, for a man who has a patrimony left by his father, and certain lands coming to him from his mother.\" him / to the whi\u00a6che londes of his moders are apropred armys of olde tyme. For it maye happe that thyse armys came to her by the waye & discent of her progeni\u00a6tours. Thenne may the heyre & he lyste bere the hole armys of his fader in the hole shelde. And in suche a bende he may bere his moders armys: as here in ye scochon afore aperyth.\nblazon or coat of arms\nAnd it shall be sayd of hym yt be\u00a6ryth thyse armys: Latine sic: \u00b6Portat arma palata de argen\u2223to et rubio cum vna benda de nigro: Gallice sic: \u00b6Il porte pa\u00a6lee dargent et de geulles et vne bende de sable: \u00b6He beerith pa\u00a6lee of syluer & gowles wyth a bende of sable. \u00b6And other whyle in suche a bende there is founde thre molet\u00a6tes or macules of golde.\nMOreouer there ben founde in armes other certen bendis to some man straunge from thyse. And here I wyll shew to you a bende the whyche is callyd a bende fusyllyd: as here apperyth in this scochon.\nblazon or coat of arms\nAnd it is callyd fu\u00a6syllydfor it is made all of fusyllis / of the whyche certen fusylles The army bearer carries a red band tied to a gold-fusilled arm; in the French language, \"he bears a red band tied with a gold-fusilled one\"; in English, \"he bears a red band tied with a gold-fusilled one.\" Bordures, various and numerous, are found in armies, borne by many noblemen. Among these, some are plain, some ingrained, some talented, some powdered, some checkered, some gobonetty, and some inked. I will first speak of plain bordures.\n\nThe bordure is called plain when it is made of one color alone, as in this escutcheon. It will be said of him who possesses these arms: Latin, \"he bears three red roses in a silver field with a red border\"; French, \"he bears three silver roses and a red border of roses.\" He bears three gold roses and a bordure of gold. Arms with a bordure engrailed are borne by certain noble men, as shown in this schooner. Such a bordure is called a bordure engrailed because the color of it is graded to the field of the arms: as it is open here. The possessor of these arms bears as follows: Latin: Portat arma de auro fimbriata aut bordurata de nigro ingradata cum tribus maculis perforatis de nigro: French: Il porte dor trois moulettes forte de sable une bordure ingr\u00e9e de sable: English: He bears gold three mullettes perforated of sable and a bordure ingrily of sable.\n\nThere is borne in arms a certain bordure tinctured: as here\n\nAnd it is not necessary here to express the color of the tinctures or bezants: for they are always of gold. And it shall be said of him who bears these arms in this way: Latin: Portat unum sigillum capitale de. A border is borne in armies in various ways: at times with mottos, roses, little crosses, or besants, or in other ways. It is called a powdered border when anything is in that border, regardless of what sign it may be. And these signs, such as roses, mottos, and others, are not considered part of a certain number. The number of the powdered border exceeds the number nine, and then it is called powdered.\n\nBlazon or coat of arms\n\nThe possessor of these arms bears as follows: Latin: \"He bears one shield of red with two capital letters of white and one powdered border with talents\"; French: \"He bears a chevron of silver on a gules background and a powdered border.\" He bears two chevrons of silver and a border powdered with bezants. We have another border in armories, which is called a checked border. It is called a checked border because it is made of two colors in the manner of a checkerboard, as it appears here.\n\nBlazon or coat of arms\n\nHe bears a plain red cross on a silver field with a checked border of sable and argent: And in Latin, \"He bears a single plain red cross on a silver field with a checked border of sable and argent.\" In French, \"He bears argent a single plain red cross on a field of gules (red) and a checked border of sable and argent.\" In English, \"He bears silver one plain red cross on a field of gowles (goose-feathers) and a checked border of sable and silver.\"\n\nKnow that besides these arms you have heard from me with borders: there is another border that is called a bordure gombazed. This will be shown in the following escutcheon.\n\nBlazon or coat of arms\n\nIt is called gombazed because it is made of two colors. And this is how the colours should join: black and white. Regarding the army bearer, you should say as follows: In Latin: \"He bears silver and two bend sinister of sable with a bordure bordering of black and white.\" In French: \"He bears gold two bend sinister and a bordure bordering of sable and argent.\" In English: \"He bears silver two bend sinister with a bordure bordering of sable and argent.\"\n\nThis same bordure belonged to that noble prince: the Duke of Gloucester, brother to that noble warrior and powerful king, King Henry the Fifth. The Duke of Gloucester bore in his armies: the whole armies of France and England quarterly with a bordure bordering of argent and sable, as it shows in various places.\n\nThere are also borders in armies composed of two colours, as this figure shows.\n\nThis border is called invected because it is made of two colours together.\n\n(blazon or coat of arms) And you shall say of him whose arms are quartered: Latin: Portat arma quartae tertiae, de rubro et auro, cum una bordura argento et nigro inunctis. And in Gallic: Il porte quartille d'or et d'argent, a bordure verre d'argent et de sable. In English: He bears quarterly gules and or, with a border engrailed of argent and sable.\n\nBut in these borders there is a great difference among men: pretending themselves expert and wise in this science, as especially it is open in the armies in old time of the earl of March, whether they should be called borders or not, as here in this figure.\n\nBlazon or coat of arms\n\nAnd certain men say that men not putting a remarkable difference in blazing say that the aforementioned earl of March, who was called Roger Mortimer when he bore arms in this way, Latin: Portavit armas palatinas, barratas et contraconatas de aureo et auro, cum uno simplici scuto argenti. Gallic: Il portait pal\u00e9 barr\u00e9 de gironnes d'or et d'argent. He bore arms painted barry, contrary, with a simple shield of silver. This device, previously praised in the blazing plays, cannot be true in any way. For if these arms, as it is said before, were contrary, then the lowest point of the arm's conjoined parts, that is, the lowest point of the shield, could never be of one color, as certainly it is of azure.\n\nOver these things previously mentioned in these arms, it is certain that in all arms contrary conjoined, all the conjoined parts of whatever color the arms are made meet in the middle of the shield. As the next figure of the shield will openly show. Therefore, it appears to my reason that they should be blazoned in this way, except for the greater authority that the earl of Narbonne bears thus: Portauit arma barrata et caput scuti palatum et angulum de asorio et auro cum quodam scuto simplici de. (He bore arms painted barry, contrary, with a palatine cap, angular part, and a corner of azure and gold, with a simple shield.) argento: Et gallice sic: He bears arms Barry and a chief paly of asure and gold with a simple shield of silver.\nThere are yet diverse noble men who bear arms contrary combined: as here in this escutcheon appears\nblazon or coat of arms\nAnd these arms are called contrary combined for this cause: all the colors of these arms meet together at one point. That is to say, at the midmost point of the shield only. For every body truly is longer than broad, and especially combined (ut pz). Therefore the topmost points of those men who say that the arms aforementioned, that is to say of their arms of Marche, were paly barry and contrary combined: are to be reproved. For so much that the conies of the said arms accord not: which of necessity should accord if the said opinion were true. And of him who bears these arms you shall say: Latine sic: He bears arms contrariwise combined. \"blodio et albo: In Gallic, this is: \"He bears a gyron dyed with gold and silver: In English, this is: \"He bears contrary conjoined of azure and argent.\n\nRegarding the arms mentioned before, where the colors meet in the middle point, the following describes certain armies in which three piles meet in one cone, as shown in this figure.\n\nBlazon or coat of arms\n& It will be said of him who bears these arms in Latin: \"He bears three black piles on a golden field: In Gallic: \"He bears three black pillars on a golden field: In English: \"He bears gold three piles of sable.\n\nHowever, you must consider a difference between these blazons of these arms before, and those that come after, when you blazon them in Latin. For sometimes this term (pila) in Latin is taken to mean a piece of timber to be placed under the pillar of a bridge or to such like work, as in the example before.\n\nBlazon or coat of arms\n& Other times, this term (pila) is taken to mean a certain round instrument to play with. Which instrument serves other times to the\" A handheld instrument is called \"honde\" in English, \"Pila manualis\" in Latin for the foot, and \"pila pedalis\" for a foot ball. Therefore, the one bearing these arms is to be described as follows in Latin, French, and English: Latin: \"Portat tres pilas argenteas in campo rubio\" (He bears three silver balls on a red field); French: \"Il porte trois pellettes d'argent sur un champ d'or\" (He bears three silver balls on a golden field); English: \"He bears three silver balls on a red field.\"\n\nIt is important to note that in this representation of balls, a man may easily make a mistake. Thus, it should be briefly understood that such balls may have all colors except gold. For they are of golden colors, they should be called \"talentis\" or \"besantis,\" which are always of golden color.\n\nThere are also small tortoiseshell boxes that are larger than balls, as shown here.\n\nBlazon or coat of arms:\n\nThe one bearing these arms bears them in the following manner: Latin: \"Portat tres tortellas rubeas in campo aureo\" (He bears three red tortoiseshell boxes on a golden field); French: \"Il porte trois tortues rouges sur un champ d'or\" (He bears three red tortoiseshell boxes on a golden field); English: \"He bears three red tortoiseshell boxes on a golden field.\" He bears gold and three cakes of gold coins. These coins, as well as balls in armies and besants, are always round figures and not perforated. Never have there been certain noblemen who bear such round figures; these figures are called fontaines or wells, as shown here.\n\nBlazon or coat of arms\n\nThese fontaines are always of white color, for they represent the thing they signify, which is the color of the water in a well, which is white. Of him who bears these arms, it must be said: Latin - Por Tat tres fontes in campo aureo: Gallic - Il porte dor et trois fontaines: English - He bears gold and three wells.\n\nAfter these round figures, there are certain figures that are perforated: such as rings, as shown here.\n\nBlazon or coat of arms\n\nAnd it shall be said of him who bears these arms: Latin - Portat tres annulos aureos in campo nigro: Gallic - Il porte de sable et trois annelets d'or. He bears a sable charge and three gold rings. In heraldry, this is referred to as a simple tract or line. These lines are called tracts because the field, that is, the area within and without the army, is divided by another line of a different color, as shown in the figure below.\n\nBlazon or coat of arms\n\nHe who bears these arms is described as: Latin - Portat unum tractum simplex planum aureum in campo azuro: Old French - Il porte une trace simple dor\u00e9e sur champ d'azur: English - He bears a simple golden line on an azure field.\n\nA tract or line may also be ingrained on both sides, as shown in the figure below.\n\nBlazon or coat of arms\n\nThen, he who bears these arms in this way is described as: Latin - Portat unum tractum ex utraque parte ingratum auro in campo rubro: Old French - Il porte une trace ingrain\u00e9e de chaque c\u00f4t\u00e9 d'or sur champ gueules: English - He bears gules with a tract. He bears gold a doubly traced flowery contrary and a ramping red lion on goldsides. Also of these armies recalled, I find more diversity, for there are certain noble men who bear these tracts tripled, as here in this figure:\n\nBlazon or coat of arms\n\nAnd some bear it quadrupled, as found in various arms. And you shall say of him who bears these arms tripled: Latin: Portat tritum triduum de albo in capo aureo; Gallic: Il porte dor une trasse triple argent; English: He bears gold a tripled trace of silver.\n\nThere are other... \"noble men who bear a simple tract of two colors inscribed: as shown here in this shield. The possessor of these arms bears them in this way: Latin: \u00b6Carry one tract simple of colored things, inscribed with silver, on a golden shield: French: \u00b6He bears gold and a simple tract inscribed with silver: English: \u00b6He bears gold and a simple tract inscribed with silver and azure.\n\nAbout these fissures, it is spoken. Now it shall be spoken of fissures. Certain fissures or staves begin in the left horn of the shield, and are drawn to the right side of the shield beneath the difference of bends, which begin in the right horn of the shield and are drawn to the left side of the shield beneath. And this way the fissure must be drawn, as it appears in this figure.\n\nblazon or coat of arms\n\n\u00b6And you shall understand that these fissures differ as many ways as the aforementioned bends do. But it need not be repeated: for it is\" A plain figure is shown before. There are fissures or statues inscribed and embedded in it: as I mentioned before, in the place of bends. These statues are called bastards, and they are accustomed to bear them. This fissure is then called a staff, and in French it is called a baton, but commonly it is called a fissure because it separates its father's arms into two parts, for this bastard is cloven and divided from his father's patrimony. And such a bastard is forbidden to bear the whole arms of his father for the reverence of his blood. But his father's arms he may bear with such a staff as is mentioned before: as a sign and final declaration of his bastardy, and to the difference of the proper and natural heir of his father.\n\nWhen you have any such plain figure or staff in armories or inscribed and embedded in it: of that same staff you shall say, as is rehearsed more plainly in the chapter of bends. And the bastard who bears these arms possesses them in this manner. Here follows: Latin: \"Portat unam fissuram vel baculum aureum in campo asoreo:\": French: \"Il porte une fissure ou un b\u00e2ton d'or\": English: \"He bears a fissure or a staff of gold in an open field:\". There are certain noblemen who bear arms as it appears here.\n\nBlazon or coat of arms\n\nAnd you must know that these arms are called \"heeded\": when the upper part of the shield, that is to say the head, is made of one color or of more than one, and that part does not extend to the middle of the shield, as the shield above shows. & know you that in the heeded arms there is a good manner of bearing of diverse arms: as is shown by the example of a nobleman. Some nobleman has many lands and great lordships by his mother: for the which lands he intends to bear the arms of his mother. And so he may do, for it is righteous. But he that descends from a noble father or from a gentleman, by whom he had only simple patrimony, Then such a nobleman and he will: may bear the arms of his mother in the lower part of his shield. He should bear one standard, a black chevron on a golden cap, with one red chief and three talents in it. (Latine) Portat unum sigillum capitale de nigro in capa aurea cum uno capite rubro et tribus talentis in eodem: (Gallice) Il porte une figure noire et une t\u00eate de roux sur un chapeau d'or et trois deniers dans la m\u00eame: (Anglice) He bears a golden cap with a black chevron, a red chief, and three coins.\n\nThere are certain noble persons who bear in the shield before mentioned, gold as is said, a chevron of sable or some other color, and three red roses or white or some other signs: crosses, fleurs-de-lis, birds, or flowers, and a chief, some of sable, some of other color, with the sign of moles or other distinguishing marks. These need not be repeated.\n\nThen each one of them shall be blessed in his name, like the field and the signs require. (As some men say thus.) He Certainly, there are some noblemen who bear in their arms one quarter of a different color from the color or the colors of the shield: as here.\n\nblazon or coat of arms\n\nThis nobleman bears them as follows: Latin: Portas arms palate azure and gold, one quarter ermine: French: Il porte pal\u00e9 d'azur et d'or, une quartier d'ermine: English: He bears paly azure and gold with one quarter of ermine. And it is to be noted that you must take into account the color of the pale, which should ascend to the right horn of the shield if the quarter were not there. In the color, you must always begin to blazon these arms as if the quarter were not there: as afore is rehearsed.\n\nMoreover, at other times we see arms checkered: as it now appears in this figure. Following:\n\nblazon or coat of arms\nAnd they are called armories when they are made of two colors in the manner of a checker. These armories receive many differences: as in heads or quarters in bars and bend sinces we will speak of the cheverons shortly following. And of him who possesses these armories you shall say: Latin: Portat arma scaccata de asorio et auro: Gallic: Il porte etches d'asur et dor: English: He bears checker of azure and gold.\n\nWe have truly in armories certain signs which are called cheverons in French. And they are called in Latin (signa capitalia: ul tigna) and in English a couple of spars. These signs, by resemblance, first were born of Carpenters and makers of houses.\n\nBlazon or coat of arms\nFor a house is never made perfect till those spars are put upon it: by the manner of a head. And two such spars or cheverons joined together make a capital sign: it is to say, a couple of spars. And other While two such men are born in armies, and at other times three, or four, as is known. And of him who bears these armies before you: you shall say as follows:\n\nLatin: \u00b6He bears a red banner and two capital letters of gold, worth three talents.\nFrench: \u00b6He bears a banner of red and two golden chevrons, and three talents.\nEnglish: \u00b6He bears gules & two chevrons of gold with three bezants.\n\nAlso, a chevron is other times engraved as follows:\n[blazon or coat of arms]\n\nAnd then it is to be said of him who bears these armies:\n\nLatin: \u00b6He bears one capital letter ungrated in a field azure.\nFrench: \u00b6He bears a single chevron argent ingrained.\nEnglish: \u00b6He bears azure & a chevron of silver engraved.\n\nMoreover, in these signs of chevrons, there is often doubt in the blazoning of them, when they are made of diverse colors transmuted, as in this escutcheon appears.\n\n[blazon or coat of arms]\n\nAnd of him who bears these armies, you shall say:\n\nLatin: \u00b6He bears quartered arms. He bears quarterly sable and argent with one capital letter changed from the said colors: Gallic - It bears a quarter of fable and argent, and a chevron changed long from the other: English - He bears quarterly sable and argent, with a chevron of the said colors transmuted.\n\nThese signs or chevrons are different in armies, as shown in this figure.\n\nBlazon or coat of arms\n\nAnd thence of him who bears these arms you shall say: Latin - He bears arms borne from the long colors, gold and red, with one capital letter of the said colors transmuted: Gallic - It bears a part of long gold and gules, and a chevron changed long from the other: English - He bears party after the long way of two colors, gold and gules, with a chevron of the said colors transmuted.\n\nFurthermore, Herod has pretended to be very skillful in blazing arms, marvelously, in the blazing of these said arms. Army men hold one open banner and some another.\nBlazon or coat of arms:\nNevertheless, it is no great need to doubt in the blazing of them as to skilled men. Therefore, of him who bears these armies you shall say: Latin: \u00b6Two parts of the shield's head are gules (red), and the third part is argent (white), arranged in the sign of a capital letter T, and three roses of transmuted colors: Gallic: He bears the two parts of the head of the shield gules (red) and the third argent (white), arranged in the manner of a chevron, and three roses on the sides: Anglicized: \u00b6He bears two parts of the shield's head gules (red) and the third part sable (black), arranged in the form of a chevron, and three roses of the same colors transmuted.\nCertain gentlemen and nobles bear in their armies fiercely / Among them was the Duke of Gloucester, that noble prince, uncle to King Henry the Sixth. He bore in his armies three fusils of gules (red) in the form of a bar within a field of silver. The reason why this certain army bore these arms was due to certain lands. Belonging to the mount are the arms or coat of arms: Latin - Portat de rubio et tres fusules de argento; Gallic - Il port de geulles et trois fusules dargent; English - He bears gules & three fusules of silver. And sometimes these three fusules or four are born in a pale. It is to be noted that when three fusules or four are born, or more to the number of nine, which number if it exceeds, say evermore that these arms are powdered with fusules or other things and none otherwise. And so generally you must know that if anything is born in arms over the number of nine, then these arms, whatever they may be, are powdered.\n\nOtherwise, one fusil is born all in one arms, as it appears in this figure:\n\nArms or coat of arms\nIn this matter, I have heard certain Herods doubt in their opinions. Nevertheless, it is certain that you shall say of him who bears these arms without doubt: Latin - Por Tat de rubio cueto. He bears gold-embroidered gauntlets and a golden fusil. These fusils sometimes come in various colors, as shown in this figure.\n\nBlazon or coat of arms\n\nBut it is uncertain how these arms should be blazoned rather than the arms before. You shall say of him who bears these arms: Latin, \"He bears arms adorned with golden fringes from white and black, and with a golden fusil of the same colors transmuted.\" French, \"He bears part of arms argent and sable, and a golden fusil of the same colors.\" English, \"He bears arms parted over all of silver and sable, with a golden fusil transmuted.\"\n\nMoreover, such fusils are born in arms in the manner of a bend. As now appears.\n\nBlazon or coat of arms\n\nAnd then you shall say of him who possesses these arms: Latin, \"He bears a single bend fusil-emblazoned in a golden field.\" French, \"He bears golden gauntlets.\" English, \"He bears a golden fusil on a russet field.\" He bears gowles and a barre fusilly dotted with silver. Also, in armies these fusils are born in a barre fusilly dotted: as here it appears.\n\nBlazon or coat of arms\n\nAnd it is to be said of him who has these arms: Latin, Portat ar de rubio una barra fusillata argento; Gallic, Il porte de geulles une barre fusulee d'argent; English, He bears gowles and a barre fusilly dotted with silver. And some men say that the aforementioned arms began with the Flemish: for as much as the Flemish use such fusils made of spun wool.\n\nNow here you shall know the difference between fusils masculine and losings. Therefore, it is to be known that fusils are always longer. Also, fusils are narrower overhead than are masculines. And masculines are larger overhead and shorter in length than are fusils: as here in this shield it appears.\n\nBlazon or coat of arms\n\nAnd it shall be said of him who possesses these arms in this way: Latin, Portat de rubio et sex masculas aureas; Gallic, Il porte de gueules six mascles d'or. He bears gold and six masculine figures: And these masculine figures are perforated as I said before, in the chapter of the cross masculinized. Also, other while armies are masculinized: as shown in the following figure.\n\nBlazon or coat of arms\n\nUnderstand that these armies are called masculinized in which the said masculine figures begin most plentifully in the right angle of the shield and end toward the left part. These certain arms in truth are painted and divided into three pales if they are subtly conceived. And of him it bears these arms: Latin, \"Portat arma masculata de argento et azzure\": French, \"Il porte d'argent et d'azur mascul\u00e9es\": English, \"He bears of silver and azure masculinized.\"\n\nAlso, losing is no manner of way made but in bent arms. Nor may they be made by themselves. And they are always made as these are made, bent. And you shall have the mood very. Difference between the forsed maculated armies and bent in the pictures of the forsaid armies. And you must take this for a general enformation and instruction: certainly losing always stands upright; that is, the highest point or height always ascends to heaven or to a man's head. So the highest point extends utterly to the head of the shield. And of the upper corners, one extends utterly to the right side, and the other corner extends to the left side of the shield. And the lowest part extends to the lowest part of the shield diametrically: as it is open in the shield next before.\n\nBlazon or coat of arms\n\nAnd so without doubt we have the difference of the forsaid signs: that is, of masculines and losings. Note \u00b6Also, the forsaid fusills never were found perforated nor losings aforementioned were ever perforated.\n\nThere is another manner of sign in armies by diverse noble men born: which is called a Saltori. And it is made by the manner of a cross of St. Andrew: as Here is the cleaned text:\n\nHe now appears. This cross is represented in the form of an instrument used in various parks, which is of great size or largeness compared to this sign. And it is well known among noble gentlemen and hunters that such saltatories are ordered in many parks and places to take wild beasts; once they enter, by the instrument they may never go back. In old time, these signs were given to rich men, and otherwise called (Auari) nigons or keepers. They suffered not their treasures in any manner to pass from them. Of him who possesses these arms, you shall say: Latin: Portat asorum et unum saltatorium auro; Gallic: Il porter dasur un saltier dor; English: He bears ashes and one saltatory or sawtry of gold.\n\nHowever, you must know that these arms are sometimes engraved differently, as this figure now shows.\n\nBlazon or coat of arms\nAnd then they are called engraved arms: as it is said. \"Before in many places. As for the crosses ensigned with Barry and Bend sinister, and of him who bears these armies you shall say: Latin: 'He bears a single saltier inscribed with gold on an asorian field'; French: 'He bears a soldier in gold, inscribed, on an asure field'; English: 'He bears asure and a cross staff of gold ensigned.' Otherwise, there are born many cross staffs in armies ensigned in one shield or other, while two or three: as here.\nBlazon or coat of arms\nAnd of him who bears these arms it shall be said: Latin: 'He bears one plain bar and three saltiers inscribed with gold on a red field'; French: 'He bears a golden saltier inscribed, and a plain bar, on a gules field'; English: 'He bears gules one plain bar and three saltier crosses inscribed with gold.'\" a pale figure bears three palied signs: as here depicted. This is a blazon or coat of arms. Of him who holds these arms, you shall say: Latin: \"He bears three golden crowns in a sable field.\" French: \"He bears gold and three palied crowns.\" English: \"He bears azure and three gold crowns palied.\"\n\nThese three signs were formerly borne barryed, as here depicted in this figure. This is a blazon or coat of arms. Of him who holds these arms, you shall say: Latin: \"He bears three golden crowns barry wavy in a sable field.\" French: \"He bears gold and three barry wavy crowns.\" English: \"He bears azure and three gold barry wavy crowns.\"\n\nCertainly these three crowns are borne in the most common way in the corners of the shield: as here in this scutchon it appears.\n\nThis is how you must describe these three signs: that they are borne in the corners of the shield. For that is the most common and most famous manner of bearing these three signs or any signs. [Th therefore shall say that such a lord bears this way: Latin: \u00b6He bears from the shore and three golden crowns. Not pressing the places: And in French: \u00b6He bears and three golden crowns. And in English: \u00b6He bears ashore and three crowns of gold.\n\nA new doubt has been found in arms, for as much as there was a certain man who was called (Petrus de rupis), in past times, the bishop of Winchester, who bore in his arms three rocks after his own name. In which arms it is doubted whether it is enough to say in the blessing of them that he bore four fish alone, as here in this escutcheon.\n\nblazon or coat of arms\nAnd certainly I think not, for the rule going before. But it is thus to be said of the said Petre: Latin \u00b6He bore three such fish, argent, swimming in a black field. French: \u00b6He bears sable and three rocks engulfing argent. English: \u00b6He bears sable and three rocks swimming in silver.\n\n\u00b6And then to the arms of Galfride Lucy: as it now appears in this] A figure.\nblazon or coat of arms\nYou must say: Latin - \"He bore three golden fleurs-de-lis on a red field: And in French - \"He bears gold fleurs-de-lis and three lights: In English - \"He bears gules and three lights of gold.\" The aforementioned fish are in their proper places as I said in the rule before.\nBut what of this man then? Who bears two barbels turning their backs towards each other, as shown here.\nblazon or coat of arms\nYou must say: Latin - \"He bears two golden barbels facing each other on a shield of ashes, powdered with crosses pat\u00e9e and crosslets, and figurated with crucified figures of gold: And in French - \"He bears powdered crosses, crosslets, and two barbels, back to back, of gold: And in English - \"He bears ashes powdered with crosses, crosslets, pitch, and two barbels of gold, back to back.\"\nA certain noble baron, that is to say, Lord Audley of the realm of England, bore in his arms a fret. This certain fret, in its place, is: many arms of various gentlemen are found other times red other times gold / and other times black other times simple and other times doubled other times tripled. And other times it is multiplied over all the shield: as here it appears.\n\nblazon or coat of arms\n\nAnd you must understand one great difference between armed bands and these arms which are made with the aforementioned frets. Therefore, it is to be marked: that in bent arms, the colors contained equally are divided. But in these frets, the field always remains whole: as here. & this aforementioned Lord Andeley bears: Latin: Portat arma freta de auro in capo rubeo: Gallic: Il port de geules une frette d'or: English: He bears gold fret on a red cap:\n\nBeasts in arms of various nobles are born ramping: as here in this following figure appears /\n\nblazon or coat of arms\n\nof which in the aforementioned book I have no mention. And of him who possesses these arms you shall say: Latin: Portat de gules et un leopard d'argent. Galli\u00a6ce: \u00b6Il port de geulles vngleon saliantz de ar\u2223gent: Anglice: \u00b6He berith goules & a lyon ram\u00a6pyng of syluer. And he is callyd a lion rampyng for this cause / for asmoche as the ryght fote asce\u0304\u00a6dith to the ryght horne of the shelde / and the lef\u2223te fote descendyth in to the fote of the shelde as apperyth in the fygure. And this same manere is obseruyd in all bestis hauyng foure fete / that is to saye: in lyons: leoperdys beers: doggys wt other lyke to theym.\nFYrste note well tharmes of the fad{er} as he\u00a6re / \nblazon or coat of arms\n& thenne the dyfferences as it shall be shewyd. For certen there ben dyuers no\u2223ble men whiche bere labellys in theyr armys as it shall be shewyd in fygure after. For whyche it is to be knowe yt suche labellis are not properly called signes in armes but differences of signes: that whan it is so yt ony noble man hath many leyffull getyn so\u00a6nes / then\u0304 the fyrste sone whyche is his fad{er}s hey\u2223re: shall bere the hole armys of his fad{er} wyth som\u0304 lytyl dyfference: as here / to For whom specifically is the one increasing money. The first son is in hope of augmentation and increasing of his patrimony. This difference may be some slight mark or a cross crosslet or such like difference.\n\nThe second brother shall bear the whole arms of his father with three labels to the difference and into the sign that he is the third that bears those arms.\nblazon or coat of arms\n\nAlso, the third brother, if there is one, shall bear four labels in token that he is the fourth that bears those arms of whom the father is the first. The heir is the second. And the second brother is the third that bears those arms. And so forth, if there are more brothers, you shall increase your labels according to the aforementioned form.\n\nAnd the sons of those same brothers shall bear the same labels. And in case that the second brother, who bears three labels, has two sons, The elder son of those two will be heir to his father's entire army, along with many labels, as his father did, with only a little difference, as it appears in this shield.\n\nBlazon or coat of arms:\n[Image of elder son's coat of arms]\n\nThe second brother will bear his father's entire army with the same labels and no more, with a border, as shown in the following figure.\n\nBlazon or coat of arms:\n[Image of second brother's coat of arms]\n\nAnd as mentioned in the chapter of borders.\n\nIf there is a third brother, he shall bear his father's arms with the same labels and a border of another color to distinguish him from his brother.\n\nBlazon or coat of arms:\n[Image of third brother's coat of arms]\n\nThe third children of those men will have their difference not in their father's arms but in borders and diversions diverse.\n\nThe children of the second brother, bearing three labels, are divided and distinguished by their signs and borders.\n\nThe children of [these men] likewise. The third brother bears four labels: bear the same arms as their father did, and also many labels. They are distinguished by their signs and borders, as previously stated, and other ways. One lion ramping one part red, the other black. Now certainly, among all the signs found in arms - flour-de-lis, leopards, and other marvelous tokens - I cannot declare here that there are so many. But you shall know generally that for all the arms which any man has seen in his lifetime, you have sufficient rules to discern and blame any of them, and it is so that you are not in your mind hasty or too swift in the discernment, nor can you quickly override the aforementioned rules, but diligently keep them in your mind. And be not too full of conceits. For he who wants to hunt two hares in one hour, or one hare at a time, easily loses both. Therefore, take heed to the rules. If they are not a general doctrine, they will still be useful for this science. gretly.\nBVt now is a questyon I wyll procede / and that is thys. whether the armys of the grauntynge of a prynce or of other lordys are better or of suche dygnytee: as armys of a mannys propre auctoryte taken. whan that it is leyffull to euery noble man to take to hym armes at his pleysure: For the whyche question it is to be knowen that foure manere wyse we haue armys.\n\u00b6The fyrst maner\u0304 of wyse we haue our owne armys whyche we bere of our fader or of our mod{er} or of our predecessours. the whyche manere of berynge is comyn and famous in whyche I wyll not stonde longe. for that manere is beste prouyd.\n\u00b6The seconde manere we haue armys by our merytis as ve\u2223ry playnly it apperyth by thaddyco\u0304n of the armys of Fraunce to tharmys of Englonde getin by that moost noble man: pryn\u00a6ce Edwarde the fyrste goten sone of kynge Edwarde the thyr\u2223de that tyme kynge of Englonde after the takynge of kynge Iohn\u0304 of Fraunce in the batayll of Peyters. The whiche certen addycyon was leyffull and ryghtwysly done. And on the same A poor archer could wisely take a prince or some noble lord. And such armies, which we bear by the granting of a prince or some other lords, you must know receive no question as to why he bears those same arms. For a prince will not wish such a question to be asked: why he gave arms to any man, as is clear in the law of nature and civility. For he who pleases his prince has the strength of the law: but if any man bore those arms before, that thing which is mine with a rightful title without deserving may not be taken from me, nor can the prince rightfully do so. We have those armies which we take on our own authority: as we see in these days how many poor men, through grace, favor, or deserving, bear them. Some men become nobles through prudence, manhood, strength, or cunning, and many of these men have taken armies to be born to them and their heirs, of whom it is not necessary to recite the names here. Armies that are taken in this way may be borne freely, but they are not of such dignity and authority as those armies that are granted day by day by the authority of a prince or a lord. Yet armies can be borne by a man's own authority if another man has not borne them before, provided they are strong enough.\n\nIt is the opinion of many men that an Herod can give armies; but I say if any such armies are borne by any Herod that are not of more authority than those armies which are taken by a man's own authority.\n\nIn this book beforehand have been shown the treatises concerning hawking and hunting, and other diverse playful matters belonging to nobility, and also a right one. [noble treatise of Cotarmours, as it appears in this present book. We end this last treatise here, which is called \"blasying of armys.\" Printed at Westminster by Wynkyn de Worde in the year M.CCCC.lxxxxvi.\nHeraldic woodcut\nDieu et mon droit\nprinter's device of Wynkyn de Worde]\n\nThis text appears to be a historical note about a printed book, likely from the late 15th century. It includes the title of the treatise, the place and year of publication, and the printer's device. The text is mostly readable, but there are some minor issues that can be corrected:\n\n1. Replace \"as it appears in this present book\" with \"this treatise\" or \"this work\" for clarity.\n2. Replace \"we end this last treatise here\" with \"this treatise ends here\" for grammatical correctness.\n3. Replace \"which is called 'blasying of armys'\" with \"entitled 'blasying of armys'\" for clarity.\n4. Replace \"Printed at Westminster by Wynkyn de Worde\" with \"Printed in Westminster by Wynkyn de Worde\" for historical accuracy.\n\nCleaned text:\n\n[Noble treatise of Cotarmours, this treatise ends here, entitled 'blasying of armys.' Printed in Westminster by Wynkyn de Worde in the year M.CCCC.lxxxxvi.\nHeraldic woodcut\nDieu et mon droit\nprinter's device of Wynkyn de Worde]", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Anno Domini 1478. Edward IV, year 19. A book added to the Bodleian Library, Oxford.\nIn gratitude, we ought utterly to set before us the manifold gifts of grace with their benefits, which we cannot receive after the son of our bodily life here. Secondly, by reason we owe in the most extreme love and fear to know and take him as our creator and redeemer, and all our wills to be subject to his pleasure. Thirdly, we owe to remember how we may deserve to stand in his grace. Considering what we were, what we are, and what we shall be. And since very prudence admonishes and teaches us how the conclusion of every thing should be most sovereignly taken care of, therefore I advise that this treatise here following, which concerns our four last things, be well understood, read, noted, and often remembered. And if we find any cause for complaint or motion in it, which might cloud or tarnish the clarity of our ghostly understanding, or any other presumptuous sinister or vain concept, yet we take it all ways to the best intent, having no despair in our Lord's mercy, for it is infinite. And truly, no such evil movement comes but from the instigation of our spiritual adversary, whom we must virtuously resist and Catholically remain always on the firmest pillar of our faith. Which is the very assured shield and means of our spiritual health. And to have grace in our necessity, we call upon the Holy Ghost, who enlightens and teaches every soul to keep the ways of salvation, leading to the inheritance of the eternal joy and glory. Amen.\n\nThis present treatise is divided into four principal parts. Of which each part contains three singular parts, as is shown in the following manner. The first principal part is of the bodily death. And to this belong three other singular parts.\nThe first of the three is how remembrance of death causes a man to make and humble himself. folio 2.\nThe second is how remembrance of death makes him despise all vain worldly things. folio 12.\nThe third is how remembrance of death causes a man undisturbed to take upon himself to do penance and to accept it with a glad heart. folio 15.\nThe second principal part is of the last day of Judgment and contains in itself three other singular parts.\nThe first of these three is how accusation will be at the day of Judgment is a thing to be feared. folio 23.\nThe second is how the last day of Judgment is terrible and not without cause. For there must be a due reckoning and accounting of every thing. folio 27.\nThe third is how the terrible abiding of the extreme sentence causes doubts to be had of the Judgment. folio 132. The principal part is of hell or the infernal gehenna, containing in itself three other singular parts.\nThe first of these three is how hell, according to holy scripture, is named in various ways and manysome ways.\nThe second is how they descend into hell are punished with many great and diverse pains (folio 3).\nThe third is how there are many diverse conditions of torments in the pains of hell (folio 13).\nThe fourth principal part is the blissful joys of heaven, and to it belong three other singular parts.\nThe first of these three is how the realm of heaven is loved, praised, and recommended for its beauty, cleanness, and light (folio 20).\nThe second is how the realm of heaven is praised for the manifold goodnesses it possesses (folio 72).\nThe third is how the celestial realm is to be lauded for the perpetual and infinite joy and gladness therein (folio 85).\nExplicit tabula.\nMnemonic: Remember the most delightful and memorable, do not commit ecclesiastical sins in the seventh chapter. Ecclesiasticus says in his seventh chapter, \"Beware in your mind the last things, and you shall never fall into sin.\" Also, Saint Augustine says in his book on the Ten Commandments, \"A man ought rather to have fear and shun the abominations and filth of sin than any other torments of the infernal regions.\" Therefore, the knowledge of these four last things and the frequent remembrance of them are called us from sin and draw us to virtue and conform us to good works. By the help of divine inspiration, I have proposed to rehearse and say a little about these four things. That is what they are, and I will declare something about each of them singularly by the sayings and authorities of saints, and generally by examples and sayings of authorized clerics. It is to be noted that after the saying of sayings, men commonly say, \"There are four last things:\" And it appears clearly by the words of Saint Bernard in a sermon where he says, \"In all your works, have remembrance of your last things, which are four. First, bodily death. Second, the day of judgment. Third, the pains of hell. Fourth, the glory of heaven. O what thing is more horrible than death? What thing is more dreadful and terrible than the day of judgment? What thing is more important to be suffered than the pains of hell, and what is a more joyful bliss than celestial glory? Saint Bernard said in the same sermon, \"These are the four wheels of the chariot, which bring the human soul to the everlasting glory of paradise. These are also three movements that awaken the spirit of man to the end, causing him to despise all worldly things and return to his creator and maker. Lo, it is then both convenient and profitable for them to be kept in remembrance continually.\" And the wise man says in the 28th [part]. Chapter of Ecclesiastes. Keep in mind the last and final thing, and consider them carefully to ensure they are firmly fixed and printed in your memory. Since this process primarily and sovereignly enforces itself, it is fitting and agreeable that this present treatise be entitled and bear the name of the Cordial.\n\nThe first part of the four last things. Of which the remembrance withdraws a man from sin, is present or temporal. And therefore Saint Bernard, in a book called The Mirror of Monks, says, \"The most sovereign philosophy is to think continually of death. He who brings it into his mind in any place whatever shall never sin.\" Saint Augustine says in his book of Exhortations: There is nothing that calls a man from sin like often Remembrance of death. It is that which causes a man to be humble and do penance.\n\nHow Remembrance of death makes a man humble and meek.\nI say that recording the Rememberance of death makes a man meek and humble himself. And therefore says St. Augustine in the book that he made of our Lord. A man knowing himself to be mortal shall put from him all manner of pride. In truth, all other things, good as bad, are uncertain. But of death only we may be well assured. And how is the hour thereof to us hidden and uncertain? Yet always it is approaching and will surely come without long tarrying. And to this purpose says Ecclesiastes in his 14th chapter. Be well in remembrance that death shall not tarry. It is also written in Tobit that death hastens and that there may be no fleeing from it and that one should make himself humble. When he certainly knows that he must return and become earthbound. Now truly there shall be no exception of persons. But all shall pass that way, as it is written in the second book of Kings. We read also that this word (Mors) in Latin may well be so called. For it is a bitter morsel to all men insofar as no creature may escape it. And therefore it is said in the book of the lamentations of the world. Death cuts down and destroys all things created and made in flesh. She both brings down the high and low, for she has dominion over worldly living things. She reigns imperially over nobles and fears no living creature, for her power is coming over princes and dukes. She takes both the young and the old. And when she strikes, she has mercy on no creature. All things created in flesh perish under her hand, and there is none so strong that it does not bend them down without resistance. And there is no thing bearing life that she does not destroy and waste without any excuse. And neither takes alliance nor friendship. What else shall I say? Certainly death spares no one. Neither the poor nor the rich can escape from her grasp. I now understand that death is the end of all worldly living things. And therefore it is written in Ecclesiastes the Poet: \"Death takes away and annihilates all quick things. It is not said that the wise Cathon and the good Socrates are dead. This gives an example that there is neither science nor doctrine that can preserve one from the destructive dart of death. It is written in Ecclesiastes in the second chapter: 'The wise man dies as the fool.' It is written in Isaiah in the thirty-third chapter: 'We are now become the learned men. Where are the preachers of the word of God?'