[
{"source_document": "", "creation_year": 1498, "culture": " English\n", "content": "Produced by Chetan K. Jain and John B. Hare\nSONGS OF KAB\u00ceR\nTranslated by Rabindranath Tagore\nIntroduction by Evelyn Underhill\nNew York, The Macmillan Company\nINTRODUCTION\nThe poet Kab\u00eer, a selection from whose songs is here for the\nfirst time offered to English readers, is one of the most\ninteresting personalities in the history of Indian mysticism.\nBorn in or near Benares, of Mohammedan parents, and probably\nabout the year 1440, he became in early life a disciple of the\ncelebrated Hindu ascetic R\u00e2m\u00e2nanda.  R\u00e2m\u00e2nanda had brought to\nNorthern India the religious revival which R\u00e2m\u00e2nuja, the great\ntwelfth-century reformer of Br\u00e2hmanism, had initiated in the\nSouth.  This revival was in part a reaction against the\nincreasing formalism of the orthodox cult, in part an assertion\nof the demands of the heart as against the intense\nintellectualism of the Ved\u00e2nta philosophy, the exaggerated monism\nwhich that philosophy proclaimed.  It took in R\u00e2m\u00e2nuja's\npreaching the form of an ardent personal devotion to the God\nVishnu, as representing the personal aspect of the Divine Nature:\nthat mystical \"religion of love\" which everywhere makes its\nappearance at a certain level of spiritual culture, and which\ncreeds and philosophies are powerless to kill.\nThough such a devotion is indigenous in Hinduism, and finds\nexpression in many passages of the Bhagavad G\u00eet\u00e2, there was in\nits medi\u00e6val revival a large element of syncretism.  R\u00e2m\u00e2nanda,\nthrough whom its spirit is said to have reached Kab\u00eer, appears to\nhave been a man of wide religious culture, and full of missionary\nenthusiasm.  Living at the moment in which the impassioned poetry\nand deep philosophy of the great Persian mystics, Att\u00e2r, S\u00e2d\u00ee,\nJal\u00e2lu'dd\u00een R\u00fbm\u00ee, and H\u00e2fiz, were exercising a powerful influence\non the religious thought of India, he dreamed of reconciling this\nintense and personal Mohammedan mysticism with the traditional\ntheology of Br\u00e2hmanism.  Some have regarded both these great\nreligious leaders as influenced also by Christian thought and\nlife: but as this is a point upon which competent authorities\nhold widely divergent views, its discussion is not attempted here.\nWe may safely assert, however, that in their teachings, two--perhaps\nthree--apparently antagonistic streams of intense\nspiritual culture met, as Jewish and Hellenistic thought met in\nthe early Christian Church: and it is one of the outstanding\ncharacteristics of Kab\u00eer's genius that he was able in his poems\nto fuse them into one.\nA great religious reformer, the founder of a sect to which nearly\na million northern Hindus still belong, it is yet supremely as a\nmystical poet that Kab\u00eer lives for us.  His fate has been that of\nmany revealers of Reality.  A hater of religious exclusivism, and\nseeking above all things to initiate men into the liberty of the\nchildren of God, his followers have honoured his memory by\nre-erecting in a new place the barriers which he laboured to cast\ndown.  But his wonderful songs survive, the spontaneous\nexpressions of his vision and his love; and it is by these, not\nby the didactic teachings associated with his name, that he makes\nhis immortal appeal to the heart.  In these poems a wide range of\nmystical emotion is brought into play: from the loftiest\nabstractions, the most otherworldly passion for the Infinite, to\nthe most intimate and personal realization of God, expressed in\nhomely metaphors and religious symbols drawn indifferently from\nHindu and Mohammedan belief.  It is impossible to say of their\nauthor that he was Br\u00e2hman or S\u00fbf\u00ee, Ved\u00e2ntist or Vaishnavite.\nHe is, as he says himself, \"at once the child of Allah and of R\u00e2m.\"\nThat Supreme Spirit Whom he knew and adored, and to Whose joyous\nfriendship he sought to induct the souls of other men, transcended\nwhilst He included all metaphysical categories, all credal\ndefinitions; yet each contributed something to the description of\nthat Infinite and Simple Totality Who revealed Himself, according\nto their measure, to the faithful lovers of all creeds.\nKab\u00eer's story is surrounded by contradictory legends, on none of\nwhich reliance can be placed.  