\" Where are they who used to teach the children? These questions imply that they no longer live and have conformed to the common course of this world. Now, since I have only named the two specified before, I ask you: Where is Hector of Troy? Where is Julius Caesar become? Where is Alexander the Great? Where is Judas Maccabeus? Where is the mighty Sampson? Where is Crassus the rich? Where is the fair Absalom? Where is Galen the physician and Auctus his companion? Where is the wise Solomon? Where is Aristotle the philosopher? And where is Virgil the skilled poet? Are not all these dead and departed in a very short time? Yes, certainly, there is not one left among them alive. All their joys were in vain and have failed, and their days have been consumed and passed. According to the Psalter, a man spends his days representing a shadow, and once he is complete and robust in all his members, the next day he is sick and lies in the earth. As Cato says, our life is given to us to be full of doubt and fragility. This is also clear from a philosopher named Secundus, whom Queen Adriane questioned about the nature and state of man, who answered as follows: Man is subject to death, passing through life like a traveler, resembling a piece of snow. Also like a brittle reed and a new apple, the fragility and shortness of human life is evident. And not only the life of the poor, but also the life of all human creatures, whether they are ever so rich or powerful, is subject to death. And although death is cruel and perverse, it keeps an equal law in taking, sparing neither kings and princes nor the poor. Job in the twenty-first chapter of his book of Job says, \"Though his pride reaches the sky, yet his head will touch the clouds. And those who have seen him will ask, 'Where is he now?' Nothing of him will be found, no trace of him, like a fleeting dream in the night.\" Baruch in his third chapter demands, \"Where now are the princes of the people, those who desired dominion over the beasts? They took oaths and made alliances with hounds and hawks of the air. They amassed great treasures of gold and silver, where men give their allegiance and trust. Certainly their time is limited, and they have descended into hell, and now others are exalted and live in their places.\" And therefore say Prosper in his sentence: Where are you orators not surmountable? Where are they that have conveniently disposed their shining palfreys in their stables? Where are the captains of men-at-arms? And where are the lords and tyrants? Are they not all consumed and brought to powder, as will be ours? Is not the effect of life altered into worms? Behold and look into their graves, whether you can know which is the lord, which is the servant, which was the poor, which was the rich. Discover if you can by knowledge the prisoner from the king, the strong from the weak, the fair from the foul. Chrysostom says: What has prevented those who have lived in luxury and in the voluptuousness of this present life until their last days? \"Aske you now and hold in their sepulchres, and see if thou canst spy any sign of pride, if thou canst have any knowledge of their riches or of their lechery. Ask where is their rich array and their strange disguised garments with their voluptuous and their nice looks. And where are also now their great companies and great number of servants, that follow them. Where are now their laughings, their playings, and their outrageous gladnesses out of measure? Behold diligently first the end of one thing and then of another and draw near their sepulchres. Thou shalt find nothing there but only ashes, and the remainder stinking and full of worms. Remember thyself what is the end of all mortal men, be it so that they have passed the course of their lives in delightful pleasures.\" Or else in labor or in continuance of their flesh, yet all must die (Saint Bernarde) says in his meditations. Tell me now where are the American people of this world that were among us. In truth, there is nothing left of them but ashes and worms. Think then and remember often times what they were and what they have been before. Indeed they were men like you, they have eaten and drunk, laughed and made great cheer in their times. And after, in a moment, they descended into hell. And their flesh was delivered for worms' meat, and their souls given into hell. There to be tormented by fire unto that the body shall come and join again thereunto. And to be plunged together in the brimstone or painful Gehenna, sempiternal, with them that have been their fellows in doing sins and committing vices without repentance, penance, and satisfaction. O what has it profited their vain glory, their short joy and the pleasure of this world, the voluptuousness of the flesh, the discpleasable riches, the great number of their servants, the unhappy copulations, where are their plays and dispersions, where is their boasting and their worldly pride? The more they had their delight and rejoiced in it here, the more shall be their pain and sorrow there. And so after a great voluptuous pleasure they shall have a miserable and a perpetual painful sorrow. And their being shall turn them to ruin and hard torments. Lo, all that is coming to them may happen to you. Thou art but a man, and (homo de humo) That is to say, a man made of earth, the wretchedness of this present life to return and lead you from the right way. And the mean time you pass your days in making good cheer, you are descending to hell being alive. And then each of you may say the anguishes of sorrowful death have enervated me. And I have found myself in the peril of hell. These are the miserable ones, and suddenly they descend into hell. Oh, how greatly is he defrauded and beguiled. Oh, how foolishly is he mocked, that for the fleeting beauty of this world shall descend down into hell and lose thee the eternal glory. Truly, the rich man who by sin has deserved the pains of hell, had been better to have lived virtuously in great need and poverty all his life, than to have great habitation of riches and at last, for his sinful life, to be damned. Alas, what profit is it then, the great treasures and heaps of gold and silver, when sinners shall be sent into the low, burning trenches of hell, there to be punished and tormented everlastingly without respite. My right dear brother and friend, what say you of the rich and mighty people of this world? Do they not die as well as others? In good faith, me seems they are no more privileged for, as it is written in the book of wisdom, the seven. Chapter / The beginning of this life is one and common to all, and seemingly so is the issue. Job says in his 23rd chapter. This man dies strong, lusty, and rich; his bowels are full of greece, and his bones full of merriness. And this other dies lean and feeble, full of sorrow and without any riches; yet they shall both sleep in the dust, and worms shall eat them. Behold how the rich and proud men of this world have their death common and equal with the poor people. And therefore it is written in Ecclesiastes in the 9th chapter, \"The life of all the proud and mighty man is righteous brief.\" For this day this man is a king, and tomorrow he is dead. Of such a king is read in the 2nd chapter of the 1st book of Maccabees how his glory is a foul doughball and as vile as a worm; he is today honored, and tomorrow there is nothing to be found of him. We have an example according to one of the highest and most excellent princes of this world. That is to say, Alexander the great king of Macedonia, who subdued the universal world in such a manner that he was deemed to be the only lord of the earth. It is recorded that this Alexander the Great, the king of Greece, obtained many victories in many foreign lands. In his going through various regions, he subdued all the world to his jurisdiction. And in another place, he is spoken of as king of kings, and that all realms were subject to him. Whereby the voices of his renown and fortune made a whole empire, that is to say, a hollow empire of the whole world. For it was once all bound and subject to him without disobedience. And so he was the greatest of all the large world. But what followed this, after he had triumphantly obtained the only empire of the universal world, was not the stability of his reign. The perpetuity of his might, the health of his body, and the long endurance of his natural life were not it. Certainly not. But he was subdued by the same thing that is common to all - that is, death. The which is the last recourse after all fortunes and destinations. Then might Alexander well say at the hour of his death, as Job did in the sixteenth chapter of his book: \"I was once rich and mighty, and suddenly am brought down; for I obtained only my empire. But only for the space of twelve years. And therefore it is written of him in another place, that he ruled and was obeyed for twelve years. And after that he was subject to death; of whom the renown yet lives and cannot die. Seemingly complaining of death himself, he might say as is written in (Job) the nineteenth chapter: \"My glory has destroyed me, and has taken away the crown from my head. It has also utterly destroyed me. Wherethrough I am lost. Lo, how it appears manifestly here. Death is the end of all men.\" And yet although Julius Caesar had the entire world under his empire, his glory failed him, and it seemed only a tomb eight feet long remained for him. It appears that the most magnificent royal power, all prosperous things, and the order of days pass briefly from man without delay when the hour of death comes. Therefore, another poet says, if you are wise, your wisdom departs with your death; if you are bound in riches, it leaves you at your death; if you are prudent, your prudence ends with your death; if you are honest, it is taken from you by death; if you are strong, your might fails by death. Certainly then I now know that the years that pass take away all things from us. Therefore, if you are rich, strong, or fair, what value is it? If you are a bishop, a priory, an abbot, a great and mighty lord, a king, or a pope, what value is it? All passes quickly without long delay. And here remains only the merits/whereof you good men shall cause us to be glorified. And therefore said Isidore in one place. My dear brothers, we ought to consider how brief and short is the worldly happiness, how little is the glory of this world, and how frail and fleeting is the temporal might thereof. And therefore every man may say, where are the kings? where are the prices? where are the emperors? where are the rich and mighty men of this world? They are all past, like a shadow and vanished like a dream of the night. For though one might seek them, they will not be found here. What more shall I say? The kings are passed, and the prices are dead, yet there are many who believe they will live long and never die. But always to rest in this present life. Certainly they are fools. For it shall not be so. But they shall die as other prices and men have done. For as Seneca says in his epistles to Lucilius, \"The issue of this present life is death.\" It is written by a poet named Iota. The death undoes all living things, and every life ends by it. Certainly, the worldly death concludes all the vain pleasures of men. For if you preach the faith of Abraham, the pity of Joseph, the charity of Moses, the strength of Samson, the sweetness of David, the miracles of Elijah, the riches and prudence of King Solomon, and the beauty of Absalom, and we continually occupy ourselves with declaring their ends, the histories would show that there is but one conclusion. That is to say, death. It appears manifestly from what has been said before that high lineage, conditions, wit, riches, nor worship can keep a man, but that he must stumble and fall and return to ashes. For all things that are engendered run always towards their common mother. That is to say, the earth. For all that has been and passed before may be compared to a running river. I feel it within myself, wretched one that I am, brought almost to nothing and have not known it. For my days are past from me little, and little as a shadow. And I am dried out as the withered herb. Certainly we are nothing but powder. Human days are like the flowers in the meadow. And we ourselves may be likened to the head. Now consider this, for man endures but a short time and is like the flower that grows in the meadow. It is written in Isaiah, the forty-first chapter: \"All human flesh is grass, and its glory like the flower of the field. Verily, all people are grass, and all grass withers and fades away, but the word of the Lord endures forever.\" Therefore, let a man not set himself in pomp and pride, being like the withered herb of the field. It is written by Innocent in the book of our miserable conditions: \"Human flesh is the vessel of filth, and a vessel of tears, a dry thought, a stinking sack.\" The life of the flesh is labor. The conception of the flesh is but filth. Its end is rottenness. And its birth is but vile. It was first a seed. That is, the seed of man. And now it is a stinking sack. And after finally, it shall be worms' meat in the earth. Now wherefore should a man then be proud? St. Bernard says in his book of Meditations why should a man grow proud since the conception of man is in sin? And of all the birth in pain, the life in labor, and necessarily all must die. And after death turn to worms and after worms to filth and stench. Lo, thus finally every man is clearly converted and torn out of all humanity. Consider the beginning of your life, the middle, and also the last end. And you shall find therein a right great occasion and cause to make and humble yourself. Now what says it, what do you think it, what reckoning make you of yourself? Art thou not worth but powder of the earth? It is written in the twelfth. Chapter III of Ecclesiastes advises that power returns to the earth, coming from that which is rotten and filled with worms. Therefore it is written. Job speaks in Chapter XVII, saying, \"I have said to rottenness, you are my father and my mother; and to the worms, you are my brothers and my sisters.\" It is recorded in Ecclesiasticus in Chapter XV that every man is earth and ashes, and from this they have taken their being. It was also said to a man, \"You are but powder, and to powder you shall return. And as Alain de Lille warns and advises, when you shall lie in the cold earth, you shall turn to powder and worms shall be your food. From then on, no creature will be willing to look upon you. For your flesh will be more rank in stench than the flesh of a rotten hound. To this end, the holy man Saint Bernard says, \"What is more vile and slimy than the care of man\" And what is a more odious thing to behold than a dead man? The more delightful he has been in life, to the contrary, his look shall be horrible after his death. What will it profit us riches, delicacies, and worldly worship? Riches do not defend us from death. Nor delicacies from worms. Nor worship from foul stenches. O mighty God eternal, in how miserable chance is man included. Certainly my right dear friend, if you think diligently of the things afore said, you should thereby find a great occasion to make and humble yourself. For the remembrance of death causes humility in man. It appears well by the third book of Kings in the twenty-first chapter of King Ahab, who, when he heard from Elijah the man's admonition of death and that it approached him, he humbled himself in such a way that our Lord said to the aforementioned Elijah, \"Have you seen how Ahab humbled himself before me?\" It is said that when men created a pope, a piece of flax was brought before him with fire, saying the following words. Thus passes the vain glory of this world. Like to say. For the fire burns the flax lightly and converts it into ashes. Isidore reports that anciently it was customary at the coronation of the Emperor of Constantinople. A mason should come before him and show him three or four kinds of marble stones, saying that he should choose which one he would have his tomb made from. It is read that Saint John, the archbishop of Alexandria, had commanded the making of his tomb at one time and would in no way allow it to be completed fully. And ordered that in great and solemn festivals, when he was in his highest honor, one should come to him and say that your tomb is not fully accomplished or performed. Give commands that it be finished. For you do not know how you shall die, nor when they will come, which is to understand the devil. That compels him to destroy souls continually. And why did the Pope, the emperor, and the patriarch perform such things, who were the most excellent in estate of all the world, but only to confess and acknowledge to themselves that they were mortal, and that they ought not to enhance themselves in pride nor fortify themselves in hope of long life? By which they should have more power in this vain worldly glory, but that they might have before them the Reminder of death to make them more humble in all their works. And therefore the prophet says, \"Let us all acknowledge that men are made of earth.\" And therefore they must necessarily die. It is also written in Ecclesiastes in the forty-first chapter: \"All things that come from the earth shall be converted again to the earth, from which man has come, as is well known. Therefore says Jeremiah the prophet in the twenty-second chapter, Ezekiel: 'Hear my words, O earth. I called man the earth three times: first, because he is of the earth; secondly, because his conversation is in the earth; and thirdly, because he returns to the earth. He is earth in his creation, in his conversation, and in his death. He is earth by his nature in his life. And in his sepulture he has enriched the earth. He has loved the earth, he has desired and craved the earth. The body of man is taken and returned to the earth. Yet he forgets the celestial things and pleases for the terrestrial. And he fights for the earth. He goes, he comes, and turns about the earth to have the earth.\" And often in anguish/pain/labor, here and there. And all for the earth, and never sing till he himself, who has come from the earth, is returned again to his first mother. That is to say, the earth. It may be said, as it is written in the third book of the Livings in the second chapter: \"How I depart and pass the common way of the universals earth. And because we are bound with the slime of the earth, the dust of the earth, and are a very vile thing, why then should we be proud of ourselves, knowing we come from the earth, living in the earth, and consuming in the earth, and finally shall return to the earth, as every day evidently appears to all people.\n\n[How Remembrance of death makes a man despise all earthly things.]\n\nRemembrance of death causes a man to dislike all earthly things and to regard them as nothing. Therefore Saint Jerome says in the prologue of the Bible: That easily he dispises all bad thing, which always reminds him how he must die. The concupiscence of eyes is dispised when one remembers that his body shall shortly part and leave all earthly things. The concupiscence of the flesh is dispised when one remembers that his body shall become worms' meat. In a moment, the pomp and pride of this life are set at naught when a man contemplates in his heart how he that would be above all others shall be hastily cast into earth under the feet of others. For this cause says St. Jerome in a psalm that he sent to Libya: Remember the well of your death and thou shalt not sin. He that always delights in remembrance, disposing himself to all good things that are to come, considers how death was nigh unto him and lightly dispises all worldly things. It is also written in Genesis in the fifth and twentieth chapter. Behold I, and what shall profit me all these things that I am born into? Isidore also lamenting himself of the shortness of this present life, which is so soon passed, and that all that men seem to have in possession here shall be suddenly left by death, exhorting every man to despise such things. Saying if thou wilt be at peace and rest, desire nothing of this world, and so thou shalt be quiet in thy heart, if thou put from thee all the desires and curious busynesses of this present life. Set apart all things that may disturb and let thy good purpose be. Be thou dead to the world, and the world to thee, and as though thou were dead, behold the vain glory of this world. And as a man displeased and departing from the voluptuousness of this world, and as a man finished, have this world in no cheer, and as a man passed out of this world, purge thyself of all manner of filths. And while you are alive, disparage all that you cannot have when you are dead. Seneca says that there is nothing that can profit you as much in that temperance and disparaging of all worldly things as the frequent thought of the short duration and uncertainty of this present life. My right dear friend, remember often in your heart how you must die. It is read in a book made of the gift of dirt. How long a go I to argue about my things for my remedy? Certainly, at the day of death appears the vanity of vanities, and how all things shall be then vain and nothing. For this cause it is written in Ecclesiastes in the third chapter. All things here are resting under vanity, and truly it is all things of this world, and every one of them is vain. For our life, and every worldly creature, is but vanity. And therefore says the Prophet, that universally every living man is vanity. Thou thinkest to live long and possess thy temporal goods for many years, my right dear friend. It shall be otherwise, for man is made similar to vanity and his days pass as a shadow. Behold now and see how thy days shall be but short, and then another shall come and take thy possessions. To this purpose Cathon Promyttes never to thyself that thou shalt have long life. For in whatever place soever thou enter, death follows always the shadow of thy body. Therefore, if thou look up on the words that are said and also consider diligently in thy heart what shall be shown hereafter, thou shouldst rather say these words than otherwise. I go now to my death and trust to live after by a long space. Perhaps this is the last day of my life. The holy and blessed man Saint Luke says in his twelfth chapter. O thou foul one, this night thy soul shall be asked of thee, and be certain that the disposition of thy tabernacles is but light. As it is written in the second epistle of St. Peter in the first chapter, think then that thou art dead, when thou knowest necessarily that after a number of years thou art certain to die. Therefore, dispraise all transitory things that must be hastily left. As the poet tells you, in the second chapter:\n\nI have greatly exalted my works. I have built myself fair houses. I have planted vines. I have made gardens, in which I have grafted all manner of trees. I have also cast pools and ponds, and have set trees in the forest. I have had servants and chamberlains, and great company in my household more than ever had any before me in Jerusalem. I have had great flocks of sheep and herds of beasts. I have assembled for myself gold and silver. And gathered the treasure of kings and the provinces, my neighbors. I have also heard before me singers, both men and women, and many delightful children's entertainments. I have done so much that I have surpassed in riches all who have been before me in Jerusalem. Wisdom has always followed me, and it has been present in all that my eyes have desired. I have not denied them, but they have used all voluptuousness, and they have had no delight but in such things that I had ordained them, and when I turned and considered all these things and the works that my hands had wrought, and looked upon the labor that I had many times, I sweetly rejoiced. And all for nothing. I perceived then and knew well that all my works were but vanity and affection of the spirit. And it is true that all these things pass here like a shadow. Therefore says John de Garlandia: That all thing of this world is transient and uncertain. \"It is what will be. It endures in the moment of an hour. What profits a man to have been, to be now, or to be hereafter? These are three things that blow without flourishing. For all things that were or will be have a fleeting appearance. The world passes and so does its desire. Therefore, a wise man should take thought to acquire treasure that is soon lost. Saint Bernarde says in his book of meditations: Why does any man hoard treasure here, since both it is assembled and he who gathers it passes away and is lost together? O man, what purpose does it serve you in this world, when the fruit is but ruinous and the end is death? My dear and good friend, now I wish that you would understand these things well and surely arrange for your last things.\" Peter of Blois says in a letter.\" That the deceivable vain glory of this world beguiles all who love it. For all that it promises in time to come or presents in time present fails and comes to nothing, as water cast upon the earth. Behold then how frail, how deceivable, and how vain is the world and the joy thereof, which we desire so much. O ye fool, wherefore dost thou not despise lightly thou?\n\nHow Remembrance of Death makes a man to take upon him penance.\nFollowing thereafter, let us inquire diligently. How does the remembrance of Death cause a man to do penance and gladly to accept it? This appears clearly by Jonas the prophet in the second night, to confess me to thee. Alas, if I have beguiled my neighbor. Alas, if I have always spoken truth. The axe is ready set at the root. Therefore, every man then, do penance, and deserve the fruit of grace. For here comes the Lord to ask the fruit of our life. For this reason Job, considering the shortness of this present life, would rather have repentance now than later, when no fruit would grow. Job said this in his tenth chapter. My short days will not quickly finish; yes, truly. The life present is very short. Alas, then, let me a little while longer lament and bewail my sorrow before my departing into the tenebrous darkness of death without returning. It is also said in Job the fourteenth chapter that man's days are short. It is written in the first epistle to the Corinthians in the evil sixth chapter, the time is short. It is better then to endure a little suffering in the mouth than to suffer pain eternally in the whole body of man. Saint Augustine says it is better to bear a little bitterness in the mouth than to suffer pain eternally. He says in a sermon that the life of every man from his youth to his age is short, though Adam lived yet. What would it profit him to have lived so long? Sincerely, little or nothing. But he might say, \"The time of my life is past.\" A wise man also says, what profit is it to a man to live seventy years at his death, when at his death he shall think all his life is past as wind. Saint Augustine says on the Psalter, \"If thou hadst lived from the time Adam was driven out of terrestrial paradise until now, and that thou shouldest die this day, thou wouldst think thy life not long, which so soon would pass.\" No matter how long a man's life may be, take that it may be lengthened as much more to cause many years, yet it shall fail and vanish, as the shining of the morning sun. Saint Augustine also says in a homily, \"We are more fragile and brittle than if we were made of glass.\" For all things, glass may be brittle, yet if it is well kept, it may endure for a long time. But a man's life, no matter how carefully kept, cannot last long. Therefore, it is written in the ninth chapter to the Hebrews: It is established and ordained that every creature must die. Seneca says in his book of remedies against fortune that our life is but a pilgrimage, and when one has walked long, he must finally return. The necessity of death and the shortness of man's life were well considered by the pagan Xerxes. Of whom Jeremiah wrote in a letter to Elijah, saying that this powerful king Xerxes, who subdued the mountains and governed the seas, being one in a high place, looked upon the infinite multitude of his host and tenderly wept, because he knew that none of those whom he beheld would live over a hundred years. It is a necessary thing in the world that man's life not be long-lasting. And as Balaam says, \"It is likened to a tree having but two leaves.\" The text speaks of worms constantly gnawing at the root of the tree of life, as represented by the day and night. St. Augustine, in the third chapter of his work \"On the Meaning of the Psalms,\" addressing the question \"What is our life?\" (Quid est vita nostra &c), describes this life as uncertain, blind, and needy. Humors make it endure, sorrows weaken it, heat dries it, eyes make it seek, food makes it swell, fasting makes it thin, pleasures make it err, waylaying destroys it, and busyness confines it, such that when the pleasures are past, all seems as if they had never been. It is also written in the second chapter of the Book of Wisdom that our life's days are short and filled with pain, and we do not know whence we came or whither we are going. After our days pass, it is as if we had never existed. The same is recorded in the same chapter of the Book of Wisdom. That our life passes like the trace of a cloud and shall fail as the little cloud broken by the mighty sun beams. It is written in Job the seventh chapter. Behold how my days have all passed by, and I shall go forth in the path and shall never return. Also, the same Job says in the ninth chapter: My days are passed more lightly than a currier or a messenger. They have gone lightly away as ships that are charged with apples. Or as an egg does flee for its food. Job also says: My days are passed more lightly than cloth is cut from the loom and they are all wasted without any hope of recovery. O Lord God, remember; is my life enough but wind, and shall not my eyes return again to see thy good things to come? To the purpose speaks Peter de Blois in his book called Aurora. My life shall be sooner out of this world than a web of cloth cut from the loom. Remember you then how your life may be resembled to the wind. Look now, my right dear friend, how short, how little, how changeable is this our life present, for as it is said in Ecclesiastes in the eighteenth chapter: It is great age for a man to be 70 years old, but by the succession of time it is greatly diminished. It is written in the Psalter. The days of our years are seventy, and if we reach fourscore years, the superplus is not a thing but labor and sorrow. But what is it of 60 years, or yet of eighty? Certainly, no regard toward eternity. It ought rather to be named a moment, a space of time. For to our Lord, a thousand years is but as yesterday. Which lightly is past. Indeed, this life in short and transitory, painful and wretched, it is not only to be thought of nor endured for its shortness. But much more for its uncertainty, which is doubtful and full of casual peril, and we are not sure of it day nor hour. And when it shows us safety and peace, suddenly comes death, and with its appearance, the false thief Satan speaks to us, a poet. Who is he, knowing himself to live many years, since we do not know whether we shall die tomorrow or sooner. It is written in Isaiah, the thirty-eighth chapter, saying, \"Dispose your house, for you shall die soon and not live long.\" Isaiah also says in the same chapter, \"My life is from me as a piece of cloth from the loom.\" And when I first began life, then death began to approach me. For this reason it is said in the book of Wisdom in the fifth chapter, \"We are soon born and soon depart from being.\" Seneca says in his letters, \"We die a little each day. And every day is taken away from us part of our life.\" Than such is our life else but a passage or a racing toward death, and therefore it is not unreasonable that it be likened to an orchard, which goes always from degree to degree continually moving till it comes to a certain point, and then it strikes suddenly upon the bell, which constrains the sowne. That is to say, The hour of our death which our Lord has prefixed, and no man may pass it, and then our life falls and fails without remedy. Awake then and attend wisely to the end of thy life, For thine orchard has but few degrees to run, and every hour she overpasses many. And when it comes to the last, thou shalt stumble suddenly into the cavern or cause of death. Now hearken what a Poet says. The present life is short and fleeting, flying away like a shadow, and departs and falls suddenly when one thinks it is most permanent and enduring. And in the midst of our lives, we are often at death's door. Therefore, in Ecclesiastes in the ninth chapter, it is written that man knows not his end, but as a fish taken in a net or birds taken in a snare. It seems that we are taken at inconvenient times; thus comes our end, and death is the last thing to all things bringing life. It is written in a book of the life and deeds of great Alexander. O how happy would a man be if he always had in remembrance the eternal joys, and feared death, which is ordained for the nobles as well as for the poor people who come to the great peril and danger of the soul when it is unpurified. Look here then, my right dear friend, you see well that the life of man is but a thing enclosed. Our flesh is but ashes. And such as was the beginning, such shall be the end, says Bernarde. When I remember that I am but ashes, and that my end approaches, fear is without end, and I grow cold as ashes. And therefore, as Saint Gregory says, a man does well to consider his good works if he always thinks of his last end. We should fear that every day could be our last. And always keep in mind that necessarily we must die, who may have then a bold courage, considering the shortness, the great uncertainty of our life, the approaching of our death which is coming, who is he also that calls these things to mind and ponders them well in his heart, and so subdues the devil, the flesh, and the world, and repents himself in this short space. To say you truth there be none who delay and are negligent but only those who are blinded in malice and lack of grace. O how great a pain shall ensue from negligence. The Apostle says to the Hebrews in the second-chapter, \"How shall we escape that discord so great a health?\" As to say we might have heaven if we would. And Saint Jerome says, \"My right dear brothers and friends. If we are negligent in the little space of time that we have now, we shall have no manner of excuse for remedy of our sins. Therefore despise not the shortness of this time. But do penance while you have space here. For after it will be too late & without fruit. And it is better to do penance here than infinitely and in the world without end to repent it. Now hasten therefore and tarry not. Lest that you finally be shut out with the fine fatuas and fond virgins. Saint Matthew says in his XXV.\" Chapter L: Here is the spouse come, and those who were ready entered with him to the wedding at Saint Gregory's. The palaces of the heart might well savor how wonderful was that word. Here is the spouse who has come. How sweet was that word to them. And how bitter was the other word. The gates are shut and closed. My dear friend, if you truly tasted and understood all these things and beheld them in your heart, certainly you would run with all diligence to do penance. And you would not lose such acceptable times and days of your health for any voluptuous players or other idleness. It is written in the Apocalypse in the second chapter: Remember the time from when you are fallen or departed, and do penance. It is read how in days past it happened in the Abbey of Clervaux that a holy man, while he was in prayer there, heard a voice making a pitiful lamentation. And as he asked who it was, a soul answered, \"I am the soul of a damned man, complaining my unhappy cause of condemnation. He demanded of him his pain. The soul replied, \"Of all things, the loss of time causes most pain to a damned soul. God had ordained man, by His grace, that he might have done penance in a little time and be delivered from the everlasting pains of the gehenna of hell. Hugo of St. Dionysius said, \"The lack of the sight of our Lord and the fleeting nature of all the graces we might have had should surpass and be more grievous to us than all the infernal torments. Let us do good works while we have time, lest we say in repentance, 'Harvest is past. Summer is finished, & we are not saved.' Therefore, my friends, I humbly request and pray that you will amend yourselves in short time and make yourselves ready in this.\" A hour hastens any man for its reward, and the rewarder shall come to yield every man according to his works. It may appear by these examples how the remembrance of death should induce a man to do penance. It is told of a felonous and cruel knight who would never accept nor do any penance enjoined upon him by Pope Alexander. And at last, the pope gave him his ring, commanding him to wear it on his finger as a sign of penance. Whenever he beheld it, he was to think on his death. And when he had borne it a while with the remembrance, he came again to the pope, saying he was ready to shrive him and fulfill every other manner of penance that he would impose. It is told of another sinner who in like manner would do no penance, and at last his confessor commanded him to command his servant to present him every day at his table with the first mass, a staff with the rim scorched, saying, \"Remember death.\" Remember that necessarily you must die, not knowing where, when, in what manner, or how. And this was continued for a long time because of that Rememberance, which turned him to grief and trouble. Then he called again for his confessor, saying he was ready to do and obey any penance that he would ordain. For his heart was marvelously brought into great trouble by the fear of death, which he was experiencing. From the things recounted earlier, it clearly appears that Rememberance of death causes a man to humble himself, to despise all worldly things, and to acceptably take upon himself to do penance and consequently to eschew sins. Therefore, my right dear brothers and friends, remember often that you shall die. And you here in your minds the death, you shall well come by that Rememberance to the most happy resort of life. That is to say, the heritage of our Lord Jesus Christ. And thus ends the first part of this treatise, divided into four. The second part of the four last things which frequent remembrance calls us back from sin is the last and final day of judgment, from which the remembrance draws us not only from deadly sins but also from venial ones. It is read in Vitis Patrum that an ancient man seeing a young man laugh carelessly should give account of all our life before heaven and earth. Why do you laugh so recklessly? As if someone were to say, if you knew how strict an accounting will be made at the day of judgment for all sins, great and small, you would not laugh but rather weep and lament. Now is the time to weep and put away sins. And those who weep for their sins now will laugh later. Saint Gregory says in his Homily that the joy of this present time ought to be but such.  as therby the bytternesse of the day of Iugemente be not put out of Remembraunce. Therfore it is wryten in Ecclesiastes the .xxxviii. chapitre. Here my Iuge\u00a6ment in Remembrau\u0304ce. And also our lord by his {pro}phete in ye psalter seyth when I shall see or take the tyme. I wyll deme & do Iustyce to euery one. & Iohell sayth in his last chapitre. Alle men aryse & come togydres in to the vale of Iosephat. For there I shall sytte & Iuge all maner of peple abou\u00a6te me. Iheremyas in his seconde chapitre sayth yt our Lorde sayth. I shall amownte with you in Iugement. Of this Iuge\u00a6ment is wryten in Ozee the fourthe chapitre. Ye childern of Israhell / here ye the worde of our lord of the fynall Iugemen\u2223te that perteyneth to ou\u2223re Lorde vpon thenhaby\u00a6tantes of ye erth. Sothely this Iugement is gretely\nto be doubted. Therfore sayth the prophete. I dred for thy Iugementes. It is wryten in the book of Sapyence in the .v. cha\u00a6pytre They that see the great Judge shall be horribly troubled, playing and waiting in fear for the dread of their souls. In this day, all people will be troubled, and those that dwell in the uttermost party of the world shall fear those tokens and signs. They shall doubt them, and not without cause. For they shall be marvelously horrible. Saint Luke says in his twenty-first chapter that when the Son of Man will show himself, the signs will appear in the sun, in the moon, and in the stars, and in the world there will be a great falling for the dread and fear that they shall have then. O wretched man, remember the terrible coming of this Judge, who is both God and man, whom the Father has given a burning fire. And a strong tempest. I say, there will be a fire going before him. Which shall flame around his enemies. It is written to the Hebrews in the tenth chapter. Right terrible is the coming of this Judgment. And the fear thereof, which shall destroy its adversaries. Malachy says in his third chapter, \"See here the day it shall come, flaming like a furnace. And then it shall burn all proud men, and those who have committed felony.\" It is read in Isaiah in the forty-sixth chapter, \"Here is our Lord, who shall come and judge by fire. And Joel in his second chapter says, 'He shall have a fire before his face devouring, and behind him a burning flame.' For this reason Malachy says in his third chapter, 'Who then will see our Lord?' For he shall be like a flaming fire, set to cleanse and purge silver. Who is he then of a devout heart who will not fear with all his heart this Judge and his coming?\" And therefore says Saint Gregory about Ezekiel: Who has the courage, but he who will fear and dread the presence of the eternal Judge, when all thyges (things) shall come before the sight of every man, and all the things done before by delight shall be called to remembrance with right great dread. This is truly written in the Proverbs in the thirty-eighth chapter. The wicked do not think of the Judgment, but they who desire and dread God have all good things in their hearts. Saint Bernard says in a prose: I truly dread the face of the Judge who shall come to whom nothing can be hidden, and who shall nothing rest unpunished. And who among us will not dread when that Judge comes, who shall have fire burning before him for the destruction of all sinners. Certainly, this last Judgment ought to be greatly dreaded for three reasons. The first, the accusations shall be in many ways. Which all sinners ought greatly to lament. The second is the right strait sentence upon our governance that singularly shall be made to every thing. The third is the horrible fearful abyss of the Judgment, which then by the Just Judge shall be terribly given. These things all sinners ought timely dread, which by consequence the Rememberance thereof should withdraw man from doing sin.\n\nHere ends the prologue of the second part.\n\nHow the Accusation that shall be at the day of doom is to be dreaded.\n\nThe first thing then, whereby the final Judgment ought especially to be dreaded, is the many and diverse accusations which shall be there against all sinners. It is to be known that we find in holy scriptures seven things that accuse sinners at the great day of Judgment. The first is our own conscience, which shall argue against the sinner not secretly but manifestly then before all. It is written in Daniel in the seventh chapter. Thy judgment is set, and thy books are open. That is to say, the consciousnesses contained in those books are about the sciences of life or death, glory and confusion, salvation perpetual or damning eternal. It is also read in the 20th chapter of the Apocalypses that the dead will be judged according to what is written in their own books. That is, in their consciousnesses. Therefore, it is written in the Epistle to the Romans in the second chapter that their consciousnesses will bear witness for them. For, as the wittiness of the evil conscience is accusation and the pain and torment of sinners, so shall the good conscience be help and salvation for the good creatures. The second thing that will accuse sinners is the demons and evil spirits, who falsely and treacherously procured and stirred men to sin. And of all that the sinner has done, they will accuse him, as one thief accuses another of one felony committed by both. It is written in the Apocalypses in the 12th chapter. chapter. The devil is called the accuser of brethren. And St. Austyn says that they are all before the Judicial seat of Jesus Christ. And there the wicked shall be ready - those who will recite the words of our profession and oppose them to our faces, revealing what we have done and where we have sinned, and what we ought to have done and left undone. Truly, our adversary, that same devil, will then say, \"O righteous and Just Judge. Judge this man for his sins. For he will not be thine by grace. He is thine by nature. He is mine by his misery. He is thine by thy passion. He is mine by persuasions. He has been disobedient to thee. He has been conspiring against me. He has received of me the theft of Immortality, and of thee this black garment that he wore, the one who left thy life and took mine. He has left thy joy and bliss, and taken my sorrow and pain. O thou Righteous and Just Judge.\" I urge you to join me and be condemned with me perpetually. These words the Lord spoke to Saint Augustine. The third thing that condemns sinners shall be angels and the happy good spirits. It is certainly to be believed that he who has given them souls to keep shall require a reason for that keeping. And just as those who never lie nor take upon themselves the sin or fault of others must say, they are not to blame. But the guilt is in us sinners, who would not obey or believe them. Apparently, it does not belong to him if he does not help his patient who disobeys him. And therefore it is written in Jeremiah, the one and fifty chapter, we had Babylon in custody, and yet she is not healed. These are the words of the angels as they will say, we have done all that was necessary to be done to Babylon, to the end that she should be cured and healed. But it is in her default that she is not led. This Babylon is to be likened to a man's soul. The four things that shall accuse sinners are creatures. And if you asked me which creatures they are, I answer: all and every one of them by themselves. For the Creator of all things is offended. All the good creatures shall hate him who has displeased Him. For Job says in his twenty-fifth chapter, \"The heavens will show and lift up the evil works of the sinners, and the earth will testify against them. For our Lord will call upon Him the heavens above, and the earth will not be able to hide His people. Therefore, says St. Gregory, \"If you ask me who will accuse, I say to you: all the world.\" And the creatures shall not only accuse sinners, but also require the Creator of all things to take vengeance on them for their sins. This is written in the Book of Wisdom in the fifth chapter: \"He shall arm all creatures to take vengeance on his enemies. And with Him shall fight all the world against those who have been insensate. That is, against sinners. All creatures seeing Him who is the maker of all things shall chase them to cause torment upon those who have not been just. The fifth thing that shall accuse sinners are miserable persons who have suffered many wrongs. For then they shall accuse those who have done them wrong with pain and torment. At that time shall be verified the word of the prophet who says, 'I have known well that our Lord will give judgment for the poor people who have suffered wrong.'\" And he shall avenge the quarrel of those who are impotent, for he who holds the deep bottoms of the seas and sits above all the Cherubim and Seraphim, and goes above all the winds. He is more terrible to be feared in his counsels and wills than are the sons of men. He shall judge the poor men's cause that have been constant, and shall hold against those who have caused them many anguishes. Then the father of orphans and the judge of widows will avenge all wrongs. The patience of poor people shall not perish. The subjects shall also accuse the felons and negligent prelates and curates. Therefore says Saint Bernard on the Canticles, \"O how cruel our Lord shall be upon the sons of men. Certaintly the wretched sinner shall then say all in vain to the mountains. Fall upon us and cover us.\" They shall come before the tribunal of Jesus Christ, where those who have paid their wages falsely and born false dispenses will hear full grievous accusations. Their sins shall not be defaced or hidden from those who fraudulently have blinded their doctors and confessors. The things that shall accuse sinners will be malice and sin. We read in Jeremiah, the second chapter, Thy malice shall accuse thee, and thy refusing shall blame thee. For the sins shall then be bound to the neck of sinners. Osee in his thirteenth chapter says, the iniquity of Ephraim is bound together, and his sins are not hidden, we read, my iniquities are bound and laid in my neck. And as the stolen good taken on the neck of a thief accuses him, so shall sin then accuse the wretched sinner. It is written also in the Proverbs, the fifth chapter. Iniquities shall take the felons and each of them shall be taken and stretched on the rack with cords of their sins. And the Prophet says, \"The cords of my sins have surrounded me and gone around about me. By these cords I also say that wicked people, by the devil's means, shall be drawn into hell.\" Certainly they fall into their nets and are taken by their baits. We read of an archer who, when he enters a garden, lodges himself there with apples propping himself up on his pricks. And when the gardener comes, he would flee, but he is then so laden that he cannot away, and so he is there taken with all his apples. It seems to fall to the sinner that is laden with sins, and at the great day of judgment he is taken and accused. Therefore says the Psalter, \"Our Lord shall be known in making His judgments and handworks, and the sinner shall be taken.\" Upon the words of Crystom, our own thoughts and especially our works will be before our eyes, and they will accuse us before God. And therefore, says St. Bernarde, our works and we will speak together and say, \"O miserable sinner, thou hast made us, we are thy works, we will not leave thee, but go with thee to thy judgment.\" It is read in Ezekiel the 18th chapter. Likewise, the justice of the righteous man will be upon him. Rightly so, the felony of the felon shall rest upon him. The Psalter says, \"Hear all people here, and retain well in your ears all you who dwell in this world, why should I not be fearful on that evil day? That is to wit, the day of judgment. Which shall not only be evil to me, but it shall be right evil to every sinner. Whereunto he answers himself, saying, \"I shall fear then, for the iniquity of my feet shall surround me.\" The seventh and last thing that will accuse sinners will be the torments and instruments of the passion of Jesus Christ. And also Ihesu Christ himself, according to St. Jerome, says, \"The cross of Ihesu shall fight against them. Ihesu Christ shall show and allege his wounds against them. And the trace of the said wounds shall speak against them. The nails shall complain to them. As St. Augustine says in his treatise on the symbols, our Lord has kept in his body the trace of tokens of his wounds, to the end that at the day of judgment, he will show them to sinners to their reproach. And in vanquishing them, he will say, 'Behold the man whom you have crucified. See God and man in whom you would have no belief. Look upon the wounds that you have made. Know the side that you have wounded and hurt, which has been opened for you. But you have not well entered therein.' Ihesu Christ also then accusing sinners, will say as Naum did in his third chapter, 'I will show your iniquities before your face, and will show to the people your nakedness and to the realms your shame.'\" Oseas in his second chapter says. I shall manifest and prove your folly before the eyes of your lovers. No man can draw it out of my hands. O how desolate and how sorrowful that the miserable sinners shall be on the day of the great Judgment. For, as it is written in the first chapter of the Apocalypse, \"Every eye shall see him, and all the tribes of the earth shall mourn over him.\" Then sinners, seeing all this, will be full of anguish and fear.\n\nHow the last Judgment will be terrible. For then shall be given an accounting of all things.\n\nThe second thing that will cause the extreme and last Judgment to be dreadful / will be the strict Reckoning and accounts of our vile deeds in all things. Saint Luke says in his sixteenth chapter, \"Give an account of your deeds, for after this life you shall no more be able to work.\" My righteous, dear friend. If you should give a reckoning and accounts of a thousand pounds before a temporal lord, you would be well advised and careful to make him a just and due reckoning. Have you then much more thought and be more fearful to yield good reckoning and accounts for all things that you have committed and done, and for your duty left undone, when you shall come before God, his angels, and all his saints. In whose presence it is necessary that you must account. And not only for the great things but also for the small. You unto the least part of them. And as it is written in the third chapter of Isaiah: Our Lord shall come to judge with all his most Ancient people. Zachary in his fourteenth chapter says: Our Lord my God shall come, and his saints with him. That is to say, to the general judgment, which shall be done before all openly and not in hidden places. And therefore it is greatly to be doubted. For it is written in Zephaniah in the third chapter: He shall hold his judgment in the morning by daylight. And he shall not hide himself. There shall then be many diverse reasons to give an accounting of all things. First, for our soul, which has been committed and given to us by God. If a king had delivered his daughter to one of his subjects whom he deeply loved, intending to make her a queen in his realm, and if the said subject had not kept her well, would not the king of heaven inquire about it, and know the cause and why his daughter had been so wicked and neglected? What then would the king in heaven do to him who had taken his daughter to keep? That is to say, the soul, which he loves specifically and intends to enhance to royal dignity in heaven, would not therefore ask for an accounting of this, hardly. It is written in Deuteronomy of the world. Nowadays, the care and charge of the soul is despised and left aside, and the compliance of all their desire is after the will of the flesh. They do not fear to sin nor remember how they shall be rigorously punished. My right dear friend, will you then love things of little value more than those that are more worthy and of higher price? Enhance not your body and never allow the lady to enter your chamber. To this purpose, says Chrysostom. If we despise our soul, we cannot save our body. Truly, the soul is not made for the body, but the body is made for the soul. He who despises the highest and first thing and enhances the second and the lowest injures both the one and the other. But he who keeps them in good order exalts and keeps that which is chief, and despises that which is secondary, for he heals that which is most worthy and first. That is to say, the soul. If you wish to save your soul and give God a good reckoning thereof, Instruct her with science and divine virtues. According to Plato in his book of Timeo, the soul is joined with the body to learn science and virtue. If it comes with unwillingness, it is to be received by its maker, and if not, it is to be sent to hell to remain in torment and pains perpetual. Secondly, we must render reason and reckoning for our body. As Saint Bernard says in his writing, he keeps his castle well who keeps his body. Account will be asked for the keeping of this castle. That is, whether the enemies of the Lord, which are vices and voluptuousness of the flesh, have been received there at any time. And if his friends and servants, which are virtues and good works, have been shamefully cast out, this is a great sign and suspicion of our perception. We shall necessarily render reason and reckoning. Our body is like a mare that the Lord has given us to use for the profit of our soul, of which we shall render an account. As in three things. It is written in Ecclesiastes, the third and thirty-third chapter, that the mete, the rod, and the burden is given to the ass. The bread, the oysopyne, and the work is given to the servant. Certainly our body signifies as well a mare and an ass as a servant, to whom is given the bread for sustenance. The rod of discipline. For our Lord then will ask of this his Mare, his Ass, or his Servant, if we have ministered to him his meat discreetly, not in excess.\n\nFor he who nourishes his servant deliciously shall find him after more fires and proud. It is written in the Proverbs, the ninth and twentieth chapter, and also not to give the body over little of that which is necessary to it. For we may be humbled in our own flesh. Against this Speech Saint Bernard in a Pistle to the Brothers of the Mount of God says: There are many other exercises of the body in which it is necessary to labor, such as waking, fasting, which do not hinder or let spiritual things be. For if they were let go by lack of spirit or sickness of the body, he who should take away from his body the effect of good work would be unfaithful to the true desire of his spirit. He should do penance and be culpable for all these things against God. Yet says Saint Gregory in his Morals in the one and thirty-first chapter: By abstinence, the vices of the flesh should be quenched. Certainly, when we put away our enemy, we give our own flesh pleasure. Our lord will ask us if we have corrected our body with the rod of discipline, in restraining it from rebellion and other vain desires. Bernard of Clairvaux, in the Canticles, says that the discouragement of good works must be chastised and helped by the bite of discipline. He also writes in a letter, \"How well disposition yields discipline to the body's state. The habituation of thoughts abates the head's sleep. It orders the continuance of the countenance. It tempers the tongue. It restrains the throat. It appeases anger. It dresses the going. Our lord will ask us if we have labored our body in virtue and works of penance. Augustine, in his book on the Baptism of Children, states that Adam was driven out of terrestrial paradise because that labor which is contrary to delight should be shown to the tender flesh of children. Therefore, our bodies may be called a laborious best. Our lord has sent us to do and complete the works of penance. Do not hold the body in idleness any more than you know how long it will remain with you. Perform the works of penance. Lest perhaps he asks for it back who has lent it to you. Chrysostom says, \"If you have borrowed an ox or a horse, you will immediately set him to work lest he be asked again tomorrow why you do not similarly with your body. Thus, therefore, discreetly nurse your body, which is lent to you by Jesus Christ, in such a way as your nature can be sustained, and vices overcome and your body corrected by the rod of discipline, so that it may be obedient and resplendent in chastity. Instruct it to good labors, so that idleness may be chased away, and finally that you may render a good and just reckoning of it to our lord at the day of judgment. Thirdly, we must render a reckoning of our next kin. First, the father of the son. As written in the first book of Kings in the second chapter and the third of Hely, who was punished for his children because he knew they committed a sin and did not correct their faults, it is also written in Solomon's ninth and twentieth chapter: \"Learn and teach your son, and a fool will say, 'If you have a son, correct him if he sins. Lest you then be ashamed, and they bring shame on you.' Secondly, the prelate shall give an account of his subject or diocesan. For it is written in Ezekiel the eighth and thirty-first chapter: 'My son, I have set you over men in the house of Israel. When you hear any of my words and speak them to them, if I say to a wicked man, \"You shall surely die,\" and you do not warn him or speak out to dissuade him from his wicked way, to save his life, that wicked man shall die in his iniquity, but his blood I will require at your hand. You will be accountable for his death.'\" Additionally, Ezekiel says in his thirty-third chapter: Behold and see how I am above all other men. And I shall ask my maintenance from their hands. The lords or royal princes shall yield reckoning and accounts of their subjects, as it appears in the Book of Numbers in the 25th chapter, where the worldly princes are commanded to be hanged on the gallows for the sin of their people because the people committed fornication with the daughters of Moab whom they called their sacrifices. Such are the princes and prelates. As it is written in Jeremiah, the fifth and twentieth chapter. Hear ye, O men, and cry aloud; and cast upon you ashes; for your days are fulfilled; so that ye may be slain, and cast into the earth as precious vessels. Behold these prelates of the church, and all princes universally, who are established above all others. Look how they govern by example. How they instruct by words. How they defend the poor people by deed. that Arnold committed to their governance. Certainly the prelates owe it to teach their people and wisely defend them from the assaults of Heretics, worse and more cursed than wolves, and from their cunning, wilier than foxes. And the temporal Princes owe it to judge trespassers and defend their good subjects. And keep wards. orphans, & wretched persons. And not to grind on any body by unrightful exactions or injust causes. They may know what is written in the book of Wisdom, the sixth Chapter. How there shall be a right harsh Judgment to those who are excellent above all others. Certainly mercy shall be granted to the good poor man. but the bad rich man shall suffer great torment. O ye prelates and princes, these words are addressed to you, to learn wisdom and not depart from it. You are to instruct and govern your subjects so well that you may be certain at the last day of the righteous hard judgment, where the greatest and strongest pains will be inflicted upon offenders who have been mightiest here. Fourthly, it is required to render an account of all our wills and works. Anastasius says this on the Symbol: (Quicunque vult salvus esse &c.) At the coming of our Lord Jesus Christ, all mankind shall arise bodily and render an account of their own works. This is written by the Apostle in the second Epistle to the Corinthians, the fifth chapter, where he says, \"It is necessary that we show ourselves openly before the judicial seat of Jesus Christ, to the intent that each may receive good or evil according to their merits and deserts.\" It is written in Ecclesiastes in the last chapter: The Lord will bring back all things that are done, not only the great and grievous sins, but also those that seem insignificant or none. The passing of a man seems but a small thing. Nevertheless, it will be reckoned for at the final day of judgment. Therefore, says Job in his thirteenth chapter: \"You have marked my ways and my paths, and have seen the traces of my feet. And after that, he says in the chapter following: \"You have numbered all my steps.\" It is also written in Ecclesiastes, in the seventeenth chapter: \"His eyes are upon the ways of men, to reward every man according to his ways.\" We read in Vitis Patrum: an example of an angel who once named all the places of a hermit, which is a less thing than an idle word. Therefore, says Saint Matthew in his twelfth chapter. Men shall render reckoning and reason for every idle word they have spoken. It is written in the Book of Wisdom in the first chapter: He who speaks evil and perversely shall not hide himself at the day of judgment. And correction shall not pass by him. In the Book of Wisdom, in the first chapter, it is also written: How destructive and evil thoughts must be answered for. For he will search all our thoughts. It is also written in Isaiah in the last chapter: I will search their works and their thoughts, and I will come and assemble them, that is, to judge them. Therefore speaks Job also in his third chapter: I will assemble all kinds of people in the last days, and I will bring them to the valley of Josaphat. And there I shall dispute with them, teaching my people and my heritage of Israel. All our thoughts, words, and works shall be strictly judged then. And as St. Gregory says on the Gospel of St. Matthew in the third chapter, all the heresies of our heads will be named. It seems that God considers all our goings and steps. And He wills that all our vain thoughts and idle words shall not rest undiscussed at the day of judgment. Certainly, all our works shall then be as manifestly shown to all people as though they were written in our foreheads. As it is written in Ecclesiastes in the twelfth chapter, at the end of man, all his works and deeds shall be uncovered and made open. Fifty it behooves to render reckoning and accounts not only for the sins that we have done, but also for the virtuous and good deeds that we have left undone. St. Matthew says in the twenty-fifth chapter, \"Then shall the great King say to those on his right hand, 'Depart from me, you wicked, into the everlasting fire.\" Which is ready for the devils and their angels. I have been hungry and you have not fed me, the new one would not allow the poor Lazarus to have your crimes that fill from his table. One shall not reckon only of things done and forget, but also of time lost in doing evil things and left undone. It is written in Ecclesiastes in the seventeenth chapter that the Lord has given man a number of days, and a season in which he should use it well and healthfully to his pleasure and his own benefit. Many people take no heed of this, and Saint Bernard complains to his scholars, saying, \"There is nothing more precious here than time. But alas, nowadays it is most wretchedly lost. The days of salvation pass, and no one heeds it. There is no one who complains to him about the loss of a day, and yet it can never be recovered. There shall not be lost a hair of a head nor a moment of a time. But all shall come to a due reckoning. O what dread had Saint Anselm in his meditations saying: O unfruitful and dry tree. What shall be thy answer the day when thou shalt be questioned to give reckoning of all thy work and account for the least twinkling of thine eye and all the time of life that hath been lent thee. How thou hast spent it. And therefore says the sage in Ecclesiastes, the fourth chapter: My dear beloved son, keep and spend well thy time. The sixth and the last thing that behooves to give reckoning and accounts for is all the gifts that we have received from our Lord God. Surely our Lord has given us nothing, but that He will have both reason and reckoning for it, whereby it seems rather that He has but lent it to us than given it absolutely. Certainly He shall call us to reckon. For all his gifts be they spiritual or temporal, as grace to the soul, or strength, deliverance, and beauty of the body, or worldly riches, power, and worship in this life of all these things. It appears by example and by a parable in the Gospel of St. Matthew in the twenty-fifth chapter of the twenty talents, which are pieces of money, and in St. Luke in the nineteenth chapter, how the nobleman delivered to his servants certain riches, of which they were willing to yield reason and give an account for every thing particularly. As it is written in Job. the nineteenth chapter, \"I must give an account of all these things strictly, therefore Job in his eighth chapter says, 'What shall I do when our Lord rises up to judge all men? And when He shall question me, what shall I answer then?' O how lightly and how soon shall He come asking a due reckoning and accounts of all our works.\" Our perception is near, and the time is hastening and always coming. That is to say, when our Lord shall come and judge his people. For as Abdeas says in his only chapter, \"The day of our Lord shall come in the evening at midnight. At the cock's crow or in the morning. As it is said, if he comes suddenly, he will not find you sleeping.\" This that I say to you, I say to you all. Be then wakeful and do not sleep. For if you do not watch, I shall come to you as a thief. And you shall not know when or what hour. It is read in Revelation in the last chapter. Now then, my right dear friend, since it is necessary for many things and each of them to render a due accounting and accept, do not be unprepared, but make diligent examination of yourself and purge your conscience thoroughly, to the bottom. When our Lord comes to judge all, you may answer Him reasonably and courageously in order to receive His mercy, grace, and pardon for all your sins. This is what the Ecclesiastical text states in Chapter 18: Examine yourself before the day of judgment. This will be helpful in the presence of our Lord Jesus Christ.\n\nHow the terrible day of judgment and the extreme day of judgment are to be doubted.\n\nThe thing that makes the final judgment dreadful and doubtful is the terrible sentence that will then be pronounced by the judgment of God, the rightful Judge. This sentence will be terrible and fearful, and specifically for three reasons. The first is the doubt and uncertainty of the sentence, for there is no one certain whether it will be given for or against him. As it is written in Ecclesiastes, the ninth chapter: They are just and wise, and their works are in the hands of God. \"An abbot named Agathon, as recorded in Vitis Patrum, lay dying and remained unconscious for three days without opening his eyes. His brothers, seeing him in this state, approached him and asked, \"Father abbot, where are you?\" At last, he answered, \"I am among all people. Therefore they said to him, 'You fear and are afraid.' To this he replied, 'Though I have kept the commandments of the Lord as obediently as possible, I am still a man and do not know whether my works please Him. It is the cause of my fear. I have neither hope nor despair before God.' Saint Augustine says that what we consider to be Justice is often unjust before the divine Justice.\" And therefore it is written in the Proverbs of Solomon, in the fourteenth chapter, \"There is one way that seems right to a man, but its end leads to death.\" Since the holy father Agathon, opposing in his heart all these things aforementioned, was diligent in keeping the commandments of the Lord, he always feared the last day of judgment. It is also read in the Vita Patrum how there was once an ancient father who said, \"I fear three things: first, when my soul shall depart from my body. Second, when it shall come before our Lord. Third, when it shall abide and hear the final sentence of the last day of judgment.\" See how many holy fathers have feared this last day of judgment for the nonexistence of certainty in the doubtful sentences that will be given. Now certainly, it is a thing which, for reason, ought to be feared seriously. It is written in the Gospel of St. Matthew, in the seventh chapter, and by the words of our Lord Jesus Christ. Many men will say to me, \"Sir, sir, have we not prophesied in your name? And cast out demons and done many virtuous deeds.\" Then he will say to them, \"I do not know you, nor have I ever known you. Depart from me. If the prophets and those who have cast out demons and done miracles in the name of our Lord are put back, who then will be sure? And who shall endure here so holy? But at the day of judgment he must tremble and fear. Certainly, none on earth is there a body that is purely clean without sin, not even a child of one day old. Therefore it is written in the LXXII. chapter, \"We are all made as a filthy garment,\" and we ought to fear all our works which will be shown before us at the judgment. Although we think them good and just. Therefore, the Job in his IX. chapter says, \"I have feared all my works carefully.\" Psalm, which was a delightful chosen vessel. He was then completely clean in appearance, as he stated in the twenty-third chapter of Acts of the Apostles. I have been conversant with the Lord with all my might and in good conscience up to this day. And yet, according to the same holy Apostle, fearfully wrote in his first epistle to the Corinthians, the faith chapter says, \"I do not feel guilty in anything / that I have not yet withheld, but I am not justified.\" Saint Gregory said, \"The just die in all their works / when they wisely consider how they must come before the high Judge.\" For as the Apostle writes to the Romans in the fourteenth chapter, \"we shall all appear before the tribunal seat of Jesus Christ.\" Alas, wretched sinner that I am, what shall I say or what shall I do when I shall come before such a great Judge without good works for my help. The second thing that makes this sentence terrible Is the harsh and intolerable utterance of the sentence when our lord Jesus Christ says, \"Depart from me, you cursed people.\" This is written in the Gospel of Matthew in the 25th chapter, when the Son of Man shall come in his majesty and all his angels with him. Then he will sit on the high judicial seat. And all kinds of people shall assemble before him, and he will separate the sheep from the goats. Certainly he orders and sets the sheep on his right hand, and the goats on the left hand. And then the king of glory will say to those on his right hand, \"Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. I was hungry and you gave me food, and I was thirsty and you gave me drink, and I was a stranger and you welcomed me, and I was naked and you clothed me, and I was sick and you visited me, and I was in prison and you came to me.\" Then he will say to those on his left hand, \"Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.\" And then a wise man speaks. The judge's words in sentence are brief, as come you and go you. For he will say to those who are reproved, Go from me. And to those who are just, come with me. O how gracious shall be the words of our Lord Jesus Christ, when He shall say, Come with me. O how bitter and intolerable the pronouncing of that word shall be, Depart from me, or go from me. Surely Go from me is a full sharp word. And come with me is a full blessed word. Saint Bernard says, O how cruel those words will be. Go from me to them on the left hand, spoken by the king of kings, giver of all life, who will say to others. Come with me. This is the cutting sword with two edges issued from the mouth of the Son of Man, as it is written in the first and nineteenth chapter of the Apocalypse. Certainly He shall then smite the earth with the rod of this mouth, and shall slay the felonious sinner by his works. As it is written, I say, in the eleventh chapter. O how terrible a thing it will be to hear this voice. Therefore, Saint Augustine speaks on the Gospel of Saint John. Those who follow backward by one word of Jesus Christ when he went towards his passion, what shall they do when they hear the voice of the holy Jesus Christ when he judges the whole world? For certainly he will roar like a lion. As Amos said in his third chapter, \"When the lion roars, who then shall not be afraid?\" I say in his fifth chapter, \"His roaring will be like a lion.\" Jeremiah also says in his twenty-fifth chapter, \"Our Lord shall roar from on high, and from his tabernacle his voice shall descend, whose sound shall reach to the ends of the earth. And he shall make his dwelling and judgment to the people. The voice of our Lord shall then be in great majesty. It is the voice of our Lord that will bring down the high cedars of the mount of Lebanon. That is to understand. His enemies proud people have harassed, yet all this they have been raised. It shall then fail and vanish as smoke. And at that judgment they shall be made humble / and reduced to no being. This voice coming from our Lord / shall be like a thunder striking the earth. Therefore says Job trembling in his five and twenty Chapters. Who shall behold thunder / or the magnitude of our Lord. And the Psalter says, \"Our Lord has thousands from heaven / and the most high has uttered his voice.\" Job says in his seventh, \"Our Lord shall thunder marvelously by his voice / and he does many great things / which ought not to be searched nor pondered.\" And St. Anselm says in his Meditations, \"Why sleep thou sluggish soul worthy to be cast out of all light / he that wakes not nor fears this great thunder sleeps not / but rather is dead.\" The word of our Lord shall be in manner a right hot lightning. Zachary in his. Chapter IX. It says: His arrow shall depart like lightning, and the Lord shall sound the trumpet. Certainly, as it is written in Isaiah in the seventh and twenty-third chapter. In that last day shall the great trumpet sound. And therefore, Cryssostom says on the Gospel of St. Matthew in the twenty-fourth chapter: \"The elements shall be moved. Truly, you shall hear a great voice; that voice is of the terrible trumpet, to which all winds and elements submit; that voice shatters stones and opens hell; and breaks the bonds of dead bodies and restores souls to bodies again. And it compels them to come to the great judgment. And all these things will be consumed more quickly than the flight of an arrow through the air. Witnesses this apostle says in his first letter to the Corinthians in the fifteenth chapter: \"In a moment, in the twinkling of an eye, at the sounding of the last trumpet, shall be the judgment.\" Of this trumpspeaks Saint Jerome, on the Gospel of Saint Matthew. He says, \"When and as often as I think on the last day of Judgment, I tremble with fear; it be it when I eat or when I drink, and in any of my works, I think always that terrible trumpet sounds in my ear. Arise, arise, O dead people, and come to your Judgment. All troubled or grieved ones ought, by penance, to think often of this day, and it will be a great welfare and ease to their souls. And therefore says Saint Gregory in an homily, 'My right dear brethren and friends, let the day of Judgment always be before your eyes. For whatever grievous thing soever you may hear, it is but soft in comparison to that sore day. We ought also to fear and dread the same day, for it is the great journey, the journey of wrath and of bitterness. So says Sophonias in his first chapter. The way of our Lord's journey shall be bitter. For there shall be no man so strong.\" The day of the Lord will come, filled with indignation and a great and terrible day for the Lord. Isaiah says in his thirteenth chapter: \"The day of the Lord is coming. A day of wrath, a day of distress and hardship, a day of storm and clamor, a day of the trumpet call against the oppressors. For the Lord Almighty will come with thunder and noise, with a whirlwind, great and powerful, and with fierce hailstones. Return to me, says the Lord, for I have redeemed you.\" Yet Saint Bernard, while still a mortal man, pondered what would come after death. He was filled with terror at the thought of the day of wrath, of anger, and of fury. The day of vengeance and the reckoning of sinners terrified him. Saint Bernard also said in one of his sermons: \"They will all be uncovered before the tribunal of Jesus Christ, in order that they may hear the words of good counsel.\" The Lord God says: \"Repent, nevertheless, there are many who close their eyes and will not repent, thinking it is too hard to do.\" Remember, O you obstinate felons, the harsh and lamentable word that is pronounced upon you. That is to say, go, you cursed people, into everlasting fire. What then will those wretched, perpetual damned people say? Seeing the holy, blessed people called up joyfully into the eternal glory and bliss of heaven. And those who are damned into the tormenting pains of hell. Certably, as it is written in the Book of Wisdom, in the fifth chapter, they will weepingly say in themselves for the great anguish of their souls. Let us do penance / for we are those who have blasphemed it. And, as fools, out of all wit and reason, had contempt for the living of the penitent people, thinking it was no worshipful life. But behold, we see them now taken and accepted by the Son of God. Their works are allowed and cherished, so that they are accompanied by the happy and blessed saints. And we, with the damned souls of hell. We have erred from the way of truth. The light of Justice has not shone upon us. Nor has the Son of righteousness risen in us. We have left the ways of our Lord Jesus Christ and have gone dangerous and evil ways. That is, the ways of Iniquity and destruction. What has our great pride profited or availed us? Or what advantage have we had of all our great riches? All is past as a bird flying in the sky, or a ship sailing through the water. The traces of which cannot be perceived. Now then, to make confession is overdue for their repentance grows only for the pain they suffer. And therefore they cannot obtain pardon, for they are past the place of mercy and grace. They are in the place of equity and justice. The judge, who ought to be greatly doubted, has pronounced his judgment and sentence, saying:\n\nGo from me, you wicked. Come to me, you blessed. Their remedy is past. To this purpose read we in this enemy, the devil, who tempted him might appear visibly to him. Then the said holy man said to the devil:\n\nWhat advantage is it for you to tempt the people thus? Indeed, it is a great folly. For when you have brought anyone to sin, their transgression is the greater, and consequently you increase your own pain.\n\nTo whom the devil answered:\n\nCertainly, all that is true. But I know well that the more people I cause to sin, the more I defer the coming of the day of judgment. I fear that day above all things, and the hearing then of that harsh sentence.\n\nGo, you wicked and cursed, into eternal fire, which is prepared for the devil and his angels. And therefore I use my power to prolong the time of coming of the sentence. O good lord, what cause of fear have these fiends and these unhappy sinners then? If thou wilt be assured in this horrible and dreadful journey, sow now in thy life the works of Mercy, Pity and Justice. O how blessed and how happy shall he be / who now intends to almsgiving and helping the needy. For in this hard journey our lord will deliver them therefore from all danger. It is written in the Proverbs of Solomon in the 11th chapter, \"The merciful man does great good to his soul / and also reaps the fitting fruits of penance. For they who now sow tears and lamentations, the reward thereof shall come and bring them into the lodging of joy and gladness. But there are many who sow thorns and cockle / intending to repent and sow good wheat, but alas, it will not be so. For as the apostle says in Galatians in the 6th chapter. A man who sows here will reap for himself whatever he has sown. Therefore, our Lord says through the prophet Ozias in his tenth chapter, \"You have sown crime and reaped iniquity. He who has sown sin and wicked works will repent and be joined to the pains of hell.\" But he who has sown virtues and the good works of penance will repent and gather eternal glory. And all who have done well will rest in the joys of heaven. And those who have done sin and wickedness will go and rest in the pains of hell. Certainly their works follow them. As it is written in the Apocalypse, the twentieth chapter, \"After their works men shall be both saved and damned.\" It is read in the Gospel of St. John the fifth chapter, \"An hour is coming for all who are in the tombs or monuments to hear the voice of the Lord. And they who have done well will go in the Resurrection of life. And they who have done wickedly will go to the judgment of death.\" It is written in the second chapter of the Apocalypses how the Judge will say, \"I am he who searches the hearts of people, and I will give to each of you your reward according to your works. And as Abaddon says, 'It shall be done to the wicked angel speaking of the damned sinners, render to him his due and do to him according to his deeds.' Therefore, if you want a good harvest and want to enjoy its fruit, sow good works generously in the time of this present life. For he who sows them generously now will reap them abundantly then, and he who now sows them sparingly will reap them scarcely. He who sows them with blessings shall reap them with great joy and gladness. As it is written in the second Epistle to the Corinthians in the ninth chapter. Chapter: For he who sows his seeds in sin and malice, seemingly shall reap and gather them. As it is written in a proverb, \"The seed that man sows in this present life shall be his house when the Judge says, 'Come ye and go ye.'\n\nThe third thing. Why the judgment seat will be terrible. It is to be remembered how damned souls shall be by the morning sentence. Full of all sorrow, eternally separated and departed from God and his saints in paradise, and put on the left hand onto the tenders of hell. Certainly, this horrible sentence will not be pronounced by the mouth of Jesus Christ. The perpetual devils will be already arrayed and ready to take and ravage the souls of the wretched sinners, whom they shall easily bring unto everlasting torment and pains. This may appear to us by a figure in the book of Revelation the seventh. Chapter of King Asuer's ministers who were eager and ready to seize Ammon, as stated in the same chapter. The word had not yet left the king's mouth when the ministers had already covered Ammon's face. In the same way, the demons in this hideous journey will be more than ready to receive the souls of these wretched sinners. This is written in Jeremiah's Lamentations in the first chapter. All his persecutors have seized him. John Chrysostom says in the book of Repayning of Forfathers, \"Remember these cruel and terrible tormentors who never show mercy to anyone and lead the unhappy sinners down to everlasting torment.\" And Hugh of Saint Victor says, \"The horrible ministers of hell will be arrayed and prepared inconsently, as the sentence is given to take the condemned into torment.\" Then the wretched, unhappy captives will lamentably say They have caught me like a deceiving lion, lurking quietly has taken his prey. O what sorrow and pain, which may not be esteemed in my mind nor by telling it, why Saint Bernarde says in his Meditations, what do you think? What weeping? What waylying? And what sorrow will be when the sinners are expelled from the company of just men and put from the sight of God, and delivered and cast unto the hands of demons to go with them into everlasting fire, and utterly banished from all the joys of heaven, to abide in the darkness there, suffering pains for their deserts according to the quantity of their sins. And then the miserable sinners, being in despair of Redemption, shall enter into the lowest parts of the earth in the hordes of the Lord, there to remain without seeing any light. Of this pain of separation or departing, Cryssostom also says. Some folks thought and believed they could escape the torment of hell. But as for me, I say there are other, more grievous torments. That is to say, to be estranged and cast away from the grace of the sovereign glory. I deem that the banishing from it is the most agonizing and grievous torment. Where Saint Gregory says, \"He is greatly tormented, it is constrained to be separated from the presence of our Lord.\" I deem it the most grievous thing that can be, surpassing all the gehennas of hell. The same Saint Gregory says of this word from the Gospel of Saint Matthew, chapter 16, \"He shall be cut off and sent to eternal fire.\" Certainly, the gehenna of hell is intolerable, and none can comprehend how intolerable it is. Nevertheless, if there were a million gehennas in hell, there is no more pitiable pain than to be exempt from the honor of the blessed glory of heaven. \"And to be hated by our redeemer, Jesus Christ, the maker of all things, as St. Augustine says, the wicked will prefer to endure all the torments of hell rather than behold the rightful Judge's angry face. In his second chapter, it is written in Job: \"The earth trembled before his face, and his eyes moved with anger. The sun and moon grew dark, the stars withdrew their shining. The people were terrified beholding his visage. Certainly sinners will perish before his face through the great sorrow they will have for themselves. And when they see him turning his face away from them, it will move them to miserably.\" And then the Judge will severely say, as is written in Jeremiah, the eighteenth chapter: \"In the day of their visitation, I will show them my back, not my face. O what a separation it will be, O how bitter and sorrowful for the sinner to depart from the face of the Lord, when he will horrify them severely.\"\" I tell you I don't know you, and therefore I say, a wise man laments the departing of friends. But the separation of body and soul from the presence of death is the most sorrowful thing. For all the things said before and many other infinite things which might be rehearsed, I pass them over for brevity's sake. But awake, my dear friends, and lift up your heads. Abhorring and fearing the timorous and dreadful day of Judgment. For as Sophonyas in his first chapter says, The day of our Lord approaches near and will not tarry. It is written in Isaiah in the thirteenth chapter, Sorrow and cry, for the day of our Lord is near. Do not sleep then, for you know not the day nor the hour, as it is written in the Gospel of St. Matthew the twenty-fifth chapter. It is also written to the Thessalonians in the last chapter of the first Epistle, My brethren, you knew well that the day of our Lord will come like a thief in the night, and when men think themselves securely in peace. He shall come suddenly and take us by surprise, so do not rest in the sight of wretchedness. Lest that day surprise you suddenly as a thief. Surely we are all the children of day and the sons of light. Then let us not sleep, but let us stay awake and be sober, as it is written in the same chapter. It is written in the Gospel of St. Luke in the 21st chapter. Give attendance to yourselves. Lest perhaps your hearts be filled with gluttony and drunkenness and other vain works of this present life. And lest the aforementioned dangerous day fall not suddenly upon you, which shall fall upon all those who are on the earth. Be ye then in your prayers, so that at all times you may be the more ready and able to flee all the dangers that are to come before the Son of Man? As it is written in the same chapter for a truth. There shall be great and right terrible trembling, fear, and sorrow, and therefore it is said in the second chapter of Job: Our Lord's day shall be terrible, and who shall be able to endure or suffer it? Isaiah also says in his second chapter: They shall enter into caverns among stones and hid places of the earth for fear of the Lord's face and the glory of His majesty when He arises to smite and punish the earth. And as it is read in Habakkuk in the third chapter: What shall one do in that day of vision and calamity coming from terrestrial parties? To whom shall one go for help, so that one's eyes may see the right hand, and wretched sinners' consciences accusing them? On the left hand, the numberless host of devils. Underneath, the confusion of hell, which is greatly to be doubted, and over this, the presence of the wrathful Judge, and without all the world weeping, and within this, the conscience gnawing. This ought to be remembered. Alas, the miserable sinners taken in the trap. whether they should flee. It shall then be impossible to hide them. It will be an intolerable and dreadful thing to appear in that day. The said sentence is more fearful and dangerous because it judged not only the body but also condemned the soul. To this purpose is there read an example of how there was once two brothers; of whom one was a fool and ignorant, and the other was wise. As they walked, they came at last to a forked way, which led to various places, one of which was fair and pleasant, and the other sharp and uninhabited. When the fool saw the fair and delightful way, he said, \"Brother, let us go this way.\" Then the wise brother answered, \"I know well that this way which you want to lead us is fair and delightful. But nevertheless, in the end it will bring us to a bad lodging. And therefore I advise that we take the other way. For all who find it sharp and uninhabited, finally it will bring us to a good and honest harboring place, full of rest. Whereunto the fool answered, \"I would rather trust my eye in what I see, than yours in what you see not.