Some of these emanate from a Hindu,\nsome from a Mohammedan source, and claim him by turns as a S\u00fbf\u00ee\nand a Br\u00e2hman saint.  His name, however, is practically a\nconclusive proof of Moslem ancestry: and the most probable tale is\nthat which represents him as the actual or adopted child of a\nMohammedan weaver of Benares, the city in which the chief events\nof his life took place.\nIn fifteenth-century Benares the syncretistic tendencies of\nBhakti religion had reached full development.  S\u00fbf\u00ees and Br\u00e2hmans\nappear to have met in disputation: the most spiritual members of\nboth creeds frequenting the teachings of R\u00e2m\u00e2nanda, whose\nreputation was then at its height.  The boy Kab\u00eer, in whom the\nreligious passion was innate, saw in R\u00e2m\u00e2nanda his destined\nteacher; but knew how slight were the chances that a Hindu guru\nwould accept a Mohammedan as disciple.  He therefore hid upon the\nsteps of the river Ganges, where R\u00e2m\u00e2nanda was accustomed to\nbathe; with the result that the master, coming down to the water,\ntrod upon his body unexpectedly, and exclaimed in his\nastonishment, \"Ram!  Ram!\"--the name of the incarnation under\nwhich he worshipped God.  Kab\u00eer then declared that he had\nreceived the mantra of initiation from R\u00e2m\u00e2nanda's lips, and was\nby it admitted to discipleship.  In spite of the protests of\northodox Br\u00e2hmans and Mohammedans, both equally annoyed by this\ncontempt of theological landmarks, he persisted in his claim;\nthus exhibiting in action that very principle of religious\nsynthesis which R\u00e2m\u00e2nanda had sought to establish in thought.\nR\u00e2m\u00e2nanda appears to have accepted him, and though Mohammedan\nlegends speak of the famous S\u00fbf\u00ee P\u00eer, Takk\u00ee of Jhans\u00ee, as Kab\u00eer's\nmaster in later life, the Hindu saint is the only human teacher\nto whom in his songs he acknowledges indebtedness.\nThe little that we know of Kab\u00eer's life contradicts many current\nideas concerning the Oriental mystic.  Of the stages of\ndiscipline through which he passed, the manner in which his\nspiritual genius developed, we are completely ignorant.  He seems\nto have remained for years the disciple of R\u00e2m\u00e2nanda, joining in\nthe theological and philosophical arguments which his master held\nwith all the great Mullahs and Br\u00e2hmans of his day; and to this\nsource we may perhaps trace his acquaintance with the terms of\nHindu and S\u00fbf\u00ee philosophy.  He may or may not have submitted to\nthe traditional education of the Hindu or the S\u00fbf\u00ee contemplative:\nit is clear, at any rate, that he never adopted the life of the\nprofessional ascetic, or retired from the world in order to\ndevote himself to bodily mortifications and the exclusive pursuit\nof the contemplative life.  Side by side with his interior life\nof adoration, its artistic expression in music and words--for he\nwas a skilled musician as well as a poet--he lived the sane and\ndiligent life of the Oriental craftsman.  All the legends agree\non this point: that Kab\u00eer was a weaver, a simple and unlettered\nman, who earned his living at the loom.  Like Paul the tentmaker,\nBoehme the cobbler, Bunyan the tinker, Tersteegen the\nribbon-maker, he knew how to combine vision and industry; the\nwork of his hands helped rather than hindered the impassioned\nmeditation of his heart.  Hating mere bodily austerities, he was\nno ascetic, but a married man, the father of a family--a\ncircumstance which Hindu legends of the monastic type vainly\nattempt to conceal or explain--and it was from out of the heart\nof the common life that he sang his rapturous lyrics of divine\nlove.  Here his works corroborate the traditional story of his\nlife.  Again and again he extols the life of home, the value and\nreality of diurnal existence, with its opportunities for love and\nrenunciation; pouring contempt--upon the professional sanctity of\nthe Yogi, who \"has a great beard and matted locks, and looks like\na goat,\" and on all who think it necessary to flee a world\npervaded by love, joy, and beauty--the proper theatre of man's\nquest--in order to find that One Reality Who has \"spread His form\nof love throughout all the world.\" [Footnote: Cf. Poems Nos. XXI,\nXL, XLIII, LXVI, LXXVI.]\nIt does not need much experience of ascetic literature to\nrecognize the boldness and originality of this attitude in such a\ntime and place.  From the point of view of orthodox sanctity,\nwhether Hindu or Mohammedan, Kab\u00eer was plainly a heretic; and his\nfrank dislike of all institutional religion, all external\nobservance--which was as thorough and as intense as that of the\nQuakers themselves--completed, so far as ecclesiastical opinion\nwas concerned, his reputation as a dangerous man.  The \"simple\nunion\" with Divine Reality which he perpetually extolled, as alike\nthe duty and the joy of every soul, was independent both of ritual\nand of bodily austerities; the God whom he proclaimed was \"neither\nin Kaaba nor in Kail\u00e2sh.\"  Those who sought Him needed not to go\nfar; for He awaited discovery everywhere, more accessible to \"the\nwasherwoman and the carpenter\" than to the self--righteous holy man.\n[Footnote: Poems I, II, XLI.]  Therefore the whole apparatus of\npiety, Hindu and Moslem alike--the temple and mosque, idol and holy\nwater, scriptures and priests--were denounced by this inconveniently\nclear-sighted poet as mere substitutes for reality; dead things\nintervening between the soul and its love--\n  The images are all lifeless, they cannot speak:\n    I know, for I have cried aloud to them.\n  The Pur\u00e2na and the Koran are mere words:\n    lifting up the curtain, I have seen.\n[Footnote: Poems XLII, LXV, LXVII.]\nThis sort of thing cannot be tolerated by any organized church;\nand it is not surprising that Kab\u00eer, having his head-quarters in\nBenares, the very centre of priestly influence, was subjected to\nconsiderable persecution.  The well-known legend of the beautiful\ncourtesan sent by Br\u00e2hmans to tempt his virtue, and converted,\nlike the Magdalen, by her sudden encounter with the initiate of a\nhigher love, pre serves the memory of the fear and dislike with\nwhich he was regarded by the ecclesiastical powers.  Once at\nleast, after the performance of a supposed miracle of healing, he\nwas brought before the Emperor Sikandar Lodi, and charged with\nclaiming the possession of divine powers.  But Sikandar Lodi, a\nruler of considerable culture, was tolerant of the eccentricities\nof saintly persons belonging to his own faith.  Kab\u00eer, being of\nMohammedan birth, was outside the authority of the Br\u00e2hmans, and\ntechnically classed with the S\u00fbf\u00ees, to whom great theological\nlatitude was allowed.  Therefore, though he was banished in the\ninterests of peace from Benares, his life was spared.  This seems\nto have happened in 1495, when he was nearly sixty years of age;\nit is the last event in his career of which we have definite\nknowledge.  Thenceforth he appears to have moved about amongst\nvarious cities of northern India, the centre of a group of\ndisciples; continuing in exile that life of apostle and poet of\nlove to which, as he declares in one of his songs, he was destined\n\"from the beginning of time.\"  In 1518, an old man, broken in\nhealth, and with hands so feeble that he could no longer make the\nmusic which he loved, he died at Maghar near Gorakhpur.\nA beautiful legend tells us that after his death his\nMohammedan and Hindu disciples disputed the possession of his\nbody; which the Mohammedans wished to bury, the Hindus to burn.\nAs they argued together, Kab\u00eer appeared before them, and told\nthem to lift the shroud and look at that which lay beneath.  They\ndid so, and found in the place of the corpse a heap of flowers;\nhalf of which were buried by the Mohammedans at Maghar, and half\ncarried by the Hindus to the holy city of Benares to be\nburned--fitting conclusion to a life which had made fragrant the\nmost beautiful doctrines of two great creeds.\nII\nThe poetry of mysticism might be defined on the one hand as a\ntemperamental reaction to the vision of Reality: on the other, as\na form of prophecy.  As it is the special vocation of the\nmystical consciousness to mediate between two orders, going out\nin loving adoration towards God and coming home to tell the\nsecrets of Eternity to other men; so the artistic self-expression\nof this consciousness has also a double character.  It is\nlove-poetry, but love-poetry which is often written with a missionary\nintention.\nKab\u00eer's songs are of this kind: out-births at once of rapture and\nof charity.  Written in the popular Hindi, not in the literary\ntongue, they were deliberately addressed--like the vernacular\npoetry of Jacopone da Tod\u00ec and Richard Rolle--to the people rather\nthan to the professionally religious class; and all must be struck\nby the constant employment in them of imagery drawn from the\ncommon life, the universal experience.  