\" And so he set him forth on the soft and delectable way, which thing the wise brother, seeing that he could not make him rely on his purpose, followed him. And when they had gone together a little space, they were taken by soldiers, who discovered them and put them into diverse prisons. Now it happened that the king of the country commanded on a day that all prisoners should be brought before him, so that he might judge them according to their merits. And when these two brothers came before him, each knowing the other, the wise brother said, \"O, sir king and our judge. I complain greatly of this my brother, for as we went together, he was reputed a fool, and I wise.\" He would not believe me; he went after me in the wrong way that I taught him, and thus he is guilty of my death. And to the coroner, the ignorant fool said: \"Sir, I have greater cause and stronger reason to complain against my brother. For where he ought not to have believed me nor followed me lightly in the way that he knew was evil and dangerous, I would have returned and followed him, and in no way would I have fallen into his danger. Therefore, he is truly guilty of my death.\" When these words were spoken on both sides, the king pronounced and gave a sentence: \"You fool, you would not trust your wise brother, and the wise one has followed this fool in his evil ways, so both of you shall be hanged and condemned to death.\" It will presumably be so at the day of judgment in the consumption of this world. When by the almighty power of God, the soul of every man and woman shall return again and be rejoined to their own bodyes before the high Judge to receive judgment and reward of all things known and forgotten. For the foolish body because it would not follow the counsel of the wise soul, and the wise spirit because it would not rest but ensued the foolish body, they shall both be damned together in the last extremity of judgment. For this cause the sentence of the Judge is called a sword with two edges. As is written in Revelation in the first chapter. For it shall strike the wretched sinner both in body and soul. It is written in the Gospel of St. Matthew in the tenth chapter. Fear him, lest he shall judge and cast body and soul into eternal fire. Also it is read in the Book of Enoch in the sixteenth chapter. The eyes of the Lord are much clearer than the sun. for they behold all the ways of man and the profound depths and hearts of men, and see all hidden things of the earth. And as Boethius in Consolation says, great curiosity to do well is introduced before we do it, for he sees all things. Jeremiah says in his twenty-second chapter, \"My eyes shall be open upon all the ways of the children of Israel, and I shall give to each of them according to his ways and according to the fruit of his administrations. Certainly the Judge is greatly to be feared, who looks upon all things open and shut, and all secret things known to him, all dark things clear to him, all judgments answering to him, and all thoughts speaking to him without voices, and all silences confessing to him. This sentence is to be given by the Just Judge, who will not delay for rich people. But only shall profit the works of Mercy and Justice. It is written in Ezekiel in the seventh chapter. Their money shall not save them on the day of wrath of our lord. Then shall appear the fraud and falsity of this world, and the vanity of all riches. Oh, how sweet a thing and great a joy it will be then for those who have hated this world. And how sorrowful and bitter it will be for them who have desired it. This sentence is also to be given by the judge who will not be corrupted then by prayers or appeased by desires. And as it is written in the Proverbs of Solomon in the sixth chapter, \"He will not pardon them nor bow to any requests, whatever they may be.\" Cyril of Alexandria says the angels will not then intercede nor pray for men, for the righteous judge will show them no mercy. But will render to each according to his merit, and therefore Cyril, through his prophet Ezechiel in the seventh chapter, says: I shall do the right after your ways and shall judge according to your judgment. I am your lord. For this reason Job spoke dreadfully. I resist all my works, knowing that it will not spare anything for the delinquents or transgressors. Of all these things, Saint Bernard speaks in a passage he made, saying: Our lord shall judge justly and shall accept no person, nor shall he be corrupt by any price or gifts. Apparently, he shall not bow for any manner of prayer. O my right dear friend, labor diligently to bring justice here, as you will find no misery there. For, as it is written in the Proverbs of Solomon, Riches will not profit in the day of vengeance, but justice shall cause deliverance from death. And if the sinners cannot greatly fear being examined by their master, lest they should be severely punished. How much should the sinners fear the extreme examining of the sovereign Judge, when they have not studied in the book of justice and truth. Certainly in the apocalypse are examined all things that now are nothing. The unjust sinners shall be punished, and the seed of felons shall perish. And to the contrary, the just people shall be in eternal memory and shall not fear in any way any evil accusation. It is written in Ecclesiastes the eighteenth chapter: \"Make ready justice before the judgment.\" This final sentence shall also be given by a judge cruelly moved, who in no way can be appeased. For our Lord Jesus Christ, who naturally is now amiable and meek as a lamb, shall appear condemned, as is written in Ezekiel in the seventh chapter. The conclusion is come, and now comes the end upon them. And I shall send my fury into it. Certainly, sir, as the fire burns the forests and mists break up the mountains, you shall then persecute your sinners and trouble them in your ire. And then your wrath shall be chased like fire and shall abash the people in your anger. It is written in Isaiah in the thirty-third chapter. The name of our Lord shall come from far, His wisdom shall be burning and grievous to bear. His lips shall be filled with indignation, and His tongue like a devouring fire. His spirit shall be like a breaking flood, over the breaches to destroy, and to bring people to nothing. Job took some of this fury in a vision when he said, \"Who shall be that living man who shall do so much with thee, that thou wilt preserve me from hell and hide me until thy fury is past?\" Certainly, the fury of the Judge will be so great that it cannot be expressed by any words nor thought by any human hearts. Indeed, all the judgments and sentences that have been against and upon the human race since the beginning of the world are but a little flame or a spark in comparison to the fury of Jesus Christ, which He shall exercise in the last day of judgment. And how strictly shall he who is risen debonair and passed up into heaven return to do judgment? Therefore, says St. Gregory in an homily, on the word of St. John the Evangelist, it is said by Thomas one of the twelve apostles called Didymus, who is to say long doubting, that he said: \"My brethren and friends, your life, your works, and your conditions / & pursue, for he who is risen meek and amiable shall come hard and strictly is the cause of such great abashment. And fear and dread him both now and hereafter. To them that will come, you shall not see him in fear. But be well assured he ought to be feared now, to the end that he should not be doubted then.\" If one of you had to state a reason against your enemy in my judgment tomorrow, you may pass the night without great sleep, remembering yourself in great pain and thought about what arguments might be raised against you and what you would answer to the accusers. Fearing greatly lest I be harsh with you, and it be thought that you were culpable, I would search what I was. And whether I should become worms and after worms, powder. Now then, if the judgment of the one who is but powder is to be dreaded and feared so greatly, by what reasoning should it be thought that fear should be most dreadful, which is of the judgment of the greatest and highest majesty. All these things said Saint Gregory in the chapter before said. Yet there is something more concerning the said sentence, that is, that no power can resist it. And as it is written in the book of Sapience in the 11th chapter, who shall be he that shall resist the power of thy arm? I also say, it is written in the 47th chapter, I shall take revenge on them. And no man shall resist me. Very truly, none shall be able to resist it, but all must appear there generally if they will or not. They shall abide before the angels the sentence of the sovereign Judge, who spoke by Isaiah himself in the said chapter to the sinners that are to be condemned. And thus thy shame shall be known and the wicked's reproach shall be seen, on which I will take revenge and shall no man be able to resist it. Job said in his 9th chapter, God is he that in his wrath no man may resist. And as it is written in the book of Hester in the 13th chapter, Fair lord God, king omnipotent, all things are set under thy jurisdiction. And there is none that may resist thy will. Certainly you have made the sky, the earth, and all that is contained within the circle of the world; you are lord of all things, and there is none who can resist your will. This is the great mighty and powerful lord, of whose greatness and might there is no number or end, and he will fear none, however mighty they may be. It is written in the Book of Wisdom in the sixth chapter. Our lord will fear no one, whatever they may be, for he has made both great and small. It is read in the Apocalypse in the sixth chapter. Our lord will not fear the greatness of man, whatever they may be. The kings of the earth, the princes of the world, the mighty, the rich, the strong, and all men, whether good or free, will hide themselves in caves and among the rocks, saying to the mountains, \"Fall on us and hide us from the face of him who sits on the throne, and the wrath of the Lamb, for the great day of wrath has come.\" It is read in the same Apocalypse in the eighteenth chapter. The kings of the earth will weep, and those who have formed alliances with Babylon and lived in luxuries will particularly lament when they see the smoke of her burning. According to St. Matthew in his twenty-second chapter, there will be great tribulation, and it will be so great that since the beginning of the world until now there has been nothing like it. Secondly, there is another thing that agrees with this prophecy. That is, there will be no place for sinners to hide, as St. Anselm says in his twenty-fourth chapter. There shall be no darkness or shadow of death to hide those who have done iniquity. St. Bernard also said in one of his sermons, \"There shall be no darkness or shadow of death there.\" Before the judicial chair of Jesus Christ, they shall all stand naked, those who have stopped their ears to the voices of counsel. Therefore, they shall hear the voices of the judgment as it is alleged. My right dear brother and friend fears this day and doubtfully trusts the said judge and lord who shall judge all things. It is read in another place that in fearing the Lord, every man is withdrawn from evil doing. There is yet another thing that agrees with this sentence. There is no place to appeal to anyone else, nor space for flight. The Psalter says, \"Where shall I go from your spirit? And how shall I flee from your presence? If I ascend to the heavens, you are there; if I make my bed in Sheol, behold, you are there.\" Therefore, says the Lord of sinners by Amos in the nineteenth chapter. They shall not be saved if they descend into hell; I will pull them up from there. If they hide in the mount of Carmel, I will seek them until I have put them there. If they hide at the bottom of the sea, I will send a dragon which shall devour them. If they go into servitude among their enemies, I will send a sword which shall slay them. I will cast my eye upon them in wrath and not in love. Job says in his tenth chapter: Our Lord ought to judge all things and is none that may escape his hands. Certainly I see clearly the hand of our almighty Lord will find us over all. And therefore says the Author of the charter of the soul: What will you, rich man, do who shall never live securely? Whether will you betray the [unclear]? Whether will you tear your body? For you are not secure here nor elsewhere; whether you rise up into the sky or descend into hell; he who has dominion is the cruel and mighty king. If you go to the sea that king has governance there, you shall not surely go any part thence, for you shall be found everywhere. Certainly you shall have no place to flee to, neither in your death nor in your life. O how well understood this Ezra, who said I will neither flee quickly nor die from your hands. As it is written in the second book of Maccabees, the seventh chapter. Lo, by these our lords' sayings it appears in many ways that final judgment is to be dreaded by all, and shall be for the accusation of diverse things which must be violently suffered, sustained, and born. And for the just reason that must be yielded singly and generally of all things. And for the terrible sentence that shall be then pronounced by the just judge. The remembrance then of these things diligently continued, that is to say, of the final judgment and of the sentence that shall be given there, will preserve and defend every man from falling into sin, and eschew doing evil to the end. This will finally lead to glory with the happy saints in paradise.\n\nAnd thus ends the second part of this treatise divided into four parts.\n\nThe third of the four last things whereof the remembrance preserves us from sin is hell or the infernal Gehenna. And therefore Anastasius of St. Anthony says: when the devil tempted him to any sin, he remembered the pains of hell due to sinners, which thought was so deeply imprinted in his heart that finally he vanquished the devil and was delivered from his temptations, and rested free from all sin.\n\nIt is to be noted how touching this matter three things are principally to be considered.  Fyrst the dyuerse nomy\u2223nacyon of the paynfull places of helle. Seconde\u2223ly the many folde afflycci\u00a6ons of thinfernall myny\u00a6stres. Thirdely the stran\u00a6ge & dyuerse maners of the tormentes of helle of the whiche .iii. thynges the remembrau\u0304ce proufy\u00a6teth gretely and withdra\u00a6weth a man from fallyn\u00a6ge to synne.\n\u00b6 Howe helle is named by holy scrypture in dy\u2223uerse wyse.\nIT is now fyrst to be Declared pryncypal\u00a6ly the no\u2223mynacyon of the payne\u2223full places of helle / wher\u00a6fore it is to be knowen that helle is a place full of fyre and is soo called de Infero infers. That is to saye to bere in / for the soules of synners be borne in to it for to suf\u2223fre payne there eternally And therfore sayth Iob in his seuenthe chapitre. He that shall descende in to helle shall not come a\u00a6gayne ne euer retourne vnto his house. And al\u2223so helle is oftentymes called gehenne of fyre. The forsayd saynt Gre\u00a6gory in his fourth booke of his dyalogys sayde Certainly, it must be believed that there is only one fire in the depths of hell, but it torments not all sinners in the same manner. Isidore, in the book of sovereign goodness, says that the fire of the depths of hell will shine and light up for the damned souls, increasing their pains, so that they may see their own sorrows. It will neither light nor shine for their consolation nor give them cause for any rejoicing. The pain of those who are damned is doubled by sorrow and pains that torment the soul and burn the body. Of this fire of hell speaks the Psalter, saying, \"The coals shall fall upon sinners which shall be cast into the fire, having no comfort in their miseries. Our Lord shall torment them with His wrath, and the fire shall devour them.\" Therefore, it is written in Isaiah in the ninth. Chapter: The people shall be as fuel to the fire. It is also said to every sinner in Ezekiel in the twenty-first chapter, \"Thou shall be fuel for the fire.\" In Jeremiah the fifteenth chapter, the Lord speaks to the damned souls, \"Brassy fire shall burn and consume you all.\" This fire is of such a nature that it perpetually burns and never needs to be renewed. It is written in Job the twentieth chapter, \"The fire which can never be quenched shall utterly consume them.\" Oh, how sorely the Lord will avenge Himself upon the damned sinners. As it is said in Ecclesiastes in the seventh chapter, \"The flesh of sinners shall have vengeance by fire.\" This fire of the gehenna of hell is different from the material fire primarily in three ways. Things first in essence and intensity are infinite due to the power within burning. Therefore, Saint Sebastian said when the angel of heaven crowned him in the ear, that our sensible fire is no more like the fire of hell, but rather our material fire is like the painted fire on a wall compared to the material fire. Secondly, in extinction. Our material fire can be quenched and it is written in Isaiah in the last chapter that the fire for sinners shall not be quenched. Thirdly, in wasting. Our sensible material fire can consume and waste all things, as the philosophers say, but the infernal fire may not waste nor consume, neither the body nor the souls of sinners by burning. Job says in his 20th chapter of sinners being in hell, \"He will buy full dear now that he has done, yet he shall not be wasted.\" Iohn Chrysostom says that our material fire consumes all that is placed in it, but the fire of hell torments those who are in it continually, and yet it preserves them always in length. Therefore, it is said that it cannot be quenched not only because it cannot be put out but that it shall not cease to destroy those who come there. For this reason, the holy scripture says that the sinner shall be clothed with corruption not only of life but in lingering and torments always coming. Certainly no voice could express or no word could convey the greatness of the pain or the fierceness of that fire. Alas, what shall we do there, and what shall we answer? In hell there will be only grinding of teeth, gnashing, crying, and weeping in pain, but the torment is too late, and from all sides shall comfort and help be taken away. There shall be nothing but augmentations of pains. as that fire of hell is not of nature to endure, no more is it to give comfortable light. It is an obscure fire, and the flame thereof tenebrous. Secondly, hell is called locus inquietus. That is to say, a restless place, ever ending and shall never have an end, hence it is said in this life that there is one place which is always still, that is to wit, the center of the sky. Other places are sometimes troubled, as men's parts of the air, seemingly it may be proved that the lowest part is always in trouble without rest. And therefore it is called tartarus. For after Papus, tartarus is as much to say as troubled and obscure. Certainly the unquiet and turbulent comes there particularly of three things. First, the variation of pains, as one says, the weather is troubled, when it is now mixed with rain. Now what hell. Now with snow, or such other things which are said to be of all those manners in hell as witeness prophets saying, It shall rain upon sinners both fire and brimstone. And the spirits of tempest shall give them part of their torments. Secondly, of the infernal ministers. As it is written in Ir Carmel, the 16th chapter, those devils that you have served neither night nor day shall allow you rest. Thirdly, within their tormented cries. as it is written in Isaiah, the 65th chapter, you shall weep for sorrow and wail by the conviction of your soul. In truth, our Lord shall answer for all those who weep and wail. As it is said in Jeremiah, the 30th chapter, why do you cry out and wail now? Because your sorrow cannot be healed. I have punished you for your wicked, felonious sins. Thirdly, hell is called a place most tempered. As Avernus. That is to say, a thing without the temperance of delight for the pains is nothing moderated there, but continues in great excesses / of truth, there is nothing without measure, excessive darkness, which are called external. as Saint Matthew says in his 22nd chapter. We have an example of this in Exodus in the fifth chapter. By the numerous darknesse that were once in Egypt. Oh how much more grievous shall the darknesse of hell be than these. It is written in Job in the twenty-second chapter. All horrible darknesse shall come upon him. Besides this, the Psalter says, They have cast me into the lowest pit and into the dark and shadowy place and into the land of the dead. Therefore my soul is angry with me. It seems to be written in Lamentations of Jeremiah. They have lodged me among the dead forever. There is an excessive heat there. As Job says in his forty-fourth chapter, The heat is great there, and the cause is that it does not break out but is closed in, as the heat in an oven. The Psalter says, When thou art angry, thou shalt put the sinners into a furnace full of fire. Our Lord shall torment them with his wrath, and fire shall consume them. There is also a right sharp cold there. As written in Job, in the same chapter, it is said that the water of snow is colder than all other waters. Yet the waters of hell cannot be compared to the chilliness or coldness of it. And therefore, the extremely cold water of snow goes into the great fiery heats. It is also found in a little book of the deeds of Alexander, the king of Macedonia. That when he was enclosed by the Isses and the cold of the snow, he would go to the fire of Colchis. O how miserable and painful shall this trouble be for those who shall not die nor have light in that pit of hell, but be tormented there. Infinitesimal is the comparison to a place without joy, lacking all goodness. For this cause, the Commentator Aueroy writes in the third chapter of Poetry, that hell has a continual sorrow and weeping without consolation. In truth, the damned souls beneath have no comfort in the world, for the orisons and prayers said in the church barely profit them, and from above comes no help to them, nor any mercy. Therefore, they are despairing of any grace in the future and know certainly that they, without remedy, cannot be released from the prison and so remain eternally in sorrow and desolation. It is written in the book of Sapience in the third chapter. That the damned souls shall be utterly in desolation. Also, the damned soul says in the first chapter of the Trinity of The Remedy. I am cast into desolation and am constrained into weeping. It is written in Isaiah in the thirty-fourth chapter. That the wretched sinner shall be in desolation during the world of worlds. Alas, alas, what pain is it to be endured. O most cruel pain. O desolation full of all torments. And therefore, O thou man, remember in thy heart and mind the things above said, to the end that thou may escape and withdraw from sin. By this means, have the most precious glory and felicity enduring.\n\nHow those who descend into hell are cruelly punished.\n\nNow to proceed, it remains to be explained how there are many and diverse afflictions given by the soldiers of hell. These soldiers are to be understood as the devils, which are tormentors and jailers, abominable to behold and cruel in their deeds, never weary of tormenting nor giving pains. I first say that these devils are horrible to behold. And therefore, they are so painted in the church with hideous and horrible figures. To this purpose it is read that once upon a time, a religious man was lying in his bedchamber among his brothers. It happened in a night that he cried horribly, and through all the brethren of his company resorted to him, and they found him staring and his eyes fixed upon a wall firmly without moving, and would answer to no question they demanded of him. He was so moved with a marvelous fear. And the next day his priest came to him and asked what ailed him that night, and he answered. He had seen the devil. And then it was questioned him what shape he was. And he answered that his shape could not easily be described, and said, \"If there were here an oven full of fire and yonder the devil, I would have as much desire to enter the oven as to be held on his most horrible figure.\" And as St. Bernard says in the Psalm of Qui habitat in adiutorio, \"O my right dear brethren, what thou art, if it were a thing sitting, that one of these princes of darkness, who are of so many hideous and marvelous shapes, should come and appear among you with his great cruelty and unformed tenebrous body.\" What temporal or spiritual writing could sustain one to behold him. It is read in the book of Ditis patruus. There was once an ancient man who said, \"I believe there is no living creature that beholds him in the same form that the damned souls see him, he should no longer live but shortly thereafter die.\" Also, Saint Gregory says of one called Crisosorus, who, being extremely sick, saw beside him a great multitude of demons. He cried out loudly for help. He turned him this way and that way, intending he should not see them, but he was so fiercely troubled by them in fear that he died right away. Certainly, all those who see demons are in such great troubles that all men died the sight of them, and not without reason, for their horrible figure torments those who behold them. It is written in Job the 20th chapter: \"Horrible things shall come upon them.\" And Saint Bernard shows when he said [this]. O my soul what fear shall you have, when once you shall leave the presence of all things, where in your haste, Joy the sight of that which is agreeable to you and all your family. And shall enter alone, fearfully, into the region which is to the unknown, when the right terrible and horrible monsters shall come in great companies against thee. O how great a deformity shall be in those horrible devils that shall appear in figures of right cruel beasts. And as it is written in the 11th chapter of Ecclesiastes: Because they permitted errors as serpents and other superfluous beastly things, thou hast sent a multitude of these beasts in vengeance, to the intent that they may know wherein they have sinned, they to be tormented by the same. It is certain not impossible that the most mighty hand that hath created and made all the unversal world of things unspeakable. Should send a multitude of ferocious bears and other various fierce beasts, casting vapors of fire giving stinking smokes, putting out their eyes, sparks burning of fire. But all these things should be to the hurt of sinners and also the beholding might scare them, as it is written in the chapter before said. Job said in his sixteenth chapter, \"My enemy has looked at me with terrifying eyes. He also says in his fortieth chapter, 'His look and beholding are like a glistening of fire from his mouth, streaming as it were burning lamps. And his mouth populates as water boiling out of a pot.' Therefore says a poet that there are serpents vomiting out burning flames from their mouths with which the souls of the miserable sinners are all consumed.\n\nSecondly, the demons are cruel in effect. As it is written in Job the sixteenth chapter, \"They are assembled against me. They have opened their mouths upon me as a ravening lion. They have tested me.\" They have mocked me and cruelly shown their teeth. In Ecclesiastes, in the twenty-first chapter, it is said, \"Their teeth are like the teeth of lions, which tear the souls.\" This is written in the first epistle of St. Peter, in the fifth chapter, that the devil is like a ravening lion, which goes seeking to devour some soul. Certainly the devil will be appointed at the last day to devour sinners. It is written in Isaiah in the sixty-first chapter, \"O all ye beasts of the fields and wilderness, come and devour.\" Jeremiah in his twelfth chapter says, \"Come all you beasts and assemble, and prepare yourselves for devouring.\" St. Gregory in his Dialogues speaks of this and says, \"There was once a monk named Theodorus, not yet truly a monk in deed but so named. It was distasteful to him when someone spoke to him for his salvation. He would not only refuse to do good but it displeased him to hear it spoken of, and as Theodorus was at the point of death.\" The brothers of his convent assembled around him in prayer, hoping to help and defend his soul at his departure. Suddenly, he began to cry out with a great voice, making them break off their orisons and prayers and leave. For he was given over to a horrible dragon, which he said could not be deterred by their prayers. Yet he had swallowed his head and prayed them therefore to go and pray no more, but let him do what he was determined to do.\n\nTheodorus said, \"Why suffer me so long in this state?\" The brothers asked him what figure he saw on the cross. Theodorus answered with a labored, tearful cry, \"I would like to bless me, but I cannot. I am hardly able to breathe and am oppressed by the violence of this dragon.\" When his brothers heard him say this. they fill flat to the earth with weeping terrors and began again their prayers and devoutly for the help and Redemption of this Theodorus, who soon after suddenly began to cry with a low voice saying, \"I yield loving thanks and grace to God my Creator, for now that Dragon, which should have devoured me, is driven and chased away from me by your God and devout prayers and orisons. Also, Saint Gregory tells an example in the fourth book of his Dialogues that in the parts of Anchona, in a monastery called Congolation, there was a monk who was taken for a very holy man marvelously disposed towards God. But when his brothers went to fetch him, he was accustomed to eat secretly. And when he was at the battle of death, he called generally for all his brothers, saying to them, \"\n\n(Note: The text appears to be in Early Modern English, but it is mostly legible and does not require extensive correction. The only significant correction needed is the addition of missing words based on context.) I am delivered now to a dragon to be devoured, whose tail has knotted together my feet and knees, and puts his head into my mouth and draws my soul out of my body. And after he had said those words, he breathed out his life. These words may seem to be for the condemned sinners written in Jeremiah in the third chapter. He has eaten me like a dragon. This dragon is hideous and great and has seven heads and ten horns, as it is written in the Apocalypse in the twelfth chapter. There has been a great battle in the sky, and St. Michael and his angel have fought with the dragon and his angel, which could not resist. And since their voices in heaven could not be heard, they were cast down, and so the dragon, which is called the devil Satan, forces himself to make war on the whole world here. And for this reason it is read in the same chapter. That harm comes to this earth and to thee, for the devil is among you with all his great furious anger. This devil has a marvelous great hate towards all good people, who dispose themselves to take possession in the time of heaven, from whence he was put out and chased into eternal pains. The more the day of doom approaches, the more temperately and more fiercely he prepares himself to do evil in destroying souls. O how great is the wickedness and malice of this devil of hell. Whereof St. Bernard speaks in a prose, saying: O how felonious shall those tormentors be who will torment sinners. How terrible shall their vengeance be in avenging vices, wretched creatures and sins. Certainly their cruel malice is yet increased in diverse ways. First, because they are so innumerable and of so diverse sorts. The Psalter says, \"Why are those so multiplied that torment me, and there are many that set traps for me.\" And it is written in Job in the nineteenth chapter: Chapter: They have besieged my tabernacle around me, it is written in Psalms, \"The strong have assaulted my soul; this strength is under siege by the demons. It is also said of that strength in Job, in the forty-first chapter. There is no power on earth to be compared with what you have done, making it dreaded by man, saving him who sees all things from above and is king over all the children of pride. The demons will earnestly exercise their might in pride to the punishment of sinners, and they will cruelly torment them. It is written in Ecclesiastes, the thirty-ninth chapter, \"There are spirits that are appointed to take vengeance, and they have confirmed the torments in their fury, enduring till the consummation of the world. Job says in his sixteenth chapter, 'He has surrounded me with his nets and has not spared me.'\" but he has hurt my reins; he has cast my bowels to the earth, & given me wounds upon my body. Thirdly, the malice and cruelty of the devil is encouraged and is more grievous because they are never weary of tormenting. As it is written in the book of Daniel in the third chapter, \"The ministers shall not cease to stir up the fires of the four chariots to cause pain.\" Therefore said a wise man that there are torturers. Who are more to be loathed than serpents; and they are black and deformed, and will not be beaten down. And they are never weary to do harm, but newly increase their malice all the way, redily and boyling desirously to put souls to pain, and incessantly they exercise their cruelty more and more. And it is said to all sinners in Deuteronomy in the twenty-eighth chapter, \"Thou shalt serve for thine enemy when thy lord shall send thee naked unto him in hunger and thirst and in all poverty. And then shall these wounds ever increase perpetually. O how great shall the pains be for damned souls,\nwho shall last continually in anguish and misery, without intermission lacking peace or rest. It is read of the sinners in Ezekiel in the seventh Chapter. That when they shall feel this anguished pain, they shall desire and require to have peace, but then they get none, for they shall have turbulence and sorrow upon sorrow. It is written in Theapocalypses the fourteenth Chapter. That those who have been beastly shall therefore have no rest by day or night. Then the sinners may well say, as it is written in Isaiah in the thirty-eight chapter. I shall not see our Lord God in the living land, nor any more behold any man who dwells in rest. Similar is it written in Jeremiah the forty-fifth Chapter. Alas, I am unhappy, for our Lord has added in me sorrow to sorrow, for I can find no rest. Sorrow shall then be cast at his head, and all iniquity shall descend upon him. Now it clearly appears that those who descend into hell are punished with many diverse pains, and therefore, my brothers, it should be often in your remembrance to defend yourselves from falling into sin, whereby you would lose the company of the happy and blessed saints and the celestial glory, which is perpetual and shall endure the world without end.\n\nThe third part of this matter now remains to be declared, which is to show the condition of infernal torment, which is full of diverse forms. Certainly, there are some conditions that particularly increase the pains of hell. The first is bitter weeping, grinding of teeth, lamenting the perpetual death, painful longing in despair, and the wrath and blaming of the Creator of all things, with other many tormenting forms and innumerable pains to be recited, which doubtless shall be well felt. Chapter 16. They have taken their conges for great sorrow and have blasphemed the god of heaven for their anguish and their desires. St. Gregory says that he who is condemned to the torments finds more pain there than can be supposed or thought. The Roman Church says that the force of the sorrow in hell will be so great that it cannot address his courage, but as the force of the said sorrow will compel. Certainly the sinner shall say then, as is written in Jeremiah in the eighth chapter, \"My woe increases in sorrow upon sorrow.\" The bitterness of the pains of hell shall be so great that sinners will hate and despise life, which usually is delighted and with burning desire longs to find death, which every man would flee. As it is written in the Apocalypse in the ninth chapter, \"A day shall come that men shall desire and long for death, and shall not have it; they shall beseech death and it shall flee from them.\" In truth, our lord witnesses the harshness of the pains of hell in Jeremiah in the ninth chapter, where he says, \"I will feed my people with absinthe, commonly named wormwood, the which is a bitter herb. And I will give them to drink gall, signifying the bitterness of the torments of hell.\" It is red that this harshness was well considered by a young man who was deliciously nourished. Nevertheless, he entered the order of preachers, and when he had been in the said order a while, there came a man from his kin to amuse him to depart thence or he were professed. The young man answered, \"I have entered into this order knowing well that I was voluptuously nourished and might not well suffer the pains and troubles pertaining to the said order.\" I remember well that the pains of hell will be important, therefore I had rather endure the little pain of this order than the uncomparable pains. For Job says in his sixth chapter, \"Snow will fall upon those who fear the little mist.\" This consideration moved an hermit named Pierces to undertake a marvelous penance. Which he accomplished, as Saint Gregory relates in the fourth book of his dialogues. This hermit died by sickness, and yet after his death his soul was restored to his body. Additionally, Saint Gregory reports that there was once a monk from Ireland named Pierces. This monk claimed that he had seen the grievous torments of hell. the innumerable painful places and flames of fire. He also told how he had seen certain mighty men of this world hanging up in the said flames. And he said that as he was being led to be cast in, suddenly an angel appeared, dressed all in white. Who saved him and bade him go thence and attend to remember how he should live from thenceforward to keep him out of the danger of the pains. After that he had heard that voice, he returned and came to himself little and little and showed unto his brethren there all the things that he had felt and seen. And from that day forthward he used and lived a blessed life in fasting and doing penance. So that by his conversation after it might well seem that the pains of hell are to be dreaded.\n\nThe second condition\nenhancing the pains of hell is the multiplication of the torments there. In certain cases they are innumerable. And as the Psalter says, \"The pains, which are without number, have surrounded and beset me.\" It is written in Deuteronomy the thirty-second chapter, \"I will assemble many diverse pains upon them. And I shall execute or spend the shot of my arrows in them.\" And as it is written in Isaiah the fifth chapter. His arrows are sharp and all his bows are bent. Our Lord has many arrows in his quiver, which he has not yet shot forth. But, according to judgment, he will strike all sinners with them. These arrows are the various pains of hell, where sinners shall be tormented in many ways, as the Psalter says. The arrows of the mighty. That is, our Lord is sharp among the coals of desolation. Our Lord says in Deuteronomy, twenty-second chapter, \"I will tread upon the earth. Outwardly, the sword shall destroy them. Inwardly, fear and dread shall waste them.\" Of this multitude of pains speaks Saint Gregory in the eighth chapter of Saint Matthew, saying, \"Fear and trembling, and the fiery indignation, which shall devour the adversaries.\" They shall be cast out into the darkness, that is to say, hell, where there will be an unbearable cold, an unquenchable heat, an immortal worm, an intolerable stench, a darkness unending, and a horrifying vision of devilish torment and confusion of sinners, a separation of all joys. And therefore a wise man said, \"hell is a mortifying pit full and accommodating with all pains and miseries.\" The Psalter says, \"It shall rain brimstone upon sinners and the spirits of tempests. Which are part of the sorrows and torments of hell.\" And that saying is to be noted because there are many other parts of torment impossible to express. All that we have spoken of the pains of hell is but a little thing in regard to the great infinite multitude of them, but in order that the multiplication of the damned man may be known, tribulation and anguish shall surround him. And in the thirteenth chapter of Isaiah. How all men's hearts shall be abashed and fear for the sorrows and torments that shall hold him having the pain that women endure in childbirth. No man shall sorrow upon his neighbor, and their bruised faces shall frighten even the rich other. Therefore, Burch said in his sixth chapter, \"Their faces are blackened with smoke; for the faces of all sinners shall be brought to the likeness of a round pot.\" As it is written in Job the second chapter, and Ecclesiastes the forty-eighth chapter, \"The pains of a woman in childbirth shall come upon them. The same is also written in Osee the thirteenth chapter. So it appears there are many scourges and fleshly torments in hell to torment sinners with. Certainly the damned soul shall have to say with the Psalter, \"The sorrows of death have passed me by, and the pains of hell have found me.\" It says, \"It has overtaken me for this reason. For it is to him a vestment or covering of maladies, which shall be both within him and without him.\" O what vestment shall this be that shall be worn by women with painful threads, and those without number, which can never be undone or taken away? For with an inescapable string it shall be inseparably bound to the sinner. This is the vestment that is written of in I say, in the thirteenth chapter, saying, \"Your vestment shall be worms.\" The consideration of these many fold pains moved and called David from sin, and therefore he said to our Lord, \"How many sorrowful afflictions have you given me. And you have covered me in reproach.\" The consideration of these pains also moved a hermit at one time to take upon himself a sharp, painful life. Which he led in his hermitage. As it is read in Vitis Patrum. It was asked of him why he would afflict himself so. And he answered. A knight in the time of young Constantine, around the years 850-856 AD, endured such labor in his life that it could not be compared to one day of torments reserved for sinners in the future, as Beda describes in his writing of England. In Vitis Patrum, it is recorded that this knight built a little house by a riverbank. He would often run through the river fully clothed during wintertime. He allowed his clothes to freeze to his flesh, then leap into a hot bath as possible. He lived this way until his death. When people saw him behave in such a manner, they criticized him. He replied, \"If you had seen what I have seen, you would do as I do. Rather more Saint Gregory says.\"  The vy\u00a6syon of the paynes of hel\u00a6le is the moost excellente moeuyng that can be to penaunce and contricion The thyrde condycyon encreasyng the paynes of helle is the euerlastyng\u2223nesse therof. It is wryten in the boke of Sapyence the .iiii. chapitre. Oure lorde shall mocke them. That is to vnderstonde synners after they shall fall from theyr worshyp among them that be sem\u00a6pyternally dede. Saynte Mathew sayth the .xxv. chapitre. They be those / that shall goo in to tour\u2223mentes. In Iudyth the xvi. chapitre is red / that our lord shall sende wor\u2223mes of fyre ayenst theyr fleshe / that they may bre\u0304\u00a6ne and yet lyue and fele the paynes for euer. To that purpose speketh I\u2223saye in his last Chapitre th{us}. Theyr wormes shal not dye / nother theyr fy\u2223re quenche. And therfore sayth our lord in Deutro\u00a6nomye in the .xxxii. chapi\u00a6tre. The fyre is kynde\u2223led with my furour and shall brenne in to the lo\u2223west parte of helle / and that shall be perpetuelly and endelesly. Isaye in his .xxxiii. chapitre sayth Among those who shall suffer and endure the devouring fire, which one shall it be, according to Isaiah in chapter XXXIII? The ground where they dwell shall be converted into burning pitch night and day, and it shall not quench. The smoke shall rise from generation to generation upon them, as it is written in the Apocalypses in chapter XX. The devil shall be sent into the lake of fire and sulfur and brimstone. There the wicked and the false prophet shall be tormented night and day in the world of worlds. And he who is not found in the book of life shall be sent into the lake of fire to dwell in the shadow of death, where there is no order but eternal horror and sorrow. It is written in Job, chapter X, and also Saint Gregory says in his Morals, \"That is to say,\" (a very horrible word). Then shall the miserable sinners suffer great pain with great fear, a great flame with darkness, and death without ending, an end without finishing, for death shall ever live, and that end shall begin again. And that sin shall never fail. A poet shows how the miserable death cannot die nor finish, but seems all way to begin and renew weeping and languishing. Peter in a pit said, \"There shall be no order of any manner of torments nor sparing; but pain shall renew and begin again endlessly. Death cannot die there, for it shall be always permanent and never ceasing, to the end that condemned souls may miserably increase in their pains and sorrows and be nourished in eternal death. The Psalter says, 'They are cast into hell as sheep, and death feeds them.' More than this, sinners have their feeding of death. What shall be their drink? Hear what is written in Deuteronomy in the thirty-second.\" Chapter. The beginning of the grape and the vine, shall be assailed and galled by Dragons, and the venom of the Adder, called Aspe. Which is incurable. O how shall sinners be tormented, see it not how they are perpetually tortured with the most cruel death, they shall live then in dying, and be dead living. Saint Bernard says in a book that he sent to Pope Eugenius, The biting worm and the living death. I am greatly troubled and secretly fear. I dread falling into the hands of the death that ever lives, and of the life that never dies. Saint Gregory says, That the soul of sinners shall die of eternal death. O good Lord eternal, why have you allowed me to do contrary to your will and work my own sorrow, why do you not help me out of sin, whereby I might escape this perpetual death. O how happy. \"Oh, how blessed shall he be who is not defiled nor entangled with the filth of sin, and who has not rejoiced in the sensual voluptuities of this transitory world nor in temporal vanities. Certainly, I have seen that we miserable sinners have erred from the way of life, and the light of justice has not shone upon us. We have not followed the ways of our Lord, but have taken the unhappy ways of iniquity and destruction. It is written in Isaiah, the forty-ninth chapter, we have toiled in vain and for nothing, we have wasted all our strength. What has our pride availed us, what has profited our pomp and the vanity of the riches of this world, what have we been amended by our jewels or precious garments, by our delicious meals and drinks, our gluttonies, our laughter and idle disports? Now what avails us all things, in which we have vainly, unfruitfully, and damningly spent our time. Alas, alas, we have lost and passed our days without fruit.\" and may be likened to a dunghill, and though these things pass, yet our wretchedness shall remain for our eternal torment. Our Lord shall say to every damned soul, as is written in Job in the 20th chapter: He shall suffer torments and pains according to the multitude of his wicked operations. And in the 18th chapter of Revelation it is written: As much as he has glorified himself in delights and pleasures, so much torment and pain shall be given him therefore to remain therein eternally. Now is it not a great folly for the rich or vain pleasures of this world, or any other miserable thing, for a man to submit himself to perpetual torment, both of his body and of his soul. John Chrysostom says in his book titled \"On the Repentance of Sins\": What continuance of lechery and space of delights will you compare to the sempiternal pains? Now consider it well. C. year in delights, set thereon another. C. and yet. C. and after that ten. Hundreds of years if you want to know what comparison this is to eternity. May not all the time of our bodily life resemble a dream of the night in regard to the transient life. Is there anyone who ought to have one pleasant and delectable night in days / and therefore to find the transient pains / and so change for a pleasant dream so little enduring / to have the pains of hell. Which are perpetual. What shall we speak of this pleasure / or of those pains? The pleasures pass lightly away / and the pains must remain everlastingly. Now take it. If the time and the space of the pleasures and of the pains are equal. Is there anyone who ought to be so mad or so foolish / as to choose for one day of pleasure here a day of damnation in hell. Remember how one hour of bodily sickness in this world takes away all pleasure for the season. Right so Remember how the perpetual pains ought to resist against all sins. O how great torment and pain shall be to the damned souls, their eternal damning and perpetual death is so harsh and so sore, that I wot not how, or how I could express it grievously. Now take we that there was a piece of metal as great as might be contained within the concave of the eight sphere. And every myriad year, there should be taken from it a little piece like a grain, and so consequently till it was brought to nothing. Should not eternity be finished by that time, and the damned souls delivered out of their pains? I answer and say you nay. For the perpetuity shall then be but at the beginning. There can be no proportion in an infinite thing, as Aristotle the philosopher says in his eighth book of his physics. Certainly, if damned souls might know and understand that they should be delivered from those intolerable pains of hell as soon as the said piece of metal was wasted and gone, yet they might have hope for redemption before that season, and have some manner of comfort. Knowing that their torments would sometime come to an end, yet the years would be incomprehensible and numberless. Now, one of the greatest pains is the desolation and lack of hope, ever to be redeemed and delivered out of eternal torments. It is written in Isaiah the thirty-fourth chapter, \"The sinner shall be in desolation, time and world without end.\" It is written in the book of Jeremiah the third chapter, \"My end and my hope is perished.\" Jeremiah in his fifteenth chapter asks, \"Why is my sorrow made perpetual, and my wounds incurable?\" To which is answered in the tenth chapter of Proverbs, \"When the wicked is slain, there is hope for him, but the transgressor there is no hope.\" There is then none hope to be had. Listen and remember this, all you who are gatherers of our lord, lest this most cruel and sorrowful place of hell swallow you, from whence you may never be pulled out. Look now, you may see clearly how the wretched sinner cannot be redeemed out of hell. Therefore, my right dear friends, I am amongst you and require you, bear this in mind, and consider well the example of the piece of metal specified above. And now tell me what you feel, and what your own heart deems and judges in this matter. I am certain that your discretion will give it credence, for true it is, and by reason it must needs apply. Also think of the diverse provinces of lands and imagine every region of them. Consider the seas, rivers, and ponds. Enclose in your mind the circuit of the world, and go every where thereof. Flee up into the air, and then descend into the lowest part of there, and in your mind, imagine and extend how great a thing this should be. If it could not be consumed by the passage of time, and then tell me what you think of the infinite pains of sinners. Should the consuming of the same substance be endured for a long time, or the relieving of the persistent pains? There is nothing that can be compared to eternity. Therefore, we ought all in our hearts to tremble and fear it. Who is he that fears it not? Who is he that is not abashed by it? Who is he that would rather endure the consuming of the aforementioned substance than the time of eternity? Let this said substance and this time of eternity be placed upon your heart, and you will find it profitable and greatly to your advantage. For if you will not correct and retract yourself from your sins by the love you owe to bear unto God. Yet the mirror and reminder of the intolerable and infinite pains should require, sequester, and withdraw us from sins. O Lord God, that this enduring pain is to be avoided and dreaded. And weepingly we ought to remember our sins by great contrition, that we might thereby come to the eternal saving salvation. Lo, before this it has been shown how infernal pains increase and how they may never cease or finish. Which was well considered by one sometime called Fullon of Marlowe, who in his days was an excellent judge abandoned and given to the vanities of the world. In a day he thought of the pains of hell and of the eternity thereof in his heart. If he were compelled to lie in a fair and soft bed well hung and pleasantly dressed, and for no necessity might depart from it, yet all were it never so delightful, it could not lie in his power to endure it continually. And there he remembered how he should then endure the intolerable, persistent pains of hell, which are lingering and from which none may depart. This aforementioned Fulson, considering that he had left all his worldly delights and made himself a monk, became archbishop of Toulouse, where he lived and guided himself right holy in the service of our lord. The consideration of the persistent pains of hell should endure and comfort every godly soul to fight and resist mightily against its ghostly enemy, for if the flesh yields and overcomes him, he may be sure to lie there without great repentance and grace in the eternal pains of hell. And therefore, for Jesus' sake, with all your might, fight and resist vigorously against the cruel enemy of all mankind, who does nothing but lie in wait to bring us all to damnation. Eusebius says in his book of the destruction of Jews. One of King Alexander's great captains saw once an immense army approaching to fight against him. When his people saw them come, they prepared a feast and drank, intending to increase their physical strength and put their trust in it rather than in him, who could not resist all other powers. This good captain, seeing that they placed more hope in their bodily strength than in his, said, \"O noble and worthy men, let us dine together now, for we are likely to sup in hell this night all in one company.\" Hearing these words, they abandoned their fear and put their trust in the Lord, and fought so vigorously that they overcame their enemies with triumph and honor. Considering that the memory of the pains of Helie should withdraw us from worldly delights. It is read in Vitis Patrum. An ancient man once said that when a woman wishes to nurse her child and makes it look at the sweetness of her milk, she will place a little mustard or some other bitter thing on her pap to make the child withdraw and lose its appetite from the sweet milk. So it seems that the sour remembrance of the perpetual torments and pains of hell ought to recall a man from all the vain delight of this wretched world. Job says in his sixth chapter, \"Can a man not cast off a thing which should cause him bitter grief? That is to say, the perpetual pains.\" Prosper says, \"In this present life, the temporal delights are full of pleasure, and the trials are bitter. But who is he who would not gladly endure trials in this life for fear of the eternal pains of hell? And who is he who ought not to despise the delightful pleasures of this world to have the greatest happy joy of everlasting bliss\" It is said in the Legend of Saint John the Evangelist that rich and mighty people were converted by his preaching and renounced all their worldly riches. Yet they saw that their servants were rewarded with the flattery, glory, and fortune of this world, causing them to regret having lost all their goods. Saint John understood this by the Holy Spirit and prayed for their salvation. And then our Lord changed certain pieces of timber into fine gold and hard flint stones into precious jewels. And so they were restored to greater treasure and riches than they had ever lost for our Lord's sake. Then it happened that Saint John raised from the dead a young man who showed to chosen people the eternal glory that they had lost. They were so abashed and in such great fear. That forthwith they despised and refused all worldly riches and delights, and willingly returned to their pout be to come in hell, which shall be perpetually enduring. Therefore, if thou print it well in thine heart, though thy cell were full of worms, thou shouldst not grumble, but wouldst abide in it quietly to avoid these transient pains. For every sinner must endure the eternal torments of hell, or the right sharp pains of purgatory, or else he must do and suffer sufficient penance in this world. Then what unhappy creature is he that is so blind and so hale the bitternesses and sorrows, whatever they be. Comparing them distinctly with the pains of hell, and thou shalt more well know that all pains here are in regard to those as nothing. Saint Bernard says in a Psalm: Thou diedst to wake on nights, to fast and to labor with thine hands. But Remembering the perpetual flames, all that ought to be but light unto thee. Certaine all solitary life is to be confronted by that Remembrance. And if thou knewest the extreme discoursing of all idle words, silence should displease thee now. Saint Augustine in a sermon says, \"How delightful thoughts conquer human nature and are overcome by the delights and voluptuous concupiscence of this world, which shun all labors and are nothing but pleasures and follow all ways of delight. But when thou thinkest of the necessity and dangerous last judgment and eternal pains, what other fear of those torments, or sometimes for the hope of the most rich reward, moves a man from all the passions of his pleasant delightful thoughts. Abacuc says desirously in his third chapter.\" Rottenness will enter into my bones and spring under me in my life because I should rest from tribulation. Behold here my right dear friends how fruitful and wholesome is the Remembrance of infernal pains. The Psalter says, \"Sinners are carried into hell.\" Therefore, every man in his life should endeavor to resist that danger. Or else they must live dying perpetually. It is read. How he is everlasting celestial glory the third part of the four last things which are to come. Of which certainly the remembrance withdraws a man from sin. Is the mind of the everlasting celestial glory. And if a man refrains himself from murder or any criminal cause for fear of losing his honor or temporal goods, how much more ought he to refrain, dread, and shun all sinful operations. By which he may lose the most blessed sempiternal joys. Augustine says in his confessions, \"There is a joy that is not to be given to felon sinners but to those who, of their free will, love and worship the Lord God, and you yourself are that joy. For this reason it is written in the first Epistle to the Corinthians, the sixth chapter, 'The wicked shall not inherit the kingdom of God, but the wicked will be cast out of it, as gluttons and dishonest people are driven out from their lord's court, and not allowed to sit among kings and princes at their splendid tables.' Cassiodorus says that every man is cast from the depths according to the quantity of his sins. And certainly his casting down is measured according to the delight he has had in them. Should not then every creature shun doing sin and hold it in abhorrence as a mortal thing, knowing that thereby is lost celestial eternal glory?\" O what shall I, the bare wretch, express such sayings or describe this incomprehensible glory? Certainly, there was never an eye that saw it, nor ear that heard it, nor mind that conceived the joy that God has ordained for those He loves. As it is written in the first Epistle to the Corinthians, the second chapter. Therefore, what more can I say or write in this work? I am like one born blind, disputing in colors having no confidence in my own understanding. But for this reason, I must refer myself to the testimonies of scriptures, by which I will speak.\n\nIt is to be noted that although in the heavenly glory there are innumerable things clearly revealing the joy and felicity thereof, I will specifically show how it is to be received for three reasons:\n\nFirst, for the sweet rain and excellent clarity thereof.\nSecond, for the most abundant goodnesses that are therein.\nThird, for the most blissful joy thereof enduringly. the beauty thereof. The infinite goodness cannot be measured, the eternal joy cannot be compared or sufficiently praised. I shall treat briefly of these three things in this last part.\n\nThus ends the prologue of the fourth and last part of this book.\n\nHow the kingdom of heaven is praised for its beauty and clarity.\n\nFirst, the kingdom of heaven is to be recommended for the sovereign beauty and clarity of it, as it is written in the Book of Wisdom in the fifth chapter, where it is called the kingdom of beauty. The Psalter says, \"Lord, I have loved the beauty of your house.\" It is also written in Tobit, chapter thirteen, \"I shall be happy if the remains of my body may see the splendor of Jerusalem, whose gates are made of sapphires and emeralds and other precious stones. The circuit of its walls is made of bright stones, and all its places are paved with fine gold. It is written in Revelation chapter 21 that the city was made of fine gold pure and clear as glass. The foundation of the walls enclosed with all precious stones. The twelve gates shall have twelve pearls. And the streets of the city shall be of fine gold shining as bright as glass. The temple is not yet spoken of-- Certainly almighty God is the temple there, and the Lamb is the light. The saved city has no need of the Sun or of the Moon to light it, for the brightness of our Lord shall illuminate it, and the Lamb shall be the lantern, and the people shall walk by that brightness. It is also read in Revelation chapter 22 that it shall never be night there, therefore there is no need of candle or lamp or light of the sun. For the brightness of our Lord shall light and illuminate them perpetually, which saying may well agree with that which is written in Isaiah chapter 60. Thou shalt have no need of the shining of the sun nor the resplendishness of the moon. For our Lord shall light and illuminate eternally. In truth, He is a glass without any spot and a light illuminating eternally, as it is written in the Book of Wisdom in the seventh chapter. Also, our Lord shall be the resplendence of glory. As is written to the Hebrews in the first chapter. Whose resplendence shall be an holy light. Abacuk in his third chapter speaks of this resplendence, and all the saints shall take in the kingdom of heaven cleanness and sempiternal light, with which they shall rejoice incessantly in great felicity. It is also written in the Book of Job the fifth chapter. Those that love Him shall shine and resplend as the sun does in its rising. Also is written in the Book of Wisdom the third chapter. How those that are just shall shine in their father's kingdom like the sun. O Lord, sempiternal ground of all virtue. How good and how glorious is the Royal One, and how beloved should its tabernacles be. How great is its beauty, how abundant is its resplendence within it. How marvelous is the bright clarity thereof, and how sovereign is the sweetness of its celestial court. For this reason says Saint Augustine in his book of the Free Men: So great is the beauty of Justice, so great is the sweetness of thy eternal light. If it were not expedient to dwell therein forever but for one hour of the day for that joy alone, the innumerable days of this present life, full of all temporal goods, ought therefore to be despised and forborne. Now certainly it is not unreasonably spoken, nor without a great ground, that it is better to be one day in that court than a thousand in this world. O celestial Jerusalem. O shining house full of all brightness, I wish my pilgrimage to reach unto thee, and to be possessed by him who made both thee and me. And therefore says Saint Bernarde in his third book on the Gospel Missus est angelus Gabriel. O how glorious is the kingdom of heaven. The kings have assembled them in a month, that is to understand, to love, praise, and glorify him who is king above all kings and lord over all lords. In the resplendent contemplation of whom the Jewish people shall shine as the sun in the realm of their father. The Psalter says, \"You shall fill me with joy in your presence.\" Job also says in the thirty-third chapter, \"His face shall be seen in great joyful gladness.\" All those shall behold and have sight of that most sweet Face, it having truly served our Lord and Savior Jesus Christ in humility of heart, in good labors and virtuous works. Isaiah says in his thirty-third chapter, \"They shall see the king of kings in his great beauty.\" O how blessed. O how agreeable. O how sweet and how happy shall be the beholding of our savior Jesus Christ to those who have fiercely loved him. They shall rejoice in the Lord and delight in Jesus Christ, my God. O how great will those rejoice who are filled with celestial joys, and what joy and gladness they will have, those who are illuminated with the vision of the resplendent face of our Lord God. This joy and gladness shall be permanent and enduring in the world.\n\nThe celestial realm is secondly commended for its abundant goodness. Saint Augustine says in his book City of God that God has ordained that those whom he loves may not only be attained by hope, but also by possession with charity. The rewards of the holy saints cannot be named nor estimated. Their bounty is so precious that it cannot be sufficiently praised. Of the superabundant rich goodness of this celestial Kingdom is written in Deuteronomy in the eighth chapter, thus: \"Our Lord God shall lead you into a good land, a land flowing with milk and honey. With fountains and springs, with fields and mountains; from which shall come rivers and streams. He shall lead you also into a land of wheat, barley, and vines, figs and pomegranates, grain and olive oil, honey and wine.\" Now certainly, this is a most commodious country, filled with sweetness. This is the land to which the sons of Adam were sent, as is written in the book of Joshua, the eighteenth chapter, which said at their return. We have seen a commodious, plentiful, and rich cone tree right before us. Will you not be impressed by it nor cease, but let us go take possession of it. For there is no labor, and our lord shall give us a room therein, whereby we shall have none necessity nor lack. For there is nothing that enjoys and all good delectations are there. Saint Austin says that the eternal beauty and well-being are particularly in two things. That is to say, in the absence of all evil and in the presence of all good. If you ask me what things are in heaven, I can answer you no other way but that all things that are good are there, and all things that are nothing can never come there. Therefore, Saint Gregory says, \"There is no good thing desired nor lacked there, nor is there any thing within it that hurts or enjoys.\" It is written in the last chapter of Revelation: They shall no longer have hunger or thirst. The sun or the heat shall no longer harm them, for the Lamb in the midst of the throne will shepherd and bring them to the fountain of the water of life. And more is following in the same chapter: Show me the water of the water of life. Whoever is thirsty, come and drink. Whoever takes of that water will never be thirsty again, as it is written in the Gospel of St. John in the third chapter. O how happy and blessed is that country, where God is all in all, and where there is no poverty or lack of any good thing. This country is the celestial pasture, in which nothing needs to be washed. For in this pasture, our Lord will feed and nourish His true lovers whom He will clothe perpetually. Therefore, says our Lord in Ezekiel the thirty-fourth chapter. I shall put them in their trees and feed them in the mountains of Israel. Now certainly, the happy statements of heaven are well fed with knowledge of the supernatural truth, which is to them a fruitful pasture. Be it when they enter into contemplation of the divinity, or in considering the grace of humanity. And in both these, they shall find cause to be satisfied and fed with delight. And they shall feel the fruit of sovereign sweetness, & as the Psalter says, \"He has given you the fullness of the fine fatness of the flower of wheat.\" The fatness of the flower of wheat is the delight of sweetness caused by the love of God. Of the which flower of wheat, by the same love may my soul be filled, and then I shall rest in the eternal joyous security always increasing and never drying. Here is now shown how good is this country where the happy men shall be fed, which is so fruitful and plentiful. Certainly, this is the country of life. In the hope that we may experience the goodness of the Lord, the Psalter says we shall all be filled with the goods of His house. But only the grace of the Incomprehensible glory is what states will be filled with. Saint Bernard says in a sermon on Dedication, \"The reasonable soul, made in God's image, may well be occupied with all other things. But it may not be fully filled. Certainly, one comprehending God may not be filled with less than God. We shall not only be filled with this unreachable glory, but also we shall be drunk and intoxicated by it. It is read in Jeremiah the 31st chapter, \"I will make the souls of the priests of grace drunk with the wine of the joyous glory that is ordained for good people. He will set and administer to them a feast of glory and give them the drink of merry wine and sweetness. Then it will be said to those who shall eat there, as is written in the Canticles in the 5th chapter. My right dear friends, eat and drink and make you drunk. In Isaiah the XXIX chapter also it writes, \"Make you drunk / not with wine / and wherewith shall they make them drunk / with joy and with gladness and with felicity / and with many manners of the celestial glory.\" O good lord God eternal, how sweetly shall your good and new servants be drunk with the plentifulness of your house / and with the voluptuousness of the. For in it is the fountain of life, the fountain of beatitude and of glory permanent and never failing. Certes, all sweetness belongs to your house. It is the city of the Lord / the which is full of all riches / and resplendent with all goods. Therefore says Isaiah in his XXIII chapter, \"Your eye shall see Jerusalem full abundant of all goods.\" The great multitude of the abundant things before mentioned of this city should not only satisfy us here, but also specifically the restful multitude of this people. Wherein those who are happy shall delight them entirely in the country above specified. The same Isaiah says in his fifth chapter, \"You shall go out in joy, and be led forth in peace; the mountains and the hills shall break forth into singing before you, and all the trees of the field shall clap their hands. O house of Jacob, come, let us walk in the light of the Lord.\" Isaiah also says in the ninth and thirty-second chapters, \"My people shall dwell in a peaceful habitation, in secure dwellings, and in quiet resting places. Happy and blessed shall be the one who loves you, O Jerusalem, and he who grieves over you; for he will eat the good of the land and delight in the riches of your house.\" Tobit also says in the thirteenth chapter, \"O Jerusalem, city of God, blessed are those who love you and rejoice in your peace. It is in Ezekiel's thirteenth chapter, 'The sanctuary will be established for you, a place of judgment and justice, a place of peace.\" The saints see in the vision of peace, there is joy and peace with peace, which is so precious that it surpasses all human understanding. Now then, he who will be partaker of such great joy and peace with the saints eternally in heaven, must learn now to suffer humbly and have patience here on earth. For as it is written in a book called Aurora drawn out of the Bible. By suffering is won that most noble rest, and there is none so wise that can rejoice in that peace. But only it is had by the faithful and suffering of tribulations and pains patiently in this mortal world.\n\nHow the Realm of heaven is praised and land granted for the joy and bliss that is there eternally.\n\nThirdly, the Realm and kingdom of God is to be recommended for great joy and gladness that is there eternally enduring, and thereon says St. Gregory in an Homily. Who has that tongue that can sufficiently declare and express the joys of that sovereign City? Or who has conveniently the understanding to comprehend how great those joys are to the companies of Angels, and to the happy souls. And how inestimable is that most blessed eternal joy and glory in beholding the countenance of our Lord God, having no manner of trouble or fear of death, but live in rejoicing them of that most precious gift of grace, which shall ever be permanent and without corruption. Certainly, the Royal City, you, are under the protection of Jerusalem, which Jerusalem is most bountifully plenteous and blissfully edified. O city of cities, which is so abundantly full of blessed joys to the happy souls, loved be you. It is written in Isaiah in the last chapter. Rejoice you with Jerusalem. And disport yourself in her to the end, that you may know and be filled and fed with the pap of consolation, and that you may be abundant in all manners with the delectable consolations of that glory. Of the inestimable felicity and glory of that noble City speaks Saint Augustine in his book of the City of God, saying, \"O how great shall the felicity be there.\" Where shall there be pain or harm or woe or good thing hidden, but only that which is holy devoted to the living and praising of our Lord. It is written in Isaiah in the LXXIV chapter. There was never an eye that saw without [or] this joy which it has ordained for those who abide, nor more great gladness can be than that you will give to those whom you love, which they shall possess perpetually. It is read in the same Isaiah, the XXX chapter. They shall come into Zion and all loving and eternal joys upon their heads. The Psalter says, \"Our Lord has known the days of those who are pure and undefiled, and their inheritance shall be perpetual.\" It is written in Tobit the XIII chapter. \"Lord, you are greatly eternal, and your kingdom is in all the world.\" Saint Augustine says in his book \"The City of God,\" \"We shall be understanding and shall see, praise and love only you, Lord.\" This shall be in the day that is without end. Now what should we desire to be our end? but to search and seek the ways to come into that realm where joys have no end, which realm is the realm of all the worlds, and certainly its power and lordship is upon all generations. The Book of Thoby says in his thirteen chapter: \"Blessed be our Lord, who has raised Jerusalem to the intent that his realm be above in the world of worlds. O how glorious is the realm, where the blessed saints rejoice with Jesus Christ, and they clad as in white aloes follow the lamb. Now of this world to come speaks St. Augustine in his book of the debate between virtues and vices, saying: \"The love of this worldly pleasure is departed from me, for there is no creature but he must need finish and die here. It is all other ways of the love of the world to come. In which all are so filled that they can never die after it. And therein is no adversity, no trouble, no anguish, no pain, no disease annoying, nor weariness. But there reign joy everlasting. The Psalter says. The righteous eat and drink and rejoice in the presence of our lord, delighting in gladness. And all sorrow and sadness flees from them. It is written in The Revelation, the 21st chapter. Our lord shall wipe away their tears. Moreover, there shall be no weeping, sorrow, nor death, for all that has passed before. Isaiah says in his 25th chapter. Our lord shall take away the tears from every face, and shall take away the reproaches of his people in every land. Then the people shall say, \"Here is our lord God, whom we have waited for; he shall save us. We have endured and suffered for him.\" Therefore, we rejoice with and by him in salvation. Oh, how great will be that joyful gladness to those who are glorified not only in love but also in body. It is written in Isaiah, the 65th chapter. They shall be doubly possessed in their land. In the Proverbs, the last chapter is written: All his family servants shall be clad in double. That is to say, with two folds, one is the body which they now possess. Yet their souls will not only have joy in their own good works but also in the merits of the happy saints. The Lord says in Jeremiah, chapter XXXIII: I will surely dwell among them, and they shall be my people, and I will be their God. I will give them a heart and a soul not only by the unity of substance but also by the bond of charity. Behold me, dear friends, if the soul of a martyr, confessor, virgin, and you are alone, it seems that you will rejoice in their joys, and your souls will be similar to the apostles or any other saints. St. Gregory says that charity will be so abundant there that he who has it not for himself will rejoice in seeing another have it. Certainly these marvelous and numerous joys can never enter a man's heart here and there; every heart shall be replenished and filled with them. For within and without, above and beneath, and in every part, the happy souls shall marvelously rejoice in them. In the inward part by the purity of their consciences. In the outward part by the glorifying of their bodies. In the lower part by the renewing beauty of the heavens and of the creatures there. In the highest part by the clear and visible sight of our Lord God. And in all other parts by the joyful and delightful company of all the saints of heaven. Now truly there is no man who can imagine or think the greatness of the joys that are there. I cannot tell the rejoicing of the inhabitants in heaven reigning among the angels of our Lord God perpetually. It is written in the Gospel of St. Matthew in the 25th chapter. Enter into the joy of your lord. Enter within yourself into that joy, and with your whole heart enter therein. Of these innumerable quantities of celestial joys, Saint Bernarde speaks in his book of Meditations. Their gladness has all things in possession; there all feastings are possessed, and the men accompanied by angels shall remain there perpetually without any manner of fleshly infirmity. There is infinite joyousness; there is eternal beatitude; and after one is there to receive it, he shall remain there durably. There is rest without labor, peace and friendship without envy. quietness and security without danger, and the most pleasant sweetness in the vision of our Lord God. Saint Bernarde says, \"The joys and sweetness of that country are so great that if a man were there but for only the space of an hour, all the joys and delights of this present life might comparably be surpassed by reason.\" \"And all the joys and beauties that could be thought of and had here are but pains, bitternesses, and filths in comparison to those of the Lord. O good Lord, what have I desired in this world or in the heaven above, that all things should be much more desired than any power here: gold, silver, or precious stones. Now what more can I say about this country and the holy city of Jerusalem? In its streets is sung incessantly, Allleluya, with joyous and sweet melodious tunes. As is written in Tobit, the thirteenth chapter. It is also read in Isaiah, the forty-third chapter. Joy and gladness shall be found in the country with the acts of graces and the voices of loving ones, and all shall say in his Temple, \"Looking upon honor and glory be to the Lord.\" Therefore, the voices of joy and health shall sound in the tabernacles of the just people.\" In the city of our Lord, continually through the saints, who have utterly forgotten the troubles, labors, and wretchednesses of this world, enjoying the celestial bliss. O how sweetly, how pleasantly, and how clearly sing those in delights who before have wept in gamut and in anguish. Of this city speaks Saint Augustine in his book of meditations, saying, \"O city, which is a celestial house and a sure container for the souls, certain and sure without any diminution. Isaiah says in his thirty-second chapter, \"There shall be surety forever.\" Ezekiel says in his thirty-eighth chapter, \"They shall inhabit firmly in eternity without any manner of fear.\" It is read in the Proverbs of Solomon in the first chapter, \"He that hath well heard shall rest without fear and enjoy in abundance.\" Saint Augustine says, \"The eternal security surrounds and fulfills the beatitudes of all celestial goodnesses.\" Wherever that simplicity may fail, all other celestial goodnesses, however sweet, should be the less to be praised. Saint John says in his eighteenth chapter, \"In assurance, there is no man who shall envy you your joy, O house of our Lord, city of the great king. How innumerable and how great are your eternal joys, with the manifold gladnesses of those souls that inhabit them. Now surely, those blessed ones who inhabit your house, loving you during the world of worlds, are well blessed. Who is he having an ignorant memory that thinks not that all the company of heaven loves him divinely in heaven? The assurance of this perpetual celestial joy and gladness may be understood in that it is compared to the olive tree. As Ozias says in his forty-fourth chapter, \"His glory shall be like an olive tree, which is and continues green winter and summer.\" Of this eternal glory, John Chrysostom also says in his book of the Reparation of the Fall of Man: How great shall the voluptuousness be, the joy and gladness to the soul, to be with Jesus Christ, receiving the vestment of salvation. According to truth, as it is written in Job, the twenty-second chapter: Thou shalt be abundant then in the delight of the most mighty Lord, and shalt lift up thine eyes toward God, and the light shall shine in thy ways. Of this light is written in Ecclesiastes, the eleventh chapter: It is a delightful light to see the sun. That is, to understand Jesus Christ. Which to know and behold continually surpasses and exceeds all the joys of this world, and is no marvel. For that knowledge and vision is the food of glory and life everlasting of the blessed saints. Saint John says in his eighteenth chapter: The eternal life is this, to know the true God and Jesus Christ, whom thou sendest down to us in this earth for our redemption. Now one who may obtain and come to that blissful knowledge after due lecture and to see God face to face, that shall be the most excellent joy and a springing of all joyful gladnesses. Saint Bernard says in his sermon. Indeed that is a true and sovereign joy, which is concealed and had not only by one creature but also by the creator and maker of all creatures. That joy you shall have when He shall show His face. Therefore the prophet says, \"Lord, I require thee, let me see thy gracious face full of all joy and gladness. Alas, my delight is prolonged from me till I may have that great wealth. And till I may be drawn unto God my savior, I shall shed tears night and day.\" Certainly the vision by which our Lord is seen face to face is in the third heaven. And if it could be said, it is the paradise of thousands of heavens, where the fountain of clear water is seen by the happy life. Isaiah says in his sixty-first chapter. Chapter Thou shalt see then the face of our Lord, and shall be abundant in delightations and joys everlastingly. O how good art Thou, Lord of Israel, to those who have rightful hearts, who will give them so great, so rich, and so pleasant joys. My dear brethren, here you gladly speak of these delightations and joys, and take pleasure in them. Nevertheless, you ought not to be ignorant to understand that the blessed saints come never to these joys, but by great pains and labors. Saint Gregory says in his Homily, \"The greatness of the rewards gives me courage, and my labors ought not to fear me, for one can never attain to great rewards but by great labors.\" That noble preacher Saint Paul in the second Epistle to Timothy, in the second Chapter, says, \"There shall be none crowned but such as have fought manfully. Verily, every man shall receive his rewards, which shall be after his labors.\" There are diverse who will not live well and yet they desire to die well. They may know that the death of saints is precious in the presence of our Lord. They may also know that when our Lord has given rest to souls, they shall dwell in his heritage permanently, because they have been those who always followed him in resisting temptations. Many of you would reign with Jesus Christ, but you will suffer nothing for his sake. Balaam was such one; for in considering the castle of the children of Israel, he intended the having of the eternal beatitude, and said in himself, \"Die my soul as just souls die, and may my last things be similar to theirs.\" He delighted greatly in their glorious end, but he groaned to take their labors and pains whereby they had deserved the glory eternal. O God, Lord Jesus, we would gladly reign with thee. Despite our unwillingness, we shall not lend a hand nor be implicated in your suffering. You pursue mystery and poverty, while we have succumbed to voluptuousness and delight. You have assumed the burden of bitternesses and sharpenings to your body, and we have chosen and followed our sensual pleasures. Saint Bernarde said, \"The Son of God is born to whoever is willing; all that pleases Him was granted to Him. He chose to be born in the most miserable time, and the blessed little baby was born of an unwed mother, unable to provide clothes to wrap and cover it in the manger. Certainly, Jesus Christ, who is never deceived, seeks out those most afflicted and pained His flesh. Therefore, it is best and most profitable to choose the bitterest suffering in this world. And he who teaches or advises otherwise should be avoided and given little credence. It was once promised by Isaiah that a little child would come who could reprove the wicked and choose the good.\" The evil was the voluptuous pleaser of the body, and the good was the pain and affliction thereof. This child is the son of God, who chose afflictions and repented and forsook the voluptuous pleasers. As Saint Bernard said, \"O righteous child, thou hast chosen from thy beginning here corporal afflictions, and in suffering hast entered into thy glory which was properly thine own. We living in delectations would enter into that glory, where we live as strangers and not worthy to come thither, but by thy grace. Against this speaks Saint Augustine, saying, \"If it had been fitting for Jesus Christ, Lord and King, whose name is above all names, to have suffered and therewith entered into his eternal glory, what hope or trust shall we have to come thither without suffering, since we are strangers, and can have no entrance there but by him.\" O how foolish and hard-hearted we are to trust in rejoicing in this world and after to reign with Jesus Christ in heaven. He entered there in all nakedness, yet was he there Lord. And we will enter there who are charged with superfluous garments, with riches and the pomp of gold and precious stones. He entered there chastely and fasting. And you will enter there full of gluttony and lechery. He died upon the cross to redeem the one who deliciously sleeps in his bed. Should then the servant not have it, if the master had not bought it, as he did? Certainly not, and I think it would be unbearable. Listen now to what a poet says. The lord, who has sweetly tasted the cross, shall not the servant do the same. Now bear your cross, for he has borne his taste of the vinegar as he did. The reverence nor the ease of the servant should not be more than that of the Lord. If you want to follow him, you must endure his tribulations and hold for certain that you cannot enter heaven through delights and pleasures. Therefore, when you pay your debt to our Lord to use and have the wealth and pleasure of this world pure, and also that the filling of his belly here should feed his soul, and that he should leave delights and pleasures here to go to delights and pleasures there, and that he should be glorified in both worlds, he says also in another place that it is impossible for a man to be possessed of worldly riches and follow Christ. For nature will not allow two contrary things to be mixed together. Certainly we may not both be servants to God and to the devil. Other I am deceived, or in the end they will be beguiled who believe it not. Think how the riches of this world once necessitate necessities in the other world. The damned souls ate and drank and lived deliciously wearing precious garments here, but when he was dead, because he would not believe Moses, he appeared to be between Christ and St. Peter. Where he said this, Abraham said to the false rich man: \"Thou hast had many great wealths in thy life and leprosy has suffered many pains, but now he is in joy and consolation. And you are in pain and torment everlasting. What shall we more say? After that we end, weeping is the testimony of joy and you may not have joy in this world by adversity, but by adversity here you may have everlasting joy. It is manifest that this worldly goods are not true goods, nor are those who so accept them. The sentence of Solomon is just. His sentence is that it is better to be in the house of mourning than in the house of worldly felicity. For those who have received worldly prosperities in their lives shall be tormented after, and for rejoicing in their consolations here is ordained a sempiternal pain. What may be the end of those who have here such great multitude of solaces and pleasers. Doubtless nothing but afflictions and sorrows. Consequently, those who retain the pleasers and solaces of this world, who do not withstanding universal torments and sorrows remain unto them, they have taken unto themselves the courage of wretches, and all such as their corages are led by their good angels, despise and refuse the goods of this present life, and choose to suffer patience therein, whereby they attain the goods of our Lord with all tranquility. St. Bernard says, \"Let then your soul renounce to be in consolation here in this valley of tears, miseries and sorrows, for torment and pains shall come to those who receive here their joys and solaces.\" Now then despise and disregard these transitory vanities, and flee the worldly delights and joys. Be careful not to glory in yourself but in the cross of our Lord Jesus Christ. Peter de Blois wrote to a king of England on the book of Job: Do you think that one can have joy in this present life and also in that which is to come? No, without his joy here, one is tormented with bitterness and sorrow. You are deceived to presume to have perfect joy both here and there, to use this world and take its delights, and yet to obtain the riches of the celestial glory and to rejoice with Jesus Christ. Listen more to what is said in the Gospel by the rich man who was tormented in the fire of hell, desiring a drop of water for the refreshment of his tongue. It was answered him, \"You have received the wealth of the world well, and Lazarus the poor man therefore has now delight and joy, and you are in the pain and torment.\" The said Peter de Bloys said, we might well reputed and call holy the kings and prophets, the apostles. the martyrs, the confessors, and the delicate and tender virgins, who all have despised and fled from worldly riches, and have offered and taken them to the tribunals and shameful deaths for the love of Jesus Christ. If they could have obtained voluptuous delight in the joys of heaven, which they have not obtained but by suffering and pain in this world. Friends, whatever is said, believe firmly and hold for certain. You shall never enter heaven but by the ways that the disciples of Jesus Christ have taught you. That is to say, by tribulations, by good words, good works, and good faith. And what have the disciples taught us, have they not shown us to live so humbly and justly and to retain with all our power, humility, charity, patience, constance, and all other virtues. To despise the world and all its parts. To flee riches and delightments, to do penance, and vigorously to rejoice in tribulations. Now do this similarly to them and their doctrine, and you shall live forever eternally. Be of constant courage in all your anguishes and labors, having hope in the help of our Lord, and he will soon heal and relieve you. Labor manfully, as good knights with Jesus Christ, and do not weary in yourself, saying. Our labors are great, and we are so feeble, that finally we may not persevere in this purpose. Re comfort yourselves, and hear well the words of St. Gregory saying. There ought to be no time thought long, nor any labor great, whereby is obtained the glory eternal. As St. John Crisostom said upon the Gospel of St. Matthew. If this is so, all your other things must be here if you will be lodged above in heaven. This may appear manifestly to you. Also in the Acts of the Apostles, the fourteenth chapter is written. How our entrance into heaven must be by many tribulations. \"O how well was it understood by Saint Augustine that one cannot enter the blessings of heaven without suffering and enduring trials and pains in this world. For he said, \"A soul, if it should always support and sustain torments and pains here, and also suffer for a long time the hell of hell, to attain there, we might surely see our Lord Jesus Christ in His glory and be accompanied by His saints.\" Now, it would not be an excellent thing to have such great wealth as to be partners in such perfect glory. Peter the Bloys said, \"My members fail me through age, and they are weakened by infirmities, and broken by labors, and I melt with tears of my eyes. But if all my brain and the marrow of my bones were converted into tears, yet it would not be sufficient passion in this present time in comparison to attaining that glory which shall be shown to us.\"\" If a man knew what he is and what it is of him and of God, he would think that suffering of a thousand deaths for his sake were but as nothing. Consider now how good and how profitable it is to endure penance for our Lord's sake. Sustain it then gladly and endure it benignly, taking an example by murderers and their condemned. Which would greatly rejoice in themselves if they might, by the hint of one of their ears, have their lives saved. Rejoice in yourself similarly in great gladness, for in doing a little penance here, you may escape and exclude the death of your souls and win eternal joy. Then thou man that art mortal, suffer for the purpose of attaining the life that is to perpetual, such pain as thou wouldest endure for saving thyself temporally, which is uncertain and of little enduring. To this purpose it is written in Ecclesiastes, the sixth chapter. Thou shalt have a little labor, and here in this world is the smallness of penance. And you shall soon eat and drink the generation of it, that is to understand the fruits of glory, which are engendered through the labor of penance. It is written in the book of Wisdom, in the third chapter. He who is weary yet disposes himself well, and his remuneration and reward shall be great. Saint Jerome said, \"My dear and beloved brethren, the labor of our institution is but little, and the rest is great. But our recompense, that is to say, the delights of paradise, will endure world without end. The wise man said in Ecclesiastes in the last chapter, 'Behold how little I have labored, and I have found for me great rest.'\" By the reasons above written, it appears manifestly that though our labors here be but little and good, our rewards in heaven may be great and many. For the joys there are impossible to be comprehended or declared by us. For there was never earthly heart that could imagine the pleasures thereof, nor eye could see, nor ear hear, nor mankind directly experience the delicacies, melodies, and sweetnesses that are there. It may well be surely thought that all that ever is felt delightful or good in this present world is but as the resplendish shadow of the goodness of heaven, which we ought to take as an allegory desiring to come to the original and root thereof, and to have part of that most precious bliss, which is our inheritance. In conclusion, it may appear by great evidence and insensible reasons. The four last things above mentioned are: the bodily death, the day of judgment, the torments of hell, and the glory of paradise, defended and withdrawn from sin in various ways. Those who have these four last things without obstruction in continuous remembrance accept and edify their souls to remain eternally in the most glorious bliss of heaven. And whenever they fall into sin, it is because they have not the aforementioned four things cordially impressed in their minds. Alas, nor the suffering of our Lord. Few consider and ponder the aforementioned four last things. Many believe they can live long, repent in their old age, and thereby appease the Judge and flee the danger of hell. In this hope, they possess heaven eternally. Oh, what presumptuous folly it is to believe and trust to this. That argument concludes not but mocks and deceives all such as have hope or confidence in it. Therefore, do penance for your salvation, or you shall perish and die in your sins to your damning. It is written in Ecclesiastes in the second chapter. If we do not do penance, we shall fall into the hands of one lord, and not into the hands of man. Alas, who is he that sufficiently bewails his sins, who has good sense with his enemy, who has compassion upon the poor people, and who relies on them in their necessities, who duly ministers justice, and who for no vain glory or lucrative of the world will offend his conscience? Our generation is so wretched and so frail that our hearts cannot address themselves to the well but rather to the harm. We favor and delight in worldly things and seek not after Jesus Christ. We love vices, we flee virtues, and lie and rest in our own sins as beasts do in their dung, and therein we rot miserably. Our Lord looks upon the son of man and beholds if there is any asking for grace or in a good disposition, but few are inclined towards it, and many are disposed to the contrary in all sin and wretchedness. Which is to be dreaded, that the miserable time of this world is near at hand. Michaeas prophesied of this in his seventh chapter, saying, \"Holiness is scorned on the earth, and among men there is none that is truly wise.\" Remember well how every man almost every day seeks his own particular cause and wealth, shedding blood and wronging others. What more can I say? Few there are that will endeavor for any good perfection, nor open their eyes for their salvation. So be they blinded in their malicious folly. Whereby life is voluntarily lost, and death won, well-being despised, and harm accepted. Our Lord is displeased, and the devil obeyed. Now then my right dear brothers and friends, strike not at your heads with your own swords, as to say, let not your own deeds be your destruction perpetual. Rise out of sin. Look up and remember what difference is between eternal damnation and perpetual joy and bliss. Forsake and renounce your sins and defend yourself from the devil's power, which you may surely do with contrition, and in asking help and grace from our Lord. It is marvelous that man, who above all earthly things is a rational creature, does not follow the true fount of reason, but disperses and forsakes that which is most profitable and eternally good for that which is mortal and most harmful. O good Lord, what unhappiness causes it, and why should we by our folly lose the souls that you have bought so dear with your most precious blood? Certainly the cause is lack of prudence, good counsel, grace, and heartfelt remembrance of the last four things. Our redeemer most mighty and merciful Jesus, grant us the grace to pursue for our last things with steadfast determination, and to cordially remember your godhead, which may cause us to repel and regret our sins hereafter. Resist our spiritual enemy, and conform us in all good works to your blessed will, in order to obtain finally with the saints your eternal glory.\nBring us the Father, and the Son, and the Holy Ghost reigning in unity, world without end. Amen\nThis book is translated from French into our maternal tongue by the noble and virtuous Lord Anthony Earl of Rysquyres. Lord Scales and of the Isle of Wight. Dean and director of the various holy places. He obtained and procured from our holy father the Pope a great and large Indulgence and grace for the chapel of our lady of the Pye [at St. Stephen's, Westminster], for the relief and help of Christian souls passed from this transitory world. This grace is of like virtue as the indulgence of Scala Coeli. Despite the great labors and charges he had in the service of the king and my lord prince, both in Wales and England, which have been no small thought and concern to him, spiritually and physically, as the fruit thereof clearly shows, yet over and above this temperate disposition, he dedicated himself to devotion at all times when he could, which was but a trifle compared to translating diverse books from French into English. Among other things that passed through my hands were the book of the Wise Sayings or Distichs of the Philosophers, and the wise and holy proverbs of Christine de Pisan in metre. He who has composed various ballads against the seven deadly sins. Furthermore, it seems that he understands the futility and unstable nature of this present life. And that he desires with great zeal and spiritual love our spiritual help and eternal salvation. And that we shall abhor and utterly forsake the abominable and damning sins. Which commonly are used nowadays / as Pride, Perjury, Terrible swearing, Theft, Murder, and many others. Therefore, take up this translating of this present work named Cordyal / trusting that both the readers and hearers thereof shall know themselves hereafter the better / and amend their living or they depart and lose this time of grace for the recovery of their salvation. Whose translation, in my judgment, is a noble and meritorious deed / therefore he is worthy to be greatly commended / and also singularly remembered with our good prayers. For certainly, both readers and hearers, conceiving in their hearts the four last things mentioned may be greatly provoked and called from sin to the great and plentiful mercy of our blessed savior, whose mercy is above all his works. And no man, being contrite and confessed, need fear the obliteration thereof, as is more plainly made clear in the preface of my said lord's book. Then, in obeying and following my said lord's commandment, I am bound to do so, for the manifold benefits and large rewards I have received from him. I have put myself in devotion to accomplish his said desire and commandment, whom I beseech almighty God to keep and maintain in his virtuous and laudable acts and works. And send him the fulfillment of his noble and joyous desires and pleasures in this worldly life. And after this short, dangerous and transitory life, everlasting permanence in heaven. Amen. Which work I began the morning after the said Purification of our blessed Lady. Which was the day of St. Blaise Bishop and Martyr, and ended on the evening of the Annunciation of our said blessed Lady, falling on the Wednesday the fourth and twentieth day of March. In the nineteenth year of King Edward the Fourth.\nPrinted at Westminster Anno Domini\nRegister quarterly.\nprinter's or publisher's device.", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "\"Dieu et mon droit, to hold in service a knight: is to hold by fealty and homage, and to tread to sustain marriage and relief. And note that the service of a knight is the service of land or tenement, to bear arms in war in defense of the kingdom. And it is to sustain marriage and relief because no one is able or capable of bearing arms before he is of the age of twenty-one. And for such a reason as the lord will not lose this by right, nor the realm be weakened in any way. The king wishes, due to his advanced age, that his lord shall hold this in his keeping until he reaches full age, that is, twenty-one years. To hold by great sergeantry is as if a man holds certain lands or tenements from the king in his host or in finding a man to bear his banner or lead his host in these wars, or to find a man armed or a knight or something similar.\" Et la appartenancier garder mariage et relief: si comme il apparait dans la traitise de gardes et reliefs.\nTenir par petit sergeant: est comme un homme tient de terres royales ou tenements rendus a lui un cote, un essai, un cet, un art.\nTenir par estuage: est \u00e0 tenir par service de chevalier. Et il appartenancier garder mariage & relief.\nEt note: un homme ne peut tenir par estuage sans que il tienne par homage. car estuage de comine droit repr\u00e9sente a lui homage, comme il fut assign\u00e9 en l'an xxi d'Edouard III.\nEt note: estuage est une certaine somme d'argent. et doit \u00eatre lev\u00e9e par le seigneur de sa tenante selon la quantit\u00e9 de sa tenure que l'estuage court par tout l'Angleterre. Et ordonn\u00e9 est par tout le conseil d'Angleterre que chaque tenante donnera \u00e0 son seigneur. et c'est r\u00e9ellement pour entretenir la guerre entre l'Angleterre et ceux d'\u00c9cosse ou des galeys et non pas entre autres terres pour ce raison: car ces terres seraient de droit appendues au royaume de l'Angleterre. Tenir is to hold a feudal tenant in ancient English, not to be held as a servant to a knight, and the tenement is not to be relieved of marriage. And note, homage can be said in two ways: ancient fealty and fealty in fact. Homage ancient fealty is where you or your ancestors have held from me and my ancestors before the time of no memory, by sealed and certain rent. Homage in fact is where one is held by the courtesy of England: to be held and where a man takes a wife and has issue, male or female, and the wife is bound by reason of this issue to remain widow or alive: the baron holds this land for the term of his life by the courtesy of England and by the law. For in this case, the fee and the right remain in the person of him who holds. And therefore, this tenant cannot alienate in fee or for another term of life. And if he wishes, he can transfer it to the one to whom he is indebted in return.\n\nTo hold in fee simple: to hold from any man or woman to himself and his heirs and assigns for all time. A tenant holds a tenure: it is a tenure for the term of his life or for the term of another's life. In the former case, the fee and right remain in the person of him who holds. And for this reason, such a tenant cannot alienate in fee simple or for life, and if he dies intestate, it goes to the one in whom the fee and right died.\n\nA tenant in endowment: a man who inherits takes a wife and endows her with a third part of all that was his baron's fee simple or fee tail in dower, and she holds those lands for the term of her life as her frank tenement.\n\nA tenant for life is not a tenant at will, except for a leasehold estate, for no action is maintainable against a life tenant concerning the term of his tenancy, for no life tenement is his but for the term of his life. A tenant for life is a real castle and the other is all movable goods. Tenir en morgage: is to be held for a certain term on condition that the lessor pays a certain sum of money to the tenant at a specified time, allowing the tenant to enter and occupy the lands or tenements, provided the other party holds fee simple, fee tail, or frank tenure. In each case, the lands or tenements are given to the tenant for a certain term on condition that the lessor retains the reversion, allowing the tenant to hold the lands longer than the term if the other party does not fulfill the conditions of the lease. The lands and tenements remain held in mortgage or quasi-mortgage after the specified day.\n\nNote: If land is leased to a tenant in mortgage in fee simple or in fee tail on condition that the first lessor, as stated above, pays the specified sum of money to the tenant at the specified time, allowing the tenant to enter and occupy the lands, and if before the specified day the lessor is dead or dissolved, and the tenant holds the lands, the lessor's heir or devisee shall have no claim.\n\nIn case the tenant takes a wife before the specified day, his wife shall be endowed accordingly. Et note that if the executor pays the money after the deceased person's death, the woman will keep her dower and inheritance. And if the executor has paid the money to the heir of the deceased person before he can oust the woman and take everything, the woman will be endowed. And if after the rent is paid, the donor can enter and evict the woman and take it himself, note that if the lands are leased to a man in mortgage under certain conditions, the lessor, upon alienation of the lessor, is obligated to pay the money to the alienee and not to his feoffee; as it is said and so forth.\n\nTo hold in Burgage is to hold, and if, as the burgesses claim, a man renders lands or tenements to him, rendering a certain rent per annum. A person holds from one lord certain lands or tenements in Burgage, rendering to him a definite rent per year.\nTo Hold in Socage: This means holding from a lord certain lands or tenements rendering to him a definite rent per year for all kinds of services. And note that holding by socage is not holding by service of a knight, nor does it include marriage or relief. Instead, they will double their rent once after the death of their ancestor, as stated in the treatise on wards and reliefs.\nAnd note that socage can be said in three ways. s. Socage in frank tenure: Socage in auxiliary tenure: & Socage of base tenure.\nSocage in frank tenure is holding frankly for a definite rent for all kinds of services, as previously stated. And from this, the tenants will have the guard: and contrarily.\nAnd note that the ward in socage is where it pertains. Socage in ancient tenure: is to hold in ancient demesne or without any small brief or court summons, except for the little brief of tenure: this is where tenants do not render any services to their lords or those holding from them. And for this reason, they are not free tenements.\n\nTo hold in fee simple: is to hold rendering the value or the third part to the lord annually. And nothing else is to be done, except as it is continued in the feoffment. And he who holds in fee simple must do fealty and render no relief.\n\nTo hold in free fee: is to hold freehold land pledged to the king's law.\n\nTo hold in fee base: is to hold from a voluntary lord.\n\nTo hold in pure villenage: is to hold all that which the lord wishes to command. \n\nThe definition of villenage: A villain of sink and of tenure. And it is of one who is his lord's man and may redeem his daughter.\n\nAnd note that some are not pure villains. A villain is not to guard the manor or render relief or do other real services. \"Note that in a village, a vilein (a serf) will not make anything from his own holding unless it is contained within the memory of one person. A vilein holding will not make a free man a vilein, nor will a free holding make a vilein a free man; unless the vilein is holding it continuously for a memory of time. However, a vilein holding will make free holding vilein, either by custom or by claim of its lord.\n\nNote that if a vilein seeks to purchase certain land and takes a wife and alienates and owes before the claim or against the will of his lord: the wife shall be endowed.\n\nNote that in this case, if the lord grants a writ that the vilein who is vilein to the lord shall render to the alienee the voucher. And by the lord's protestation, he may know that nothing is obstinately pleaded between him and a vilein. And therefore, a vilein will not be greatly disfranchised by this.\n\nNote that a bastard will never be called a vilein unless by the consent of the court.\" Et note that if a lord owes a debt to a franklin, and they are unable to recover it from the person to whom it is due, it is to be noted that the testator is neither the creditor nor the debtor. And if a vassal holds a villain who seeks to acquire certain land in fee, and the vassal holds the land in fee and alienates it to that villain in reversion, and the transaction is stopped, he will have a writ in such a case: as it is said.\n\nNote that if a man grants a manor to another man and his heirs for a term of twenty years specifically, and he grants land in fee simple to other men for the same term, the manor will not lose its status in the land sought to be held in fee simple, provided it was his originally.\n\nAnd note that a villain may have three actions against his lord: namely, appeal of right against his death, appeal of rape against his wife, and appeal of mahaim. \"Note: if two receivers bear a writ of nuisance against one another, and one is the nuisance of the other, the nuisance of both will only be affected by the writ against the one. Note: if two have a serf in common and face one another with a summons: he will not be greatly disturbed between them. Note: in a writ of nativity, they cannot demand more than two tuns of wine. Note: if the lord's heir is in the king's prison or under the privilege of the three towns within the year and day, and he remains in the said town or place free from seizure, save for the seizure of his lands, he will not lose the serf nor be in court regarding the record of his serfship. Note: in a writ of nuisance, if the lord's heir was in anxiety of the king or in the privileged town within the year and day, and he remains in the said town or place for a year and a day without the seizure of his lands, he shall not go out of the said town or place, save for the seizure of the aforesaid lands and chattels.\" Tenir en le tall is the tenant who holds certain lands or tenements, and is enfeoffed to him and his heirs of his body and more. But note that if the land is given to a man and his male heirs, and he has issue male, then he has fee simple. And this was discussed in our lord the king's parliament. However, if the lands are given to a man and his male heirs of their two bodies, and one survives the other without issue between them, then he will hold the land until the death of his life, as tenants do in the tall after the death of both. And notwithstanding, he who wastes it will not be prevented from holding it, as long as he is capable in his own time, nor will anyone else be able to take it away from him, except himself. Et note this: in alien's case, reconciliation in council should be brief, as it is said. But he can enter and sit among them, it is conceded, by Robert Thorp, chief justice of the king.\n\nTo enter into a frank marriage is to be held in the second tail, according to the second statute of Westminster, first chapter. And the feoffee shall quit the feoffee of all services until the fourth degree is passed, and the feoffee shall perform all services and suits during the said term. And afterwards, he shall be redeemed for service, and he shall have bread given to him towards him, supplying him with what he has not on his lands. But he shall not have the forfeiture unless it is in advantage of his issues.\n\nAnd note that after the fourth degree is passed, he shall be bound to perform services to the donor as the donor is bound to the lord, by amount. And if he commits felony for which he is indicted before the king, the king shall have his land during his life. And after his death, his issue shall inherit as per force of the tail. In this case, no one will have land given to them by way of inheritance or otherwise from the giver. It is said. And if one who holds land from another in feudal marriage owes service from his body, the land will revert to the donor as it would in the case of the feudal tenure. And if a man leases his land to another in a free marriage, he will hold it in feudal tenure and not in free marriage. For these words are voided in free marriage contracts, except when the tenure is established in feudal tenure.\n\nNote that a gift in free marriage has a condition annexed to it, even if it is not expressly declared in the deed of the gift. As is clear from the second statute of Westminster, in the first chapter on conditional gifts.\n\nNote that a man does not give lands or tenements in free marriage except for the wife's dower, for otherwise a man and woman would have some status other than that of husband and wife until the end of their lives. tenir en feudal alliance is to hold land or lands for God and serve the saint church, giving it tithes, making no manner of service save fealty to the lord or to his heirs.\n\u00b6Note that in this case, the grantor is a tenant and must pay frankly to the chief lord. And likewise, those who hold in frankalmoin do not forfeit. But those who hold in frankmarriage do forfeit.\ntenir per \u00e9lite / is the man to recover a debt or by brief from another or by consent or in another manner: he will have it in\n\u00b6Note if it is outside the term, he will have damages and after a reddition, if the matter is clear: notwithstanding that it is done by the same statute\nAnd likewise if he makes his executors and debts and his executors enter and then know they are outside, they will have the same equity of the same statute action as himself. If this text is in Old French, here is the cleaned version in modern English:\n\n\"If he is outside and faces his executors and debtors, his executors can enter and will be stopped if they are prevented. They will have a writ of trespass on their matter and case. And note, if he waives in all the land or in a particular place this man to whom the right pertains will maintain against him during the time one writ ecclesiastical outside the first record, he will have it quashed, and if he has quashed none, then serve it on the one who has the right. And then he will be entirely discharged and nothing more will be done. The other will hold the lands waste and the other lands until he has quashed the one who has the right. And he will recover his land for the excess of waste made outside of this, the damages he sustained. And the law is for his executors and also for the one who had his estate.\" Et note that in Elegit, if an alienation is made within the term or after, the alienor is bound to assign the assize of bread and ale to the alienee, and it is required that they be served equally to both parties: and no obstacle may prevent the alienee from maintaining this as if the alienor were a simple tenant holding at the term. And this is according to the equity of the Westminster statute, 2nd chapter, 20th. For this reason, the castle in fact belongs to the executors and to the one who had the estate, as mentioned.\n\nAnd note that in Elegit, if the plaintiff demands execution of the lands which the defendant had acknowledged seisin of before the recognition was made, and the defendant has since purchased the lands, the plaintiff will have a writ called Fieri pacias. But the law of a merchant statute, Epateillar, provides otherwise in chapter 16. Et note that if a man executes a recognition for a Fieri facias and the defendant returns it to the recognizor without lands or castles, except for those specifically exempted, it is understood that the recognition is void unless after the Fieri facias, the defendant recognizes seized castles because after the Fieri facias, the plaintiff can have the writ of the Elegit but not against the defendant: in such a case, the Elegit is of higher nature than the Fieri facias.\n\nAnd note that if a man recovers by writ of debt and has a Fieri facias, and the defendant returns the property and cannot pay more than what he can do to satisfy the party, the Gavin cannot be returned, this has not been discovered: therefore they will demand against him as it is said. \"Note that for this type of debt suit, there are two parties involved from the church, and if nothing pertaining to the fee is included, the vicar should return [it]. Note that if a person brings a debt suit and receives and carries out the execution, they will have execution regardless of a one-year Scire facias. Note that if a person brings a debt accounting suit and receives and carries out the executions, they will have a new accounting action as was decreed in the year 20 Edward III in a Scire facias: why he should not accept it as it is stated. And in case a person brings a debt suit and carries out the execution, they will have an action: regardless of a one-year Scire facias as stated.\" A merchant named Tenir is to pay certain deniers to one person before presenting himself before the mayor or bailiff to execute the same statute regarding the same estate. However, in other places outside the court, he will be recognized and bound by recognition and obligation in a certification under the seal of the king. He will have a capias issued against him by the vicar of the same county to take and imprison him: unless he is a clerk and has made peace with the debt. One quarter of a year after this, he will have his land restored to him for making peace with the creditor. He is to extend these lands and goods to himself and his heirs and assigns, as long as the debt is not paid or discharged. During this time, he is to be considered a merchant under the statute. \"Note: if a merchant's property is seized for the rendering of a debt and the debtor defaults after receiving notice, and the land is to be kept in maintenance for this reason, it shall be sold, and the one in the receivership is to be asked to receive it. However, the land will not truly be received by him. Rather, the land will be guarded continually for this reason, until the one holding it is able to recover it himself. And even the law is on the side of the tenant, as is clear in case 16.\n\nNote: if execution on a merchant's statute is to be carried out against a man by force of a writ of summons and before he has pleaded execution, he must execute and the executioners shall have no action against him, except as their testimony dictates.\n\nNote: in a merchant's statute, the recognizor will have execution of all lands that he had the day of the recognition made, and always, by the same statute, by force of the same.\" Note that those who conceal their identity were responsible for any destruction they caused. The recognizer or the one who had a stake in it held the law against them, as stated in the merchant statute at Westminster. Note that according to the merchant statute, the tenant holds land or a tenement outside his term, anyone who has a right to come against him for accounting or must do so immediately. However, another law is of the tenant by his own choice: as it is said.\n\nTenure in frankalmoign is a service of the land or tenement, the nature of which changes outside of service. It is a frankalmoign tenure in which neither marriage nor relief is allowed.\n\nRent service is the tenure of one man holding land or a tenement from another by fealty, and he renders to him a certain rent each year through certain services. Et note that if the lord is willing to serve them and renders acknowledged services and they are present and he detains and rescues the distress, he can have assize or brief of rescue, But it is more necessary for him to have assize or brief of rescue. For, through the brief of rescue, he will not recover more than the reprieves and damages.\n\nAnd note that if the lord is not willing to render the rent and service and they are present and he detains for them and repays the distress, he cannot have more than assize or brief of rescue. And it is not lawful for the lord to show his right.\n\nAnd note that if the lord detains in socage for service of a knight who did not give it of himself and owes for the services in court of record, he will be charged for these services according to Finch's term of years, the forty-sixth.\n\nAnd note that if the lord cannot find distress for two years, he will have against the tenant brief of cessation for two years, as is clear in the Statute of Westminster, the second chapter. If the tenant owes rent in arrears before the issue of the writ and the issue has ceased or the tenant has alienated the land to another, the land will be forfeited to the one to whom the rent and services are due, provided the land was in the tenant's possession at the time of the issue and not in the hands of a third party. But if the rent had been paid and the tenant is in arrears for the stated rent and services prior to the issue and not during the issue's time, he cannot be distrained for arrears in place of his own person or his father or any other person on his behalf. And note that rent and service are those things that pertain to fealty. And note that a rent charge annual is a rent charge: it is where a man guarantees certain rent issuing from his lands or tenements to another in fee simple or tail or for life, on condition that whenever the rent is in arrears, the one to whom it is owed may distrain for it, not on the land itself but on the tenant. \"Note that if the rent is due to be paid to someone other than the guarantor at election, the distress may harm or prevent the guarantor from recovering if the distress is caused by the guarantor and not the tenant, and if the guarantor is not very eager to pay; the tenant will have no remedy except through a writ of rescission, since the distress does not release the guarantor from the obligation except if it happens before the rent is due and the writ of rescission is made for him: for if the guarantor is eager about the rent and then the rent is due and the tenant distrains and a writ of rescission is made for him, he will have a remedy in the writ of rescission. Note also that in every case of rent charge and distress for rent and in a writ of damages, it belongs to the one who brings the writ to show it specifically: or otherwise he cannot maintain it, except in mortgage or foreclosure in the writs in which the title is given or includes loss of rent charge or distress for rent is not necessary to show specifically. And even in the case of rent charge, the cause is the same.\" Note that if a person guarantees rent to another and grants them the land from which the rent arises, the entire rent is extinguished. But if the guarantor releases the guarantee to the guarantor, the rent is not entirely extinguished. However, in the case of rent service, the law is altered. For, notwithstanding that the lord may have purchased the land\n\nNote that if rent is guaranteed to two parties jointly and one releases the other, the latter will not have the right to the rent. And likewise, if one person transfers the land from which the rent arises to another, they will have the right to the rent from their companion. And if one person transfers the land to a stranger and then abandons the charge, the charge is defeated. If someone has certain land and brings a false action against him for land he does not rightfully possess, and recovers the charge through default, note that if two receivers are appointed and more land is allotted to one than the other, and the one with more land charged against him takes the rent, he may maintain it, save for exception. And if the grantor had fee simple or fee tail and had issued and died, the issue would not be charged, demonstrably, for want of a partition. But if no partition is made between them, it is as if in the aforementioned case. In the former case, if a partition is made and one conveys his land to the other: he retains a certain rent or guarantee from the land, or the other receives an annuity of 10s from the rent, that person demanding the rent will not be charged more than the rent charge, as aforementioned. Note that in the event a tenant holds a rent charge from two persons, neither of whom has released or sold the land or tenement to another, the tenant owes the rent to both, and the other party reserves the services from the tenant. In the case where a tenant holds certain lands from a lord and alienates them to another to hold from the chief lord through services and customs, the tenant is due to reserve a certain rent to the chief lord annually.\n\nNote that if the rent charge is owed to one person and to their heirs, and the rent is due, the heir cannot distrain or pursue the arrears of rent if the tenant has died. This is as stated in the customary service.\n\nNote that if the rent charge is granted to one person and to their heirs, and the rent is due and the person owing the rent has died, the heir cannot distrain or pursue the arrears of rent. This is as stated in customary service. Et en m\u00e9anne, une mani\u00e8re est d\u00e9sir\u00e9e en charge ou annuelle. Mais tous les rentes avou\u00e9es peuvent avoir pour arr\u00eatage en leurs temps, tant qu'elles avaient autrefois appartenu \u00e0 ceux qui les poss\u00e9daient en leur vie.\n\nEt note que, dans un rentier, si un homme n'est pas satisfait du rentier et qu'il est absent, il n'est pas oblig\u00e9 de poursuivre pour cela, puisque sa folie \u00e9tait pr\u00e9sente quand le rentier lui \u00e9tait accord\u00e9 ou r\u00e9serv\u00e9, si ce n'est qu'il ne pr\u00eate tr\u00e8s peu du rentier, comme un denier ou deux.\n\nEt note que, si un homme ne peut avoir tr\u00e8s bien une cessation de plus de deux ans sur une autre propri\u00e9t\u00e9 en raison de la cessation pour aucun rentier, mais ils peuvent seulement servir le rentier en tant que service. Cela est clair dans le statut pr\u00e9c\u00e9dent.\n\nEt note que, lorsque le locataire ou autre t\u00e9nant n'est pas tr\u00e8s charg\u00e9 du rentier, sauf si le rentier \u00e9tait un service rendu auparavant, comme dans ce cas, Sir Mesne et t\u00e9nant et deux autres tiennent par hommage et fief et 10s de rentes, le seigneur ach\u00e8te les terres ou tenues de lui tout le temps, forc\u00e9ment\nLe rentier est \u00e9teint.  Et pour cest cause cest rent est deuenuz rent sek: & le rent seruice change. qar so\u0304me ne puit distr pour cest rent qar en cest cas reluy {qu} demaunde le rent ne serraiammes chace de monstre fait ne en cas de mor daunc aiell ne besayle ne espte prceo {qu} cestez briefz de possession co\u0304prehe\u0304 dount vn title demz eux mesmes: cestassauoir que launc fuit sesy de mes\u00a6me le rent & continua sa possession per cause de {qu}ll ssm\u0304 la loy suppose {qu} est auxi auerable per pays. tamen quere quar ascuns supposont {qu} il co\u2223uient affyn sorce a mounstrer auaunt fait pour ceo {qu} rent sek est vn cho\u2223ce encountre comine droit auxibien come rent charge. Mes en ass de no. dissm\u0304 & en brief dentr sur dissm\u0304 porte de rent sek il couient de fyn force mo\u0304\u00a6stre auaunt fait pour ceo {qu} rent sek est vn chose encountre comine droit. Et ass de no. dissm\u0304 brief deutr sur cessauit ne conteignent demz eux null te Et note that rents should not be reserved for nobody; for no reservation should be found at the court nor elsewhere.\nService is to come to the court three times a year in three terms; and for this reason, there will be no mercy given.\nReal services are to come to the court of letters; and this is not excepting two footes in a year. And for this reason, there will be mercy given and no one will be dismissed.\nImprinted by Richard Pynson.", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here begin the lives of the three kings of Colin from the time when there would not have been anything forbidden to curse Israel. But God, through great love, showed favor to Balaam by an angel through great signs or because Balaam grieved God with his evil counsel. Furthermore, in Jewish books there is a great question about Job, whom God commends with His own mouth. The Jews paid little heed to him or none, for he was a pagan and not Hebrew. Moreover, they say that Job lived before Moses' law. At that time he dwelt in Mesopotamia. Despite this, the scripture says he was from the land of Uz in Syria and dwelt in a town that is now called Sabab, a day's journey from Damascus, where his sepulcher is still seen. Additionally, near that same town, Saint Paul was cast down into the pit and there recovered again by Christ. Furthermore, the Jews keep nothing of Balaam's prophecies or his words. It would be long to tell about these.\n\nWhen the children of Israel had gone out, Egypt had won Jerusalem and all the land lying around it. And no man in the entire country was willing to oppose them out of fear. At that time in India, there was a hill called Vaus. And they also called it the hill of Victory. On this hill, the defense and keeping of India was organized and maintained by various guardians day and night for the children of Israel, and later for the Romans. Therefore, if any people intended to enter the kingdom of India with strong forces, they were immediately detected by other hills around through signals and warned the keepers of the hill of Vaus. As by night they made great fires, and by day great smoke. For the hill of Vaus surpassed in height all other hills of India and the East. And so, whenever such signals were seen by night or day, all men of that country made themselves ready to withstand any enemies.\n\nDuring the time of Balaam, who prophesied so gloriously, In the Incarnation of our Lord and the star, say \"Orietur stella &c.\" (Then all the great lords and the people of India and the East earnestly desired to see that star. They promised great gifts to the keepers of Mount Vaus, hiring them with great rewards and gifts. They requested that at such a time as they should see by night or by day any light or star in the firmament other than what is customarily seen, that the Incontinent one should show light and send them a word. The desire and fame of the star spread throughout all the lands of the East, and the name of Mount Vaus as well. Furthermore, from the same hill a great kinship arose in India and the East, called the progeny of Vaus, which is the most worshipful and noble and mighty kinship in all the lands and all the kingdoms in the East, as will be shown more clearly later.) Kynredde, the first of the Kynredde called Melchior, offered gold to the worthy kinship of Jesus Christ, in the year of our Lord 1200. The city of Acon, also known as Acre, stood in joy and prosperity, and was greatly enriched with princes, lords, and various orders of men of religion of all kinds and tongues. The name and praising of the city of Acon was renowned throughout the world. Moreover, all nations and tongues came there by land and sea, bringing all manner of merchandise from the world. There was no city like it in nobility or wealth. Due to the great name and numerous praises and marvels that were there, the greatest offspring and kinship of Vas came from India into Acon. When they saw that all things were more worshipped there than in India and in all the eastern countries, they were moved by so many pleasures. They stayed there and built a fair tower and a strong castle in Acon for any lord or king. They brought with them from India and the East many rich ornaments and jewels. Among all other jewels they brought a costly diadem of gold set with pearls and precious stones. And in the highest place of the diadem stood letters of gold and a star like the star that appeared to the three kings when they saw Christ with a sign of a Cross beside Him. This diadem was Melchior's king of Nubia and Arabia who offered gold to Christ. Through this diadem and the merits of the three blessed kings, God almighty healed and saved both man and beast from various sicknesses. Whoever was touched by the falling evil, was made whole immediately. Therefore, after the master and the order of the Templars, the diadem with many precious jewels was taken. Of which crown they had great offerings. But after the order of the Templars was destroyed, the diadem and many jewels were taken away. Other precious ornaments came. It was never known before / Therefore, Greece sorrowed and lamented throughout the entire country / Moreover, the aforementioned princes of Vaws brought with them from India books which were written in Hebrew and Chaldean language, bearing witness to the life and deeds of those three renowned kings / The reason the books were then translated into French / And so, from these books, and from hearing and seeing and sermons and fables drawn from various books, this present treatise is written and compiled in one little book / Also, the old kinfolk of this Progeny of Vaws always bore in their banners, up to this day, a star with a sign of a Cross on it in the same manner and form as it appeared to the three kings at the time of the birth of our Savior Christ Jesus / And so, ever since, the prophet Balaam had prophesied of that star. The more the fame and desire for the star grew. During the reign of King Ezechias of the land of Jews, the prophet Isaiah prophesied gloriously about our lady Saint Mary and her son. He said, \"Behold, a virgin shall conceive and bear a son\" (Isaiah 7:14).\n\nAt that time, King Ezechias was afflicted with an incurable illness that brought him close to death. Isaiah, in the name of God, informed him that he would die due to his infirmity, but not only because of fear of death. Ezechias was also grieved because he had no heir and was concerned about the prophecies of Abraham, David, and Balaam, which would not be fulfilled in him. Therefore, the Lord had mercy on him and extended his life for fifteen more years. Ezechias asked God for a sign of this extension. The reason this sign appeared was that the sun should go backward or move contrary to its kind, and God allowed it to be. When the Chaldeans saw this marvelous and wonderful sign in the sun and the air, they marveled greatly. And when they understood that this sign was shown for Ezekiel the king, they sent him many gifts and were intending to come and worship him. But Ezekiel, because of his very innocent heart, made dissimulation and wanted to know that this sign was shown for him. He also would not thank God for it but had a little pride in his heart. Therefore, God was somewhat angry with him. And for this reason, God sent to Ezekiel through the prophet Isaiah that all the gifts which were sent to him by the Chaldeans should be taken into Babylon. For though Ezekiel was king of the Jews, born, and this wonderful sign was shown for him, yet he was not the man who was to arise from Jerusalem and be Lord. In that time, the Caldees and Greeks gave great attention to astronomy and took great delight in it. Every maid and child in households knew the course of the stars and planets. Kings and princes, in particular, had masters of this science and paid them great wages to teach them.\n\nAfter Ezecias, Manasses reigned and killed Isaiah the prophet. After Manasses, Amon reigned, followed by Josiah. During Josiah's time, Jeremiah prophesied. The same time, the Caldees besieged Jerusalem and destroyed it. They carried away all the vessels and ornaments from the temple of God and the king's house, taking them to Babylon as Isaiah had foretold. They led many Jewish prisoners into captivity in Babylon, which is from Jerusalem. They were in captivity for fifty-two years. To them, Jeremiah sent many books of the law. Among the prophecies, it is written that they should not be forgotten. According to the book, Daniel prophesied under King Tyrus of Persia during the Incarnation of Jesus Christ. He said, \"From the stone cut without hands, it was hewn.\" (As you may read later / \u00b6 Among all other things, Daniel spoke to the Jews,) \"He who is holy among the saints will sit on your throne.\" (That is, when the most holy one comes, then your unity will have secession / \u00b6 After this, King Persia and the Chaldeans commanded and had written and translated all the books of the Jewish laws and prophecies from Hebrew into Chaldean. Among these books and prophecies, they found many things that should be fulfilled by the Chaldeans and those of Persia. And specifically after the prophecy of Balaam, it was written, \"A star shall come out of Jacob.\" (For these prophecies and books of the Jews, and for other reasons, the Chaldeans and the) Men of Persia were more fervent and studious in their pursuit of the stars. This indicates that all this is by God's ordinance and a testament to His abundant mercy, as well as a strengthening of our faith.\n\nBalaam was the first prophet, and he was called and named by a star, the first calling and designation of those who were not Jews. When he said, \"A star shall rise out of Jacob and a man shall come forth from Israel\" (Numbers 24:17), God first began and fulfilled this prophecy through His birth and these glorious kings.\n\nAnd how is it that those of Persia and Chaldea were called Paynims? Yet, through these prophecies and the books of the Jews, they came to understand that whatever God had promised through His prophets, He was able to fulfill and perform it.\n\nTherefore, they appointed twelve of the greatest scholars of astronomy in the entire country, and they gave them great rewards to keep the hill of Vaus aforementioned. This was due to the star that was prophesied by Balaam.\n\nAnd the reason for the appointment of twelve men. If one man died, another should take his place, and another reason was that some should keep the hill one time, while others should look after the star that Balaam prophesied. However, the people looked not only after the star but after the man it signified. Which should be lord of all people?\n\nPeople from India and Chaldea came often to Jerusalem due to merchants and also for pleasure. Most of them were learned in astronomy. In India and other places around, there are many stars in the firmament which cannot be seen and perceived clearly at night.\n\nBut on the hill of Vas in a bright weather and clear sky, many diverse and strange stars are seen and perceived. This hill of Vas surpasses all other hills in height, and above it there is no more breadth than a little chapel built thereon. The three kings made this chapel of stone and timbre, and around this hill there are many steps. In the time of mercy and grace when God wished to have mercy on mankind, when the Father of Heaven sent down his son to take flesh and blood from our Lady Saint Mary for our salvation, Emperor Octavian held the empire of the entire world. In the year of his empire XLJ, as Saint Luke tells us, he issued a command to be proclaimed throughout the world (Exiit edictu &c.). The proclamation began under Cyrinus. The bishop was of Syria. Every man went home to his own country. Then Joseph went out of Galilee into Nazareth, in the land of Judea. This city was called Bethlehem, because Joseph was of the house and lineage of King David. Therefore he went to his country with his wife, the Virgin Mary, and the child. So when they were there, the time came for our Lady to be delivered. And she was delivered by God's own might and the ministry of angels. She wrapped him in clothes and laid him in a manger, for there was no other place. And you should understand that Bethlehem was never of great reputation or a place of great size. But it has a good foundation. For there are many causes beneath the earth. Bethlehem is but two miles from Jerusalem. It is only a castle. But it is called a city because King David was born there. In this town was once a house of Jesse, which was the father of King David. In this house, King David was born. Anointed to be king of Israel by Samuel the prophet. This is the place where Christ was born, God's son of heaven. The place was once at the end of a street called the Cured Street. This was the reason for its name. Because of the great heat and burning of the sun, it was covered with black clothes and other garments to keep away the sun's heat. And so it is still called that to this day. In that street, there was a market once a week for old clothes and other things. Specifically in that town, they set him [the animal] on the way homeward. And so the beast goes forth home without any leading, even to its master's house, without peril of beasts or thieves. Therefore, every man who has such beasts knows that other beasts are never so far apart. Lords of the land have great winnings and tolls from such beasts herding. Such a house was that house, a little before or after Christ was born. But, abowte the byrth of Ihu\u0304 that hous was all dystroyed.soo that there was no thyng lefte but broken walles on euery syde and a lytyll caue vnder the erthe. and a lytyll vnthryfty hous tofore yt caue / & there men solde breede in the sa\u00a6me grounde \u00b6 It is also ye vsage in all the countree that all the breede that shalbe solde shall be brought in to a certayn place / And of the breede that is solde in the day the kynge & the lorde of the grounde atte nyght shal haue a certen money / And whan Dauid was made kynge of Israel by processe of tyme Ihe\u00a6rusalem was dystroyed and all the countree abowte Noo man toke hede of this hous by cause it was all dystroyed & noo thynge lefte but that broken house & the caue / And bredde & tymbre that myght not be solde on the daye sholde be putte in that hous to the next market day / Asses. horse.& other beestes yt came to the market were tyed abowte this broken hous / \nFOr to speke ayen of the matere / Whan Oc\u2223tauian Emperoure of Rome had scnte out his co\u0304maundment that eche man Joseph went to the same town where he was born. Then Joseph and our lady rode on an ass. They arrived in Bethlehem so late at night that all the inns and hostels were full of pilgrims and other men. Since they came in poor attire, no one would receive them. And especially since our lady was a young woman sitting on an ass, heavy with child and near the time of her delivery of her child, no one took notice of them.\n\nJoseph led her into this aforementioned place, which was undetected by anyone. And there, on that night, our Lord Jesus Christ was born of our lady without any disease of her body. In that old house, there was left a manger of the length nearly a fathom made in the wall. And by the same manger, an ox of a poor man's was tied. And beside the ox, Joseph tied his ass. And in the same manger, our lady wrapped her blessed son in such clothes as: She had laid him upon the high place before oxen and asses, for there was no other place in that country where a horse or other beast could have its meal by itself. Such a place was it that our lady lay in.\n\nThe place where the angel appeared to the shepherds that night that Christ was born is but half a mile from Bethlehem. And in that same place David kept sheep in his childhood and defended them from bears and lions and other wild beasts. So some books say that the shepherds of that country keep their sheep twice in a year, and those times are when the days and nights are of equal length. And that land about Bethlehem is called the land of highest, and it is mostly mountains. For in some places a man shall not well know winter from summer, and in some places there it is very cold. And in some places it is both winter and summer. As it is in this country, after the places are plain or full of. In some hills, a man may find snow in August. People of that country gather and store it under the ground, bringing it to markets later. Lords of the region buy it to place in basins on their tables to make their drinks cold. Poor men who gather it carry it in straw to prevent it from melting. Lords then immediately resolve and melt it into water. In that country of the East, there is always snow in September and October. When the sun comes a little low in that country, all seeds and herbs begin to sprout, as they do in this country in March and April. In some parts of the East, people sow corn in March and April. However, most do so in May. Depending on the place or ground, there are many more good fat pastures and hot ones near Bethlehem than in other places. Barley begins to ripen at Christmas in that region. People of In those days, various countries sent their horses and mules there to make them fat during the time we call Christmas. It is called the time of herbs there. And because Christ was born in that country, the angel said, \"Par hominibus bone voluntatis\" (And for the heat of the country around Bethlehem. That is the reason shepherds kept their beasts there at that time of the year. As they still do to this day.\n\nIn those days, when the commandments went out from Caesar Augustus, as it has been said before, Herod was appointed and made king of the land of the Jews by the emperor and the Romans. Herod was not a Jew or a king of the Jews by birth, but because the same emperor and the Romans had made subjects of the land of Judea and many provinces around them as far as India, Persia, and Caldea. So they made him king. And all that country knew well that he rode was but a lion and never came of king's blood or of the Jewish lineage, but was made king by the emperor and Romans. the prophecie of daniel shold be fulfylled\nin the tyme\u0304 of the byrthe of Cryste. whan he sayd) Cu\u0304 venerit sanctus sacto\u0304{rum} &c\u0308 (as it is aforsayde / Yet the Iewes contynuynge in theyr malyce & falsnesse sayde. that longe tyme after the Natiuite of Cryste their vncco\u0304n sessed not. but that they had many kin\u00a6ges after / But yet the false Iewes forsake not that Herode came of a Iewe on the fader syde & of a Pay\u00a6nym of the moders syde. & so he was noo very Iewe Wherfore crysten men make the Iewes vtterly con\u2223fuled of the prophecye of Iacob theyr Patryarke. ye sayd thus) Non auferetur ceptru\u0304 de iuda nec dux de femore cius doner veniat qui mittend{us} est et ip\u0304e erit expectaco\u0304 genciu\u0304) that is to saye / The septie of Iuda shall not be borne away ne the stocke of lygnage tyl he come that shall be sente. and he shall be that fol\u2223ke shall abyde / \u00b6 And many other questyons of the Iewes to the crysten men of the vncco\u0304n of theyr kyn\u00a6ges / \nWHan god was borne of our lady as it is afor sayd thenne this sterre that was prophesied by Balaam. For a long time, it was desired and looked after by the twelve astronomers of the said hill of Vaas. The same night and the same hour that God was born, the same star began to rise in the manner of the sun, shining brightly. And after the form of an eagle, it ascended above the hill. All day long, in the highest place in the air, it remained without any movement. So when the sun was most hot and highest, there was no difference in brightness between the star and the sun. However, some books say that on the same day that God was born, many suns were seen. But when the day of Christmas had passed, the star ascended into the firmament. The star that was shown was nothing like the stars painted here in various places. For it had right many streaks and rays, burning brighter than a brand of fire. And just like an eagle flapping and beating the air with its wings, the streaks and rays moved around the star. The star had \"in himself the form and likeness of a young child. Above him the sign of a Cross, and a voice was heard in the star saying, 'Natus est nobis hodie rex Iudeorum, qui est expectatus gentium et dominus eorum: ite adoremus et adoramus eum.' That is to say, 'This day is born to us a king of the Jews, the people who have been waiting for him, and he is their lord: go and seek him and worship him.' Therefore, for strengthening of our faith and to affirm the aforementioned matter, almighty God, whose providence in his ordinance never fails, (Saint Paul says), 'God calls those who are not as well as those who are.' He did and disposed it thus, as he did in the Old Testament, when he gave language to an ass and made an ass speak to Balaam. In the beginning of the New Testament, he would give a voice to speak out of a star, the same Balaam prophesying of it. When all the people of that country looked on, \" This wondrous and marvelous star, and heard its voices. They were greatly afraid and had great wonder thereof. But they knew well that it was the same star that was prophesied of by Balaam. And long time was desired and awaited by all the people of that country around.\n\nWhen these three kings who ruled in India, Caldea and Persida, were informed and assured by the astronomers and by the prophecies of this star, they were right glad that they had the grace to see that star in their days, which was long time prophesied before. And all the people had so long looked after it. Therefore, though each of these three kings were far from one another, and none of them knew of others purpose, yet in one hour the star appeared to them all three. And then they ordered and proposed to one another with great and rich gifts and many diverse ornaments belonging to the degree and attire of kings. And also with mules and camels and horses charged with. Precious treasures and with great numbers of people to seek them in their best array, and to worship our Lord Jesus Christ, who was born to save the world and the king of the Jews born at that time. As the voice of the star spoke and proclaimed. Furthermore, they prepared themselves more honestly and worthy, for they knew and understood that he was a more worthy king than any in the world. \u00b6 Furthermore, each of these three blessed kings had with them great caravans of oxen, sheep, and other beasts that are long-lasting for human living and sustenance. And other necessary things belonging to the office of a chamberlain and all other offices belonging to a king's estate. They also carried food for man and beast with them. \u00b6 In such a manner, it is the custom in that country of the East to take. In this city, many fine horses are found in other towns. And for the most part, all manner of victuals are sufficient for the common people. However, they are not enough for such kings and great lords who travel with such large retinues. Bedding and such other necessities of chambers, neither for the chapel nor the kitchen, are not sufficient and honest. Therefore, lords have such care for them. And in the country, for the most part, men ride or go by night because of burning, and in the heat of the day they rest. You shall understand it is there\n\nThere are three Indies, of whom these three lords were kings. And all those lands for the most part are poor. There are also three great waters and three great deserts or wildernesses full of wild and perilous beasts and horrible serpents. And in that country grow also those long great reeds that are brought into England. Some are so great that men make houses and ships of them. Each island is divided and separated from the other. And each long reed is In the first Inde is the land of Nubia. Melchior was its king when Christ was born. And there is also the land of Arabia. In that land is Mount Sinai. A man from the Red Sea can easily sail out of Egypt and Syria into Inde. Pilgrims and merchants who pass from Inde across the Red Sea say that all the ground of the Red Sea is so red that the water above seems like red wine. Notwithstanding, the water is as other water in color. And it is marvelously salty. And it is so clear that men can see fish and discern all things by the bottom of the sea. And that water is three-cornered. It ebbs and flows into the great sea of Ocean. And it is four or five miles broad where it is broadest. And there, the children of Israel went through with dry feet when Pharaoh and his host pursued them. And all were drowned, man and beast. Out of that sea rises a great flood that rushes into a river. In the terrestrial paradise, there is a river called Nile. This Nile passes by Egypt and brings much rich merchandise from India. It then enters Egypt, Syria, Babylon, and Alexander's lands, and passes through the entire world. The earth of the Arabian land is marvelously red. Stones, trees, herbs, and all other things that grow there are red for the most part. Gold is found there in the form of thin, red threads. This is the best gold in the world. There is also a hill called Bona, and in this hill is found the stone called Smaragdus. It is extracted with great skill and great effort from the hill. This hill is guarded by the Sultan's men.\n\nIn the second Indies was the land of Godolib, and Balthasar was its king when Christ was born. There was also, in ancient times, the kingdom of Sheba in that land. In that land grows a tree. mo\u00a6re plente of good spyces than in al the londes of the Eest after / And in especyall ensence more than in al the worlde / And it droppyth out of certayne trees in manere of gu\u0304me / \nIN the thyrd Ynde was ye kyngdom of Ta\u00a6ars. and in the tyme of Crystis byrthe Ias\u00a6per was kynge therof / And he offred to god Myrre / And that londe is called thyle of Egris will / In that yle groweth more myrre than in all ye worl\u00a6de after / And it wexyth lyke eeres of corne that were brente wyth the weder and it growyth ryght thycke And whan it is rype it is so softe that it cleuyth on mennes clothes as they goon by the waye / And then\u0304 men take smalle cordes & girdles and drawe theim all abowte the eeres. and soo the myrre cleuyth on ye cordes and on the girdles. and afterwarde the myrre is wronge out of the cordes and girdles / \u00b6 Wherfore we maye vnderstonde that this was doon of a gre\u2223te prouydence of the grete mercy of god : that thyse thre kynges Melchior Balthazar and Iasper of thyse londes in whom thyse good and ryche \"Gifts grew and increased that should be offered to God according to the old prophecies. Rather, they may be called kings of great lands than kings of other lands. Of whom David the prophet says, \"Begat Tharsis and the Isle of the Sinaites offer kings to the Lord God, and kings of Arabia and Saba bring gifts to our Lord God.\" That is to say, \"Kings of Tarshish and of the Isle shall offer gifts; kings of Arabia and of Sheba shall bring gifts to our Lord God. Some of these kings had other names. Melchior was called king of Nubia and Arabia. Balthazar was called king of Golgotha and Sheba. Iasper was called king of Tarshish and the Isle of the Greeks, and it was called the kingdom of Tarshish because it was adjacent to the same isle. And so the names of their kingdoms are specifically identified for the distinction of other cities and isles of the country.\n\nTo show again concerning these three worshipful kings. They came and approached with rich treasures and ornaments and with a great multitude of people, as it is said. And when they rode forth from their kingdoms, none of them knew\" We knew not of others' purposes due to the long way between each kingdom. Yet the star went evenly before these three kings and their men. And when they stopped or rested, the star stood still. When they rode or journeyed, the star went forward before them in its power and strength, giving light to all the world. Therefore, in all cities and towns where they passed by, there was no closed gate night or day. It seemed to these three kings and their people that it was ever day and never night in those eighteen days. Wherefore, all men in cities and towns that these three kings came by were wonderfully afraid and marveled at this. For they saw kings with such great numbers of people and beasts and cargo passing by them in great haste at night. But they knew not what they were or from what place they came, nor where they should go.\n\nBut on the morrow, they saw the way greatly defiled and traced with horse hooves and other beasts. Therefore, they were in great doubt what it could be. and great altercation was among them in that country for a long time after. So furthermore, when these three kings had ridden through various lands, kingdoms, cities, and towns, they rode over hills, waters, valleys, and many other diverse pleasant places without any disease or delay. For all the way that they rode, whether it was high or low, seemed even and fair to them. They took no herberge by the way, night or day, nor did they rest themselves, but only made water, neither they nor their beasts in their company. Neither ate nor drank until they came to Bethlehem. And these thirteen days' journeys seemed to them but one day. And thus, through the great might of God and the leading of the star, they came to Jerusalem on the twentieth day after Christ's birth, as there is no doubt. For they found our lady and her son in the same place and in the cave where Christ was born. He was laid in an old manager. Also, many books tell that they came to Jerusalem and to Bethleem in the midst of the day. Saint Gregory says in an homily, \"If human works could be comprehended by reason, it would not be wonderful. Nor would faith have merit where human reason gives experiment.\" That is to say, if the works of God could be understood in human wisdom or reason, it would not be admirable. Nor would faith have merit where human reason shows if to man. For our Lord God, who led Abraham the prophet by a hair of his head out of Ur in Chaldea - a hundred-day journey between going and coming to Daniel the prophet who was in a pit among wild lions - restored the same Abraham in his own place again. The same Lord God was mighty to lead and bring these three worshipful kings out of their kingdoms in the east into the land of Judea in twelve days without any sickness or. lettynge / \u00b6 Also our lorde Ihesu Cryst after his resurrexcyon yede to his dyscyples in to an house wythout openynge of gate or locke / And as ye fyre brente not ne dyde none harme to the thre chyl\u2223dren whan they were putte in the furneys of fire. ne noo sauour of smoke was founde in theym / Ryght soo in the tyme of thyse thre gloryous kynges our la\u00a6dy saynt Mary bare our lorde Ihesu Cryst that was and is very god & man / And yet she was tofore and euer after a clene mayde / God almyghty myght ha\u00a6rue brought thise thre kynges & al their folke out of the Eest in to Iewerye in a moment as he broughte Abakuc the prophete forsayde / But though god al\u2223myghty\nmade hymself lowe and was borne in gre\u2223te pouerte and toke vpon him manhode & ma\u0304nes fre\u00a6eltee. yet he wolde merueyllously shewe his byrth to all the worlde. in heuen & in erthe wyth the myghte of his godheed & of his hyghe mageste / \nWHan thyse thre kynges eche in his waye wt his hoste & companye were almost come to Iherusalem saue two myle / Thenne a der\u00a6ke & A great cloud covered them and the entire earth. In that dark cloud, they lost their star, as the prophecy of Isaiah foretold: \"Surge illuminare Ihrlm, quia venit lumen tuum et gloria Domini super te: ora est quia ecce tenebrae obducent terram et caligo populos.\" That is to say, \"Arise, Jerusalem, for your light has come to you, and the joy of God has been sprung upon you. For behold, darkness shall cover the earth and a cloud the people.\"\n\nWhen these three kings were near Jerusalem, Mechior, king of Nubia and Arabia, with his people, was camped near the hill of Calvary. There, Christ was done on the cross by God's will. He remained there in the cloud and darkness. At that time, the hill of Calvary was a rock twelve cubits in height. And beside this hill, there was a high way. Three highways met there, and because of the darkness of the cloud, and because they did not know the way. they abode there & yede no ferther at that tyme / \nAFter that Melchior was thus come. thenne nexte hym a lytyll vnder the clowde came kynge Balthazar that was kinge of Go\u2223dolie and of Saba with all his hoste. and abode be\u2223syde the mount of Caluarie in a lytyll towne why\u2223che is called Galilee / And holy wrytte spekyth mo\u2223che of that towne / For the discyples of god almygh\u2223ty before his resurreccyon and after also were wonte alwaye to come thyther togider / In that towne god almyghty appered to his discyples after his resurrec\u00a6cion / As it is wreten in the gospell (Precedet vos in galileam ibi eu\u0304 videbitis) that is / He shall goo tofo\u00a6re you in to Galilee and there ye shal se him \u00b6 But there is a londe that is called Galilee. and that is a grete lordshypp\u0304. and it is thre dayes Iourneye from Iherusalem / \nANd whan thise .ij. kynges Melcheor & Bal\u2223thazar were com\u0304 & taryed in thise places for sayd in the clowde & derknes. thenne ye clow\u00a6de wexed clere. but the sterre appered not / Soo whan thise .ij. kynges sawe They were nearly at Ihrlm, neither of them knowing each other. They proceeded towards the city, and met beside Mount Calvary where three ways converged. Then King Iasper, king of Tarsh and the isle of Egryswyll, arrived with all his eastern forces. These three glorious kings, along with their retinues, carriages, and beasts, joined in this high way, and surprisingly, none of them had seen each other before. None of them knew the other's persons or of their coming. Yet, at their meeting, each greeted the other with great joy and reverence, kissing each other's hands. Despite their diverse languages, each spoke in a similar manner to their own people. After they had spoken, each told of his journey and the reason for it. Their causes were in agreement, making them even happier and more resolute in their journey. So they rode forth. And suddenly, at the rising of the sun, they entered the city. \"And when they knew that Jerusalem was the king's city, the one which their predecessors and the Caldees of old time had besieged and destroyed, they were full glad, supposing to have found there the king Jesus born in the same city. And that time was Herod in Jerusalem, and he and all the city were greatly disturbed by their sudden coming. For their company and their beasts were of such great number and such great multitude that the city could not receive them. But most of them lay without the city all around. Of this Ysayas prophesied and said, \"The strength of the people comes to Jerusalem, a great multitude of camels shall cover it. The dromedaries of Madian and of Effa shall come to it. Many people shall come from Saba bringing gold and frankincense and proclaiming, 'And you, O God, announce in Zion your praise.' \"\n\nThis Herod was ordained. King Edward was born under the rule of the emperor and the Romans. He was young at that time and was in Jerusalem in palaces. And the three kings asked in that city of the people where the child was born, as the Gospel of Matthew relates: \"When Jesus was born in Bethlehem in the land of Judea, in the days of Herod king of that land\" (Matthew 2:1-2). Three kings came from the East and said, \"Where is he who has been born, the king of the Jews? For we saw his star in the East and have come to worship him.\" Herod was disturbed by this and all Jerusalem with him. He gathered together all the princes and the priests and asked them where the Christ should be born. They said, \"In Bethlehem of Judea.\" Thus it is written by the prophet: \"But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel\" (Micah 5:2). Then Herod quietly called to him the three kings and learned from them the exact time when the star had appeared. In the time the star appeared to them, and sent them on their way to Bethlehem, saying, \"Go and inquire carefully about this child. And when you have found him, tell me, so I may go and worship him.\" When they had heard the king, they set out, and the star they had seen in the east led them until they came to the place. When they saw the star, they were filled with joy. They entered the house and opened their treasures, offering him gold, incense, and myrrh. \"This is the gospel,\" they said. And an angel came to them from God in their sleep, warning them not to return to Herod. Instead, they returned to their country by another way.\n\nOf these three kings, why they came first to Jerusalem rather than Bethlehem, many books declare in various ways, and many reasons have been written, which were too long to tell. Among all other reasons, one is that King Herod and the citizens were so disturbed by their sudden arrival. And they saw that these men were not from the region. lords were kings. And their host came out of Caldee and out of the East. These, who in olden times, through God's suffering, had often pursued your king and besieged and destroyed the city of Jerusalem and the land around it. Another reason was that they came from so far-off counties to worship the king of the Jews who had been recently born. And because Herod was but a stranger and had been made king by the emperor and the Romans, he was afraid lest he should lose his kingdom because Christ was born. Another cause was that the three kings of God's order came so unexpectedly to Jerusalem without announcement, for Jerusalem was the city of the kings and the kings of the land were always most dwelling there. Doctors of the law and the Scribes with their scriptures and prophecies were evermore present in that city. So the Jews and the Scribes knew well long beforehand that Christ should be born in that place. Therefore, Jews can never show cause to excuse themselves. Saint Gregory, in his homily, states the Jews are like this. Isaac, who could not see when he was blind and blessed Jacob his son, prophesied about him in the present but did not see him. Yet, he foresaw many things that would happen to him in the future. In the same way, the Jews were filled with the spirit of prophecy. However, they did not recognize the one they prophesied about when he was among them. They despised him at his birth, and long before his birth, they prophesied about it. They even told Herod the place of his birth. Therefore, their knowledge and prophecy will serve as witnesses to their condemnation and help strengthen our belief. When these three kings were informed by Herod and the doctors of the law about the birthplace of Christ in Jerusalem, the star appeared to them again, as it had done before. It led them forth until they reached Bethlehem, which is only two miles from Jerusalem. Near that place, as previously stated, were the shepherds to whom the angel appeared with great light and showed them the birth of Christ. These three kings rode by the same place where the shepherds were, and spoke with them. When the shepherds saw the star, they ran together and said that in such a light and such clarity, an angel had appeared to them and told them about the birth of Christ and all that the angel had said to them. The kings were greatly pleased by this and with good cheer took great consideration of the shepherds' words. wytnesse of the shepeherdes & of the voyce of the aungell that\napperyd in the sterre and was herde the kynges had doubte of no thyng / \u00b6 Some bokes in the Eest saye that voyce that was herde oute of the sterre was the voyce of the same angell that shewed the byrthe of Cryste bothe to the shepeherdes and to the kynges / \u00b6 They saye also in the Eest that the Iewes bileue in that the angell that yede before-the children of Is\u00a6rael wt a pylar of fyre whan they yede out of Egip\u00a6te. that same angell it was whoos voyce was herde in the sterre. and that yede so forth wyth the sterre be\u00a6fore the thre kynges / For whan the thre kynges spa\u00a6ke wyth the shepeherdes. the sterre more & more be\u2223gan to shyne bryghter & bryghter \u00b6 Thyse thre kyn\u00a6ges were the fyrste of myscreauntes that byleued on Cryste. and the shepeherdes were the firste of Iewes that byleuyd on Cryste / And all though the kynges were noo Iewewes yet they sayde that they came to worshyppe the kynge of Iewes / \nWHan the kynges had spoken wyth the shepe herdes. Then they gave great gifts and rode forth to Bethlehem. Upon arriving at Bethlehem, they dismounted from their horses and changed their attire, donning the finest and most rich clothes they had. Dressed as kings, they prepared themselves. The star continued to lead the way, growing brighter and brighter as they approached the place. They rode through the crowded street as previously told until they reached the little house where Christ was born. The star stood still before the door, and upon its departure, the house and courtyard were filled with light. The star ascended into the sky, remaining in the same place as stated in the gospel (And entering the house, etc.). Upon entering the house, they found Mary and her child. They fell down and worshipped Him. Fred gave him gifts: gold, myrrh, and frankincense. In this country, the Sudan, no man may come in the presence of the Sudan or a king to speak with him unless he holds gold or silver or some other riches in his hands. And when speaking with the Sudan, he shall kiss the ground. This is practiced in that country to this day. Furthermore, the friars, when they come to the Sudan or to a king, must offer him pears or apples. They may not touch gold or silver. The Sudan receives the pears or apples with reverence and meekness.\n\nAt that time, these three kings came to Christ, who was in his manhood, a little child of twelve years old. He was wrapped in clothes of little value in his mother's lap.\n\nIt is written in various books that she, in person, was fleshly and somewhat brown. In the presence of these three kings, she was covered with a poor white mantle. And she held it close before her. With her lifted hand, and her head was covered together, save her face with a linen cloth, and she sat upon the manger. And with her right hand she held up God Almighty's head. After these three kings had worshipped God and kissed His hands devoutly, and laid their gifts beside Christ's head. What was done with these gifts you shall hear afterwards.\n\nMelchior, king of Nubia and Arabia, who offered gold to God: he was least in stature and person. Balthazar, king of Godolim and Saba, who offered incense: he was of middling stature. And Caspar, king of Tars and of the Isle of Seythia, who offered myrrh: he was the tallest. And he was a black Ethiopian without doubt.\n\nFor the prophet said, \"Before him shall fall and bow down Ethiopians.\" And his enemies shall be like the earth. They shall come to the one who was slain. And they shall worship the steps of thy feet. But considering the persons they were at that time, those three kings. People had much marveled at this. They seemed well to have come from fierce countries. For the nearer the East and the rising of the sun, the less people are of stature, and the more feeble and tender. Herbs are hotter, and serpents and such worms and dangerous beasts are greater and more venomous. And all other beasts and birds are larger there than here.\n\nThe kings brought with them many rich gifts and ornaments. King Alisaunder, who conquered the whole world in India and Caldee and Persia, took all the ornaments that the queen of Sheba found in Solomon's Temple. And various vessels that were from the kings' house and the Temple of God in Jerusalem. These, in the time of Jerusalem's destruction, were brought into the countries. The people of Persia and Cal found our Lord Jesus lying in that manger and dressed in poverty. The star gave such great light in the place where Christ was that it seemed as if they had stepped into a furnace of fire. They were so afraid that of all the rich jewels and ornaments they brought with them, they took nothing out of their coffers but what was nearest to their hands. As it was the will of our Lord, Melchior took from his treasure a round apple of gold as large as a man could hold in his hand, and he offered it to God. Balthasar, king of Godolim and Saba, took from his treasure frankincense and offered it to God. Gaspar offered myrrh to God with weeping tears. These three kings were so afraid and so devout in their offering that they took little notice of the words our Lady spoke at that time, save only to each king she bowed. Downton with her head. And meekly she said, \"Deo gratias\" - that is, \"Thankings be to God.\"\n\nThe happy man of gold that Melchior of Offrid once possessed was King Alessander the Great Conqueror. He made the same apple of small pieces of gold that he had gathered from the tribute of the whole world. He always carried it with him. This apple was left in India when he came from Paradise with many other rich jewels.\n\nMoreover, it is the custom in the Eastern country when a Sultan or a king passes through a city. Then every man, according to his power, casts incense and myrrh into a fire before his own door. He who does not do it is held a rebel against the Sultan or king. For this reason, this usage in all the East signifies new subject and daily obedience, both to God and to their masters. Or to a king, whether it be to him or not.\n\nIn olden times, Martyrs were not only constrained to worship idols. But also to worship them. And this manner of Saracens ask, always of Christian men who are in their prison, to come into their temple of their goddesses and worshipfully to make sacrifice to their idols with fire and incense.\n\nWhen Almighty God became man for our salvation and was born of the blessed Mother Mary, he had no need of gifts from the three kings. Nevertheless, the round apple of gold that was offered to him at once as king Melchior had offered it, was in a moment broken into dust. So we shall understand in figure as the stone that was quarried out of the hill without human hand or any instrument and broke an horrible idol into dust and powder. The whych the king Nebuchadnezzar saw in his sleep. That is to say, our Lord Jesus Christ, without any corruption of sin, was born into this world. The apple that signifies the world through his meekness and his virtue and the strength of his godhead, in a moment he broke all to nothing. What befell these three kings you may hear afterward. Once these three kings had performed their way and their offering and done all that they came to do, then, as mankind does, they and their men, horses, and beasts began to eat and drink and sleep. And all day they took their rest and pleasure in the town of Bethlehem. For it is told before that they neither ate nor drank in all those seventeen days. And then they humbly told the men of Bethleem of their countries. And how marvelously they came thither by leading of the star from the farthest part of the world. Furthermore, as the gospel says, \"And the angel of God warned the three kings in their sleep that they should not return to Herod. And so by another way they returned to their kingdoms.\" That is to say, the angel of God warned the three kings in their sleep not to return to Herod. And so, by another way, they journeyed home to their own kingdoms. But the star that led them no longer appeared before them. And so these three kings journeyed home together. Countries with Joy and honor rode, with all their carriage and people, through all the lands and provinces that Olifernes had in olden times. The people of the country deemed the Olifernes to have returned to them. And whenever they came into any town or city, they were received worshipfully by all the people. Moreover, they preached and told the people as they rode along all that they had seen and heard. And they were so well paid for their victuals and spoke so meekly and beautifully that their names and their praising were never forgotten. But the way that they had ridden to Bethlehem took eighteen days through leading and conduct of the star. They might have unmet and gone again in two years. And that was done so that men should know what difference was between God's might and man's power and working.\n\nWhen Herod and all the Scribes and other people heard tell that these three kings were gone home again and had not come to him as he had bidden them, then with great envy and malice he, Herod,\n\n(Note: The text appears to be written in Early Modern English, but it is still largely readable and does not contain any significant OCR errors. Therefore, no cleaning is necessary.) pursued them a great way; and as he rode after the kings, he heard all the people bless them and praise them, speaking of their nobility. Therefore, this Herod burned and destroyed all the land that the three kings had ridden through, specifically those of Taras and Sidon. For he had allowed them to pass over the sea without hindrance. Therefore, he burned all their ships and took all their goods. Moreover, he and his scribes pursued these kings with great envy, for they heard the people tell of how wonderfully they had passed through, in eighteen days, by the leading of the star. And they went home again without star or guides or interpreters.\n\nFor all manner of men that these three kings passed by suffered not to tell how wonderfully they passed by night and day. And Jews who dwelt in various lands and places bore witness to this to Herod and to all the scribes and to all the Jews. And so, for the wonderful deeds the Magi had done, those who had no knowledge of holy writ bore witness. Of the three kings called Magi, that is to say, magicians, and the Jews who knew the scripture and the birthplace of Christ, envy and falseness incited the people all around to call them magicians. And so it came into usage that these three kings are still called thus today, and there are many diverse books as witness to this. But to put away all manner of doubts and in reproof of all the false Jews, almighty God, who is ever wonderful in His workings and glorious in His saints, wanted the secrecy of His birth to be known to all the people. So that this glorious name, which was only hidden in the land of Judea at His birth, all manner of nations throughout the world should know and revere.\n\nAfter these three kings had come with great travail to the hill of Bethlehem before mentioned, they made there a fair chapel in honor of the child that they had sought. And they made a covenant to meet together all three at that place. some chapels had assigned certain days for these three kings to assume their burial places. Then, a little while after all the princes, lords, and noble knights of their lands and kingdoms had heard of their return, they rode to meet them with great solemnity and met them at the said chapel. With great meekness and reverence, they received them. And when the princes and lords heard how marvelously God had worked through these three kings, they held them in greater reverence, love, and fear ever after.\n\nWhen these three kings had arranged their testaments and done what they wished, they took leave of each other. Each of them, with his own people, rode home to his own land with great joy and solemnity. Thus, each king departed from the others in their persons but never in their hearts. And when they were restored in their own lands, they told and preached to all the people all that they had seen. And they made a star in their temples in the same form and likeness as it appeared to them. Therefore, the Magi left their errors and their idols and worshipped the child whom the kings had sought. And thus these three kings dwelt in their lands and kingdoms in worshipful and honest conversation until after the Ascension of our Lord Jesus Christ.\n\nWithin a short time after this, Saint Thomas the Apostle came into their countries. After the time that these three kings returned from Bethlehem to their own countries, a great fame of our lady and of her child and of the three kings spread throughout all the land of Jerusalem. Therefore, for fear of the Jews, our lady fled out of that little house where God was born and went into a dark cave beneath the earth. And she abode there with her child until the time of her Purification.\n\nAnd as God's will was, diverse men and women loved our lady Saint Mary. Her son found them all necessary items that they needed. And after faith began to grow and increase, a chapel was built in the same cavern in worship of the three kings and St. Nicholas. In this chapel, there is a stone where the Virgin Mary was wont to sit when she gave birth to her sweet child, Jesus Christ, and sucked him. One time, as she sat upon that stone giving her child sweet milk to suck, a little drop of the most pure and most precious virginal milk fell from her teat onto the aforementioned stone. The most precious and purest milk that fell from the blessed virgin is still remaining and visible there to this day. The more it is chipped with knives, the more it thickens and the more it is carried to many diverse places by pilgrims.\n\nAlso, when the Virgin Mary went out of the little house into the cavern, she had forgotten her smock behind her in the hay of the manger. Both the hay and the smock were there. hoole and trees stood in the same place until the time that Saint Elean, the holy queen who was mother to King Constantine, came to the place. The Jews, out of malice and envy, held that place where Christ was born in contempt. They would not allow any man, woman, child, or beast to enter that place. Furthermore, when our lady had presented her child in the temple according to Mosaic law, along with turtles and doves, as holy write tells us, Simeon took him in his arms and said, \"Now, Lord, let your servant depart in peace according to your word,\" that is, \"Now, Lord, let your servant depart in accordance with your word.\" At that time, Simeon and Anne, the holy woman, in the presence of the scribes and Pharisees, prophesied many things about our Lord Jesus Christ, as holy write relates. And so great a name was spoken of our lady and her son among the Jews that she could not and dared not longer stay in that place out of fear of Herod and the Jews. The Gospel says, \"An angel of the Lord appeared in a dream to Joseph and said, 'Joseph, son of David, do not be afraid to take Mary as your wife. For that which is conceived in her is of the Holy Spirit.'\" An angel of God appeared to Joseph in his sleep and said, \"Rise and take the child and his mother and flee to Egypt. Stay there until I tell you, for Herod will seek the child to destroy him.\" Joseph rose, took the child and his mother, and went to Egypt by night. They dwelled there until Herod was dead. Our Lady and her son were in Egypt for seven years. The journey from Bethlehem was eighteen days. In this way, as Our Lady went into Egypt, she saw dry roses grow. These roses are called the roses of Jericho. They grow only in this way in the entire country. Shepherds of the same country gathered them in the time of year and sold them to pilgrims for bread and to other men of that country around. And so they were carried to various lands.\n\nIn the same place where Our Lady dwelt with her son in Egypt, there is now a garden where balm grows. It is long and broad enough for a man to cast a stone. In that garden were twelve wells. Our Lady washed herself and bathed her son there, and had her clothes and her son's garments washed. In that garden were many bushes of balm. They were like bushes of roses, and were not much higher than a fathom. Their leaves were like trayfoylles. And to every bush, a Christian man from the Sudanese prisoners was assigned to keep it clean. There is great wonder and marvel at these bushes. For no man can keep or tend them unless he is a Christian. It has been proven often. When a Jew or Pagan tends them, they wither and grow no more. In the month of March, the Sudanese man is always present in the garden. Then the rods of the bushes are cut like a vine. And they are bound with cotton. And under the binding of the rods and the cotton are dishes of silver. So the balm runs down into the vessels through the cotton, like water running out of a vine. And from these bushes. This balsam is put into a great pot of silver. And the Sudan takes all this balsam into his own keeping specifically. But when any messenger is sent from a king for balsam, the Sudan gives him a little vial. And when this balsam is all gathered and dropped out of the rods, then every Christian man who has a bush to keep takes the rods that are left and sets them in water in a clean pot. The balsam swims above, as if it were a fatness of flesh. And this balsam is gathered and is good for all kinds of bruising. And if a man is wounded, it makes him whole immediately. And this balsam is sold to pilgrims of various countries. And so it is carried through various lands around. But this balsam is no longer anything so virtuous or good as the balsam that drops out of the rods. For a man cannot buy that balsam from the Sudan in any way. A man takes a drop of that balsam and lays it on a man's hand immediately, it runs and cleanses the other. Side and that place shall never corrupt nor rot. This is called raw bawme. Of this bawme, it would be overlong to tell the virtue thereof. But all the people in the East believe that it is such a place because our Lady dwelt there for seven years and washed her clothes and her sons, and also bathed him in those wells, as it is said.\n\nFurthermore, as it is said, Melchior, king of Nubia and Arabia, offered to God an apple of gold and thirty pence of silver. Of these thirty pence, you may here the beginning and the end.\n\nThara, who was the father of Abraham, did make these thirty pence in the name of the king of Mesopotamia. This king was called Ninus. And so, by process of time, this Abraham, when he should take his journey to go on pilgrimage out of the land and country of Caldee into the country which was called Ebron, which at that time was called Arabia, he took these said thirty pences that his father Thara had done. Make with him / And for those 30 pence, he was guilted and bought then a place for his sepulture and for his two sons Isaac and Jacob. Afterward, by process of time, Joseph was sold by his brothers to merchants of Ishmael for those same 30 pence, and they were sent to the land of Sheba for various spices and ointments for the sepulture of Jacob. So they were put in the king's treasury. Then, in King Solomon's time, what was not of Sheba offered these 30 pence, with many other rich jewels, in the temple of God in Jerusalem. \u00b6 So afterward, in the time of Rehoboam, King Solomon's son, when Jerusalem was destroyed and the temple of God spoiled. Then these 30 pence were brought to the king of Arabia and put in his treasury with many other rich ornaments that were brought out of the temple of God. \u00b6 Then afterward, when Christ was born. Then Melchior or king of Nubia and Arabia took these 30 pence with him and many other rich jewels. Because they He took the finest and most precious gold from his treasure for this purpose, and offered them to God in Bethlehem when he was born. Afterward, when the Virgin Mary went out of Bethlehem into Egypt for fear of King Herod, she left those gifts that had been offered to her son as she passed by the way, binding them all together in a cloth. It happened later that a shepherd who kept sheep in the same region was afflicted with such great infirmity and disease that no doctor could heal him. He had given away all the good things he had to various doctors in an attempt to be cured, but it did not help. As he went out with his sheep in that field, he found thirty pence with incense and myrrh in a cloth. These gifts he kept for himself until just before the time when Christ went to his passion. And when the shepherd heard speak of such a holy prophet who healed all men of their infirmities with a word, he came to God and prayed for grace and help. Then, our Lord Jesus Christ. He healed him immediately with a word and instructed him in faith. Then the shepherd offered to God with good devotion thirty pence with incense and myrrh, as they were both together in the cloak. God recognized these gifts well / And God commanded the shepherd to go into the temple and offer all these things on the altar.& So he did God's bidding and offered them up to the altar with great devotion / And when the priest of the temple who kept the offering saw such an oblation offered on the altar in the worship of it, he requested it and incensed the altar because such oblations were seldom seen in that temple. He took with great reverence the rich offerings and put them into the common treasury / And a little while later, that is to say the third day before Christ's passion, Judas Iscariot came into the temple to the princes of the law and to the Jews and made a covenant with them to betray his master, God almighty. And for his labor, the princes of the law and the Jews took out. Thenne, when this was done and Christ was betrayed through his disciple and should be dead for all mankind as his sweet will was, / Thenne Judas repented him and went to the temple again to the princes of the Jews and cast down again to them the thirty pieces of silver. / And then, as the gospel says, he went and hanged himself. / Thenne the Jews bought with fifteen of those pieces a field for the sepulchres of pilgrims, as the gospel tells, / And the other fifteen pieces the Jews gave to the knights that kept the sepulchre of Christ. /\n\nUnderstand that the likeness of these thirty pieces of silver was used throughout the country, both in name and in money, from Abraham's time unto the destruction of Jerusalem. Which was by Titus and Vespasian's days destroyed. / But from the time of Abraham unto the time of Christ's passion, these thirty pieces of silver were never discovered or departed but evermore were kept together. / And when Christ was sold for them, anon they were departed and scattered abroad. \"And there were thirty pieces called silver in the Gospels, not because they were fine gold, but because it was a common practice in the country to call them that. As men of this country call gold from beyond the sea, such as scutes, mottes, or florins. And in the East, the same impression is made in gold, silver, and copper. It is kept among great lords of that country. The impression of these thirty pieces is on one side a king's head crowned, and on the other side it is written with Caldee letters, which men cannot read now. One of them is worth ten shillings, or more than three florins. And many more marvels are told of these thirty pieces. It is a long process to tell them all.\n\nWhen our Lady and Joseph were warned to leave Egypt by an angel, as the Gospel relates, they were commanded to go to Galilee. And there they dwelled in a city called Nazareth. And so the prophecy was fulfilled (Quoniah)\" Nazarenus is called a man of Nazareth. From that time until the third year before His passion, the Evangelists do not openly declare in their gospels what Christ did on earth. When our Lord Jesus Christ was raised up into heaven, He sent Saint Thomas the apostle to India to preach God's word. In India, as previously stated, these three kings reigned and were lords of those lands. Although it was against Saint Thomas' will, it was done by great providence of God that the same apostle placed his hand in God's side to know that He was truly God, risen from death for the salvation of mankind, should go and preach the Passion of Christ, His Resurrection, and His Ascension to those worshipful kings who sought our Lord in Bethlehem at His birth and worshiped Him with gifts. And as Saint Gregory says, \"It profited us all that these three kings of the same Lord our Jesus were his.\" It was profitable for us all that these worshipful kings and their people sought the childhood of Christ. They saw Him with their eyes and, with their gifts, worshipfully and devoutly honored Him and truly bought Him.\n\nAlso, the saints Bartholomew, Simon, and Jude, who were Christ's apostles, were sent to India to preach the faith among all the people. For there are many parties in India. One party of India is more than all the other parties in the world on this side of the sea. This party of Christendom, on this side of the sea, is not accounted for in all these days but for about a hundred days' journey.\n\nAfter St. Thomas the apostle had preached God's word in the kingdom of India and had gone about all the Indies and provinces and done many miracles through the sign and token of the Cross and of God's word, as he went about in the temples he found a star painted in every temple after the image of the Cross. The star appeared to the three kings when Christ was born. In this star was the sign of a cross and a child above. When Saint Thomas saw the star, he asked the priests of the temple what it was. The priests told Saint Thomas that such a star had appeared on the hill of Bethlehem in ancient times, signifying a child who was to be king of the Jews. As it was heard from the same star, these three kings journeyed from their lands to Bethlehem in a worshipful manner, following the star. They arrived in Bethlehem in twelve days and there offered gifts to the child who had been born. But with great difficulty they returned home to their own lands in two years. Afterwards, when the three kings had done and seen the priests of the temple tell this to Saint Thomas the apostle, when Saint Thomas heard all this, he gave thanks to God. With great joy, he preached to the priests and to all the people the childhood, passion, resurrection, and ascension of Christ. In the earth, through the bishops of the temples and many other people were converted to Christ and baptized. Furthermore, Saint Thomas gently explained and revealed to all the people the meaning of this star and the Cross. He drove out all idols from the temples and consecrated them in the name and in the worship of that child Christ Jesus. Then such fame began to spread throughout the country about Saint Thomas for the great miracles he performed. All people who had infirmities or any other tormenting of wicked spirits came to Saint Thomas. He healed them in the name of God and by the sign of the Cross, converting them to the faith of Christ and baptizing them. Those who were converted to Christ performed many miracles through the power and sign of the Cross in various places where Saint Thomas had not yet been.\n\nWhen Saint Thomas had thus preached and taught the people, he then went to the kingdoms of those. Three kings found them with bodies intact and of great age. And just as Simeon had answered by the Holy Ghost that he should not die until he had seen Christ, God's son. So he waited until he was brought to the temple and took him in his arms. In the same way, these three kings prayed to God that they should not die until they were renewed with the Holy Ghost and with the sacrament of Baptism. When they heard that a man, a disciple of Christ, had come into their lands, named Thomas, and preached to the children of Christ and of his Passion, Resurrection, and Ascension, and specifically of the sacrament of Baptism, the three old and feeble kings, without hesitation, arrayed themselves and came, all three kings, to Saint Thomas with other lords and a great multitude of people. Saint Thomas received them with great joy and reverence and declared to them all that Christ taught on earth. discipleS and the passion of Christ, and how he rose from death to life the third day, and how he ascended to heaven, and how he sent down the holy ghost to the apostles. And specifically, he told them about the sacrament of Baptism without which no one can come to the kingdom of heaven. And when they were thus enlightened and instructed in the faith, then Saint Thomas blessed them and all the people who came with them. And immediately these three kings were filled with the holy ghost, and they began to preach God's word with Saint Thomas. And they also told the people how they had sought Christ's son in Bethlehem in his nativity, as it is told before. So when all this was done, these three kings went with Saint Thomas and all their people to the hill of Vass. And there, Saint Thomas consecrated the chapel that those three kings had made and built upon that hill, and there Saint Thomas and those three kings preached. Again to all the people of Christian Byleue and of the star that appeared to the three kings. And such joy and gladness were among the people, and such a name was raised in all the lands about St. Thomas and the three kings who were baptized. And all manner of people, both men and women, came from diverse and far countries with great devotion to visit the chapel that was made on the hill of Vaws. And because of the great congregation and devotion made to the chapel, those three kings built under that hill a great and rich city. It is called the city of Seyll. And it is the richest and best city of all India. And to this day, in that city dwells Prethyr John, who is lord of India. Also dwelling there is the Patriarch of India, who is called Patriarch Thomas. And why the Patriarch of India is called Thomas, and why the lord of India is called John, you will hear later.\n\nWhen St. Thomas the apostle had preached and converted the people, These are the laws of our Savior Christ Jesus. Then he consecrated and made these three kings into an order of priesthood and afterwards into archbishops. And when they were invested with this degree, they ordained bishops, priests, and clerks to serve God. These three kings and archbishops consecrated all the temples in that country in worship and honor of our lady. They cast out all the idols that were in the temples in that country. They gave many great possessions to maintain and increase God's service to bishops, priests, and others. Saint Thomas taught these kings, archbishops, and other bishops and priests the manner and form to say a mass. He informed them also of the words Christ spoke to his disciples when he made his supper that night he was betrayed. Through these words he instituted and ordained the Sacrament of the Altar. He also taught them the Lord's Prayer and many other things he told them. After Saint Thomas had instructed them in the Christian faith, he then underwent martyrdom for the law of Christ, as detailed more fully in the account of his passion. It relates how he was killed and in what place. In that region around Saint Thomas, both men and women have faces shaped like hounds. But they cannot hear. And so it has been until this day.\n\nAfter the death of Saint Thomas, these three bishops traveled around cities, towns, and other places, and they ordered many churches built and appointed priests, clerks, and other ministers of the holy church to serve in them. They amassed great wealth and possessions.\n\nThen, the three bishops, Archbishops, renounced the vanity of the world and settled in the city of Seychelles, which they had purchased. They assigned certain lords to govern it. The three kings and archbishops ruled their kingdoms and lands in both spirituality and temporally. And all people of great love and charity were obedient to them, as children to their father. The second year before their death, these three kings and archbishops convened all the people, both spiritual and temporal, and brought them to a certain place. They warned and counseled the people to be persistent in the Christian faith, as Saint Thomas had taught them. They also counseled the people to be of one accord and one will to choose a man among them who was able and discrete, with love and desire to maintain the faith of Christendom. And that man should be chief before all others. In spirituality, he should be in the place of Saint Thomas, and all manner of men should obey him as to their ghostly father. This man, in worship of Saint Thomas, should be called the Patriarch Thomas forevermore. And when the Patriarch was dead, they should all come together again. In place of him, they chose another. To whom, as it had been foreseen, they should obey as to their ghostly father. Then, when this matter was thus spoken among the people, they assented to it. And of one accord and will, they chose a man named Jacob. He was a man who had come from the country of Ancyra and had always followed Saint Thomas the apostle into India. And this Jacob, the people chose and took as their patriarch. They changed his name and called him Thomas. And this man Jacob was the first patriarch in that country. And so, the people of India have always been obedient to the patriarch Thomas and his successors, just as we are to the pope of Rome up to this day. And to this patriarch and all his successors, these three kings gave, with the assent of all the people, the tithes of all their lands and kingdoms. When all this was done and the patriarch Thomas was then chosen to be lord of all the people in spiritual matters, these three kings, archbishops, and other bishops in attendance. Among all the people, you were chosen to be the lord and governor of all the people in temporal matters. And for this reason, if any man would rise or tempt against Patriarch Thomas or against the law of God, if it were not within the Patriarch's power to rule him spiritually, then this lord of temporal matters should chastise him by his power. Therefore, this lord should not be called a king or emperor, but he should be called Priest John. And the reason is this: The three kings were priests, and from their possessions they made him lord. For there is no degree so high or worthy as the priesthood is in the whole world. Also, he is called Priest John in honor of Saint John the Evangelist, who was a priest. You are the most special one chosen and loved by Almighty God. \u00b6 When all this was done, these three kings appointed Patriarch Thomas and Priest John, one to be chief governor in spiritual matters, and the other chief lord in temporal matters forevermore. And so these same lords and governors of In those days, when all things were thus disposed and ordered by these three worthy kings, they entered the city of Seylla. There they lived for two years. And a little before the feast of the Nativity of our Lord Jesus Christ, a wonderful star appeared above the city. By this star they understood that their time was near that they should die and pass out of this world into everlasting joy in heaven. Then, with one accord, they ordered a large and fair tomb for their burial in the same church that they had made in that city. And at the feast of Christ's Mass, these kings and archbishops performed God's service solemnly. In the feast of the Circumcision, Melchior, king of Arabia and Nubia, celebrated Mass solemnly in the church. And when he had said Mass before all the people, he lay down. And without any sickness or sadness, he yielded up his spirit to the Father of heaven. He died in the year of his age, C., and XVI.\n\nThen came (end of text) Those two other kings took up his body and arrayed it in bishops' clothes and with kings' ornaments, and bore him to his tomb. And then, in the feast of the Epiphany, Bathasar, king of Gaul and of Sabae, said devoutly the mass and, without any disease or sickness, as the will of God was, he died and passed to God in the year of his age, c. xvi. Then Iasper, the third king, took up his body and arrayed it as the first kings' bodies were. And with great solemnity, he laid and buried it in the tomb by Melchior's body. Six days after this, Iasper, king of Tarshish and of Tyre of Egryswill, also did so with solemnity and great devotion. When he had said his mass, Christ took his spirit to Him and to His bliss. And then, other bishops and priests, with much people, took his body and arrayed it worthyly as the other kings' bodies were, and bore it to the tomb where the other kings lay. And Christ showed this wonder before all the people. When the body of the third king was there. These three kings were to be buried and laid in the same tomb between the other two. One each of the remaining two kings departed separately and received him to lie in the middle between them both. And so it can be said of these three kings, as it is read in holy write (Glosi principes terre qui in vita sua dilexerunt se isa et in morte non sunt separati &c.), that is, these gloryous kings and archbishops loved each other in their life. Rightly they have not been separated in their death. And the star that appeared over the city before their death remained always until their bodies were translated to Colchester, as the men of India say.\n\nLong after the death of these three kings. When Christian faith stood in prosperity in the worshipful city of Seyll and in all the kingdoms of the East. Then the devil, who destroys all goodness and virtues through his wickedness, excited and brought up among the people diverse opinions of heresy. And the persecution of the heretics followed. The reverence for these three kings greatly decreased in various lands and in the city of Cuyll where they rested. And so, Prethir John and Patriarch Thomas could not rebuke the people from their heresies through spiritual or temporal means. Consequently, the people turned again to their old law and false idols and false gods. They forsook the laws of God to such an extent that the bodies of these three kings were held in no reverence by the people. Instead, they were almost forgotten. The people who inhabited the city of Seuyll, coming from the lands and kingdoms of these three kings, each took his king's body out of the tomb and closed them in various chests honorably. Each bore them home to their own lands and kingdoms. And with great worship, every land received the body of their king and remained there for a long time.\n\nWhen this glorious Emperor Constantine, through the grace of God and various miracles, was converted to Christ by Saint Silvester, and he Saint Elene was cleansed of her leprosy and transformed both in life and manners into a new person, that is, into the law of Christ. At the same time, Saint Elene, who was the mother of Constantine the emperor previously mentioned, was living among the Jews. She was completely infected and defiled by the Jewish laws and their belief. But wonderfully, she was converted to the laws of Christ, as is more clearly shown in the story of her life and the finding of the Holy Cross. From then on, this blessed Saint Elene, with a strength as great as she had been first in the Jewish law, drew and brought others to it even more quickly. She burned fiercely after that in the new law and gospel of Christ. And all the holy places that our Lord had hallowed there and in other places, she enriched greatly with generous gifts, to the confusion of the Jews. Therefore, after that, by miracle, when Saint Elene had found the cross and nails by the will of our Lord Jesus, on the same place and on the Mount of Calvary. Upon the sepulcher of Christ and the place where He appeared to Mary Magdalene in the likeness of a gardener, all these places, and many others, Queen Saint Eleanor built churches on. And she went to the place where the angel appeared to our Lady, and there the angel appeared to the shepherds that night when God was born, and in the same place she did build a beautiful church and named it Glastonbury in Excelsis (and so it is called to this day). And this church was once a great College of Canons. Which of special privilege began all the Hours of the day with Glastonbury in Excelsis (as we do in this country with Deus in adiutorium), and some men use it yet this day in the same church.\n\nWhen Saint Eleanor had made the church, then she went to Bethlehem to the same place where Christ was born. And as it is told before, the Jews of envy would suffer no man or beast to go into that place. For they held it a cursed place. For the given input text, I will clean it by removing meaningless or unreadable content, correcting OCR errors, and making it grammatically correct. Here's the cleaned text:\n\nFrom the time that Our Lady Saint Mary was gone from the place where she bore in her womb until Saint Elyn came to that dark place, no man or beast had ever come. And when Saint Elyn came into that dark place, she found the same hay that Christ was laid in and the manger and the clothes that the Lord Jesus was wrapped in. Our lady had left these things behind when she went out of that place into Egypt. Saint Elyn found both fair and whole wounds in the manger. All these things Saint Elyn took away with her, saving the manger. And with great reverence and solemnity, she bore them to Constantinople. In that church, which is called the Church of Saint Sophia, the relics were kept until a king of France named Charles came to Jerusalem. There, he waged many great battles against the Saracens and delivered all the Christian men who had long been held captive there. When he had finished, he went home again through Constantinople. He saw all these relics and, with great prayer, obtained them all. He brought them home with him to France and put them in a worshipful church called Our Lady's church of Acre. There is Our Lady's veil and other relics that are venerated by Christian men there to this day.\n\nWhen Saint Eleanor had made these churches, she went into the city of Nazareth. There she also built a fair church and ordained bishops, priests, and clerks to maintain divine service in it. In the city of Nazareth, she was greeted by Our Lady. It is in the land of Galilee. Near Galilee is a hill called Thabor. Upon this hill, our Lord Jesus Christ transfigured Himself before three of His disciples: Peter, John, and James, as the Gospel relates. This hill is little in width but very high. It is three days' journey from Jerusalem and a half. Between Jerusalem and this hill Thabor lies the entire way. Cryst lived on earth with his disciples, preached and taught, and performed miracles. He traveled further in his humanity neither in his manhood between these two places and other places that were only little in breadth and size.\n\nWhen this queen Saint Elene had visited all these holy places, she had ordered churches and God's ministers to serve. And all things were performed according to her will for the worship of God. Then she began to think greatly about the three kings who had worshiped God in His childhood. She arrayed herself with a certain people and went into the lands of India. When she was there, she destroyed all synagogues and false idols. She built churches and monasteries and ordained priests and clerks of the Christian faith in them. She preached the Christian faith among the people, which faith, through heresies, had been destroyed. She renewed it through her preaching.\n\nFor all the people who heard what miracles our [Saint Elene performed] Lord Jesus Christ, through the worshipful queen St. Helena, discovered the cross, the nails, our Lady's veil, and the clothes in which Christ was wrapped in his childhood. Then they came to her and worshipped her, abandoning their false law and embracing God's law as she taught them. And she inquired about the relics of the three kings. With great trouble, she sought to obtain them. So our Lord Jesus Christ is always ready to all men who call upon him in truth and righteousness, as he showed to this holy queen the cross and the nails hidden deep in the earth. Likewise, he showed her the bodies of the three kings. Therefore, this lady was so renowned among the people that the Patriarch Thomas and Preter John, by the counsel of the lords, gave the two bodies of these two kings, Melchior and Balthazar, to St. Helena for the worship of God and the holy kings. The body of the third king, Caspar, the Nestorians had borne. It was brought into the isle of Egriswill, and because Saint Elyne refused that these three kings should depart, she made great means and prayers, and gave great gifts to the chief lords of the isle. And she obtained the third body, that is, of Iasper. For this body, she gave them the body of Saint Thomas the apostle, whom she had in her keeping at the time. And the body of Saint Thomas has been carried away from the isle twice and restored again for certain causes. And Christian men in the isle say that they could never see the body of Saint Thomas, for it is a common prophecy in all the country that the body of Saint Thomas the apostle will be translated to the city of Colyne and given to the three kings. And they tell and say how this will be done:\n\nIn the coming time, when God wills, there will be an archbishop of Colyne who will be so wise, prudent, and powerful that he will arrange a marriage contract between the emperors, the sons of Rome and the emperors. Daughter of Tartarin / And with this contract and friendship, the holy land shall be yielded into Christian men's hands. In that time, the body of St. Thomas will be translated and brought to Colyne, laid by the three kings. Therefore, the Heretics of this isle, called Nestorians, take little head of St. Thomas' body and do little reverence towards it due to prophecy.\n\nAnd then St. Elyn put the bodies of these three kings together in a chest / And adorned it with great riches / And then brought it to Constantinople with great joy and reverence / And laid them reverently in a church called St. Sophia /\n\nAnd that same church, Emperor Constantine did make / And he alone with a little child set up all the marble pillars of the same church / And in it was once the crown of thorns that Christ was crowned with / And when the Turks and Saracens came down to Constantinople and destroyed a great part of it, then the emperor sent to St. Louys, who was then king of France. for their succor and help. Then King Lowe came with strength to their aid, recovering again the most part of that land which the emperor had lost. And for his labor, the emperor gave him the crown of thorns. Therefore, the Greeks made much sorrow, and so the holy crown of thorns came into France from Constantinople. And when these three kings were brought to Constantinople, all the people of the country came and visited them, and with great devotion worshipped them. They remained there for a long time.\n\nAfter these three worshipful kings' bodies were brought to Constantinople, King Constantine and his holy mother Saint Helena died. And against the faith of Christian men, a new heresy began to rise. There was also persecution of death against all those who would maintain the Christian faith and the law of Christ. But in this persecution, the Greeks, though they had many worshipful doctors and bishops of the same country of Greece born among them, forsook the law of Christ. The holy church and the faith chose their patriarch by themselves, to whom they still obey, as we do to the pope. In this persecution, the bodies of these three kings were held in no reverence, nor were any other relics respected but were completely discarded. The Saracens and Turks, in this time, waged strong war and devastated the lands of Greece and Armenia. Then came the emperor of Rome, Mauricius. Through him and the help of the Melanians, all these lands were recovered. It is said among them that, through the counsel of the same emperor, the bodies of the three kings were translated to Melania. Furthermore, it is recorded in many books in that country that there was an emperor of Greece named Gianamiel. He sent a religious man named Gustorgius to Melania on a certain message. The religious man then asked the emperor to grant him the bodies of the three kings. The emperor, who greatly favored this man, granted his request. And he was wise. The emperor granted him the bodies of these kings and sent them to Melane. He laid them in a fair church of the Friars Preachers with great solemnity. And there our Lord showed many fair miracles.\n\nNow we shall leave speaking of the translation of these holy kings' bodies and speak of another matter concerning the lands of India.\n\nPeter John is lord of India and of all the kings under him on the twelfth day. He is called the Epiphany. They array themselves as kings should, with their crowns on their heads and rich ornaments. So they go to their temple and celebrate Mass. And three times that day they offer at Mass: the first offering at the beginning of the Mass, the second after the Gospel, and the third at the Communion of the Mass. And they offer gold, incense, and myrrh with great devotion and magnificence, and other lords of lesser degree offer three times according to their power. Furthermore, all other men of Christian faith offer as well. The city of Melane was divided into various parties and sects, holding diverse opinions of heresies, such as Nubiani, Soldani, nestorini, Indi, Greeks, Simani, Ifymum Nycholaite, and Mandopoly. Each of these parties had a deacon to the three kings and to the feast of the Epiphany. However, before we proceed further, we will first speak of the bodies of the three kings left at Melane.\n\nAfter a passage of time, the city of Melane began to rebel against its sovereign lord, who was called Fredericus. This emperor sent for help to the bishop of Loleyne, named Reynold, as well as various lords of the land, because many of them were his enemies. They took the city of Melane and destroyed a great part of it. In this time, the leading men of the city hid the bodies of these three kings in the earth. Among others, there was a lord in the city named Assos. The emperor hated Assos more than all the people of the city. Therefore, it happened that in this manner. The archbishop of Colayn obtained this lord's place through strong hand. He stayed there for a great while. This man, called Asson, was taken and put in prison. Then Asson sent precisely by the keepers of the prison to the archbishop of Colyne and begged him to come and speak with him. When he was before the archbishop, he promised him that if he could and was willing to obtain grace and love from the emperor, he would give him the bodies of the three kings. Hearing this, the bishop immediately went to the emperor and prayed for him, and the emperor granted him grace and goodwill.\n\nOnce this was done, Lord Asson brought the bodies of the three kings to the archbishop of Colyne. The archbishop then sent these three bodies by his private men on a great journey out of Melayne. He then went to the emperor and prayed that he would grant him the bodies of the three kings. The emperor granted them to him. The archbishop publicly, with great ceremony, procession and solemnity brought these holy saints into Coleyne. They were laid in a fair church of St. Peter, reverently / And all the people of the country received these holy relics with great respect / There they have been worshipped by all manner of nations until this day /\n\nAnd thus ends the translation of these three kings: Melchior, Balthazar, and Caspar /\n\nNow to speak of customs in India, which we began before, concerning Christians and Heathens and Syrians. Each of them, both religious and secular, fast until Christmas Day and night. And each man spreads his table and sets on it as much food and drink as may sustain him from Christmas Day until the 12th day / And so those seated at the table eat and drink with their wives, children, and servants with all joy and merriment they can in that time / Also they light a candle or a lamp, and it shall burn both night and day from Christmas Night until the 12th night beside the same table / And in the Vigil of the Epiphany. Every friend goes to another's house at night, and when he arrives at the door, he says \"Bona dies\" which means \"Good day.\" If he said \"Bona nox,\" it would mean \"Good night,\" and he would accuse him before the justice of the law as if he had done him a great wrong. They all stay up all night and go from house to house, eating, drinking, and dancing. They carry candles in their hands as a symbol that the star appeared when Christ was born and led the three kings to Bethlehem. There was no night during this time but one continuous day for them. The twelve thousand Christians from the surrounding country, regardless of their sect, came from distant countries with their bishops and priests, carrying crosses and thuribles. When all the people had gathered at the water of Jordan, which is five miles from Jericho, each sect stood together in a designated place. Then, each sect placed its cross in the water. In this gospel, each sect reads it in their own tone (Cunctis enim in hoc Evangelio seceta sua propria voce legunt: \"And he was born in Bethlehem and so on\" (And when this gospel is read, every sect with great devotion worships his cross and offers it thereto, as each one is able. And this is done in token and mind of the three kings who offered gifts to almighty God. After this they all go in procession to the place where Christ was baptized by Saint John. And there they read in Latin the gospel: \"In illo tempore venit Iesus a Galilaea ad Johannem ut se baptizaret in hoc Iordane in istoc loco et cetera\" (This is to say: \"On a time our Lord came from Galilee to John to be baptized by him in this Jordan in this place\"). And when the gospel is read, they bless the water and wash their cross in the water. And seekers of healing, blind men go into the water naked. And are healed afterwards. And when this is done, every sect goes home again into their own country. Between this Jordan and Jerusalem, there is a little distance. In the wilderness called Montost, Saint John Baptist dwelt and preached. There, our Lord Jesus Christ came to be baptized by him. And in the same desert, God Almighty fasted for forty days and forty nights. Bishops and other priests of every tongue or sect, each day after their mass, recite this Gospel: \"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.\" But each sect reads it in its own language, except on the twelfth day, when it is read as follows in Jerusalem: \"In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria. And all went to be registered, each to his own town. And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed, who was with child. And while they were there, the time came for her to give birth. And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.\" Also, other Christian men, by whose places the three kings in their going out and coming home again passed by, did this as a special devotion. The three kinds read this gospel in this manner: And this gospel was redeed among them in this way. The Saracens, who believe in Mosaic law, and Turks have these three kings in special reverence in all the temples of their country. They were once anointed and forsook it, destroying all the images in their temples and cutting off their noses and disfiguring them in disdain. But the images of the three kings they allow to always stand without any disdain.\n\nFurthermore, concerning the heretical sects aforementioned: The first sect is called Nubians. They are from the kingdom of Arabia and Nubia, of which Melchior was king. These are Christian men. And they have a special privilege before all other Christian men, for the worship of their king. And the priests of the country, when they go to the altar, have crowns of gold or overlaid on their heads. They do this in token of the three kings with crowns. Their heads offered yields to God almighty in Bethlehem, and with crowns and miters sang the Masses. There is also another sect called the Sadducees. They were from the kingdom of Godolie and Sab\u00e1, where Balthazar was king. They were a corrupt party in the faith. They took their names from an heresy called Sadduceism. But these men are not held in such great reverence as the Nubians. For they do not keep the faith as truly as they should. And their priests, when they go to Mass, bear gold in their hands to the water. The deacon is called out and the subdeacon sings. And they bear these things as a sign of the three kings who offered gold, myrrh, and frankincense to our Lord Jesus Christ, God almighty, at His birth.\n\nThere is also another sect from the kingdom of Tarshish and the region of Egriswil, where Jasper was king. They are called the Nestorians. And they are the worst and most cursed heretics in the world. And almost all men of other sects hate them. Them greatly, and when you priests go to sing mass, they curse all men who are of counsel or helping to do away with the body of Iasper, their king. Furthermore, these Nestorines forsook Peter and John their patriarch and were rebellious against them and against the laws of the holy church. So, after a great multitude of people had arisen in the same land, including shepherds, laborers, and bond men against their own nobles. These called themselves Tartarines. They elected a Smith as their captain and chief lord, and through strong power they destroyed all the kingdoms and lands of the Nestorines. They slew all the people without mercy, as the will of God was. And when the Tartarines had thus conquered the lands and kingdoms of the Nestorines, then the Nestorines went to Peter John and promised him that they would return to their first law and faith of God and be tributary to him. The next night, after Peter John had fallen asleep, the three kings appeared to him and spoke to him, commanding him not to help or support the Nestorians. God willed their utter destruction due to their wickedness and malice. When the Nestorians learned of Peter John's vision, they went to the great lords around him and offered them great gifts to speak to their lord on their behalf. Various lords advised Peter John to disregard dreams and visions, and to keep his promises and help the Nestorians. Peter John agreed to their counsel and sent his eldest son David with a strong eastern army to aid the Nestorians. When the two armies met, the Tartarines emerged victorious and slew David and all his army. None survived. And they destroyed many lands, cities, and castles belonging to Peter John. When Peter John heard this, he was sorry and contrite, as he had acted against the commandment of the three kings who appeared to him in his sleep. With great sorrow in his heart, he prayed to God for mercy and forgiveness. He also prayed to the three kings for grace and help.\n\nAt one time, the three kings appeared to the emperor of Tartary as he lay in his bed and commanded him to stop harming Peter John. They also urged him to make a final peace with him forever. However, the lands and castles that the emperor had taken from Peter John to keep for himself, he was to keep. This was because Peter John had disobeyed their command.\n\nDespite being a Pagan, the emperor was greatly afraid of his vision. He immediately sent messengers to Peter John and made a final peace between them. The eldest son of these two lords was to marry the other's daughter. Daughter ever more, to the end of the world, and this is still continued to this day. Afterward, this emperor inquired of the three kings and of their lives and deeds. Then, in mind and in worship of them, the emperor ordered that his firstborn son and all the children of his successors should bear the names of these three kings forever after. And thus, the Nestorians were destroyed and driven out of their lands and kingdoms. And afterward, they were fugitives and dwelling about in various countries, always under tribute. Some of them still dwell in the land of Egriswyll and pay great tribute every year.\n\nThere is also another sect called Indy, and they are from the land of Preter John. They are good Christian men. The priests of that land, when they go to mass, hang a golden crown on the altar. The priest, deacon, and subdeacon sit together in three parts. They do this as a sign. The three kings who met so closely in a high way, departed in three directions. Through the guidance of the star, they went to Bethlehem and offered gifts to God Almighty on the twelfth day after his birth.\n\nThere is also another sect called the Greeks, and their priests have wives. They believe in the Father and the Son but not in the Holy Ghost. They also believe and say there is no purgatory. And when they sing mass, they hold a piece of bread. It is made square and this bread they put in a dish of gold or silver. Above it, they place a star and cover it with a fair white cloth. At the Offertory of the mass, they take the dish with the star and set it above their heads. With censers and candles, they go around the church with great worship and reverence. And then, all the people fall down to the ground and do great worship to the sacrificial vessel. Thus, they do this in tokening of the three kings. kings who sought God in Bethlehem and offered him rich gifts. Through the leading of a star, they came to the manger there, where Christ lay, and they fell down and worshiped him.\n\nThere is also another sect called the Simonians. They are men of India, for the land around the Euphrates, which was once called Pudaea is now called Syria. But these men have little heresy among them, and they greatly worship Saint Barbara and keep watch over her all night, as men do in this country on Midsummer night. And so, every friend goes to another and bears about various seeds which shall be sown in gardens. These men, when they shall swear before justices for any cause, then they swear by the gospel and by the three kings. They took this custom from the three kings who sought God in the land of the Jews.\n\nThere is also another sect called Maronites. They dwell in various lands and their priests, deacons, and subdeacons. Have wives / And they say no mass in the entire year except at the feast of Christmas and Easter / And they say mass of St. Thomas the apostle and of the three kings / And this they use yet unto this day / There is another sect called Ysimij / And when the priests go to mass, they bless the people and pray that God rule them and lead them, as He led the three kings by a star to Bethlehem to do Him worship / There is another sect called Maronij / And these men begin anything by saying, in the name of God and the three kings / There is another called Nicholaite / And these men give three kinds of alms every day in the worship of God and the three kings to poor men around them / Another there is, and they are called Mandopoles / And they hold no special faith. They are among us. They have no priests among them / And once a year they come together in procession to the church fasting. That shall be on a [specific day]. Sunday. There they worshiped mass in the presence of the three kings, and various Christian sects and other pious men had many special devotions to these three worthy kings. This was long to recount. In all the lands of India and in the East, and in all the kingdoms there, these three kings were lords over all manner of people, who held them in reverence much more than people do in this country. Our Lord Jesus Christ showed many miracles around them in various places in the East through the merits and prayers of these worthy kings. These three kings now reign in eternal bliss in heaven. Through the merits and intercessions of these three blessed kings, may they bring us all [to you, O seat above all saints], AMEN. And thus we end this most excellent treatise of these three glorious kings. Their corpses rest in the church of Cologne. Printed at Westminster by Wynkyn de Worde. [printer's or publisher's device]", "creation_year": 1496, "creation_year_earliest": 1496, "creation_year_latest": 1496, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
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