It is by the simplest\nmetaphors, by constant appeals to needs, passions, relations which\nall men understand--the bridegroom and bride, the guru and\ndisciple, the pilgrim, the farmer, the migrant bird-- that he\ndrives home his intense conviction of the reality of the soul's\nintercourse with the Transcendent.  There are in his universe no\nfences between the \"natural\" and \"supernatural\" worlds; everything\nis a part of the creative Play of God, and therefore--even in its\nhumblest details--capable of revealing the Player's mind.\nThis willing acceptance of the here-and-now as a means of\nrepresenting supernal realities is a trait common to the greatest\nmystics.  For them, when they have achieved at last the true\ntheopathetic state, all aspects of the universe possess equal\nauthority as sacramental declarations of the Presence of God; and\ntheir fearless employment of homely and physical symbols--often\nstartling and even revolting to the unaccustomed taste--is in\ndirect proportion to the exaltation of their spiritual life.  The\nworks of the great S\u00fbf\u00ees, and amongst the Christians of Jacopone\nda Tod\u00ec, Ruysbroeck, Boehme, abound in illustrations of this law.\nTherefore we must not be surprised to find in Kab\u00eer's songs--his\ndesperate attempts to communicate his ecstasy and persuade other\nmen to share it--a constant juxtaposition of concrete and\nmetaphysical language; swift alternations between the most\nintensely anthropomorphic, the most subtly philosophical, ways of\napprehending man's communion with the Divine.  The need for this\nalternation, and its entire naturalness for the mind which\nemploys it, is rooted in his concept, or vision, of the Nature of\nGod; and unless we make some attempt to grasp this, we shall not\ngo far in our understanding of his poems.\nKab\u00eer belongs to that small group of supreme mystics--amongst\nwhom St.  Augustine, Ruysbroeck, and the S\u00fbf\u00ee poet Jal\u00e2lu'dd\u00een\nR\u00fbm\u00ee are perhaps the chief--who have achieved that which we might\ncall the synthetic vision of God.  These have resolved the\nperpetual opposition between the personal and impersonal, the\ntranscendent and immanent, static and dynamic aspects of the\nDivine Nature; between the Absolute of philosophy and the \"sure\ntrue Friend\" of devotional religion.  They have done this, not by\ntaking these apparently incompatible concepts one after the\nother; but by ascending to a height of spiritual intuition at\nwhich they are, as Ruysbroeck said, \"melted and merged in the\nUnity,\" and perceived as the completing opposites of a perfect\nWhole.  This proceeding entails for them--and both Kab\u00eer and\nRuysbroeck expressly acknowledge it--a universe of three orders:\nBecoming, Being, and that which is \"More than Being,\" i.e., God.\n[Footnote: Nos. VII and XLIX.]  God is here felt to be not the\nfinal abstraction, but the one actuality.  He inspires, supports,\nindeed inhabits, both the durational, conditioned, finite world\nof Becoming and the unconditioned, non-successional, infinite\nworld of Being; yet utterly transcends them both.  He is the\nomnipresent Reality, the \"All-pervading\" within Whom \"the worlds\nare being told like beads.\"  In His personal aspect He is the\n\"beloved Fakir,\" teaching and companioning each soul.  Considered\nas Immanent Spirit, He is \"the Mind within the mind.\"  But all\nthese are at best partial aspects of His nature, mutually\ncorrective: as the Persons in the Christian doctrine of the\nTrinity--to which this theological diagram bears a striking\nresemblance--represent different and compensating experiences of\nthe Divine Unity within which they are resumed.  As Ruysbroeck\ndiscerned a plane of reality upon which \"we can speak no more of\nFather, Son, and Holy Spirit, but only of One Being, the very\nsubstance of the Divine Persons\"; so Kab\u00eer says that \"beyond both\nthe limited and the limitless is He, the Pure Being.\"  [Footnote:\nNo. VII.]\nBrahma, then, is the Ineffable Fact compared with which \"the\ndistinction of the Conditioned from the Unconditioned is but a\nword\": at once the utterly transcendent One of Absolutist\nphilosophy, and the personal Lover of the individual\nsoul--\"common to all and special to each,\" as one Christian mystic\nhas it.  The need felt by Kab\u00eer for both these ways of describing\nReality is a proof of the richness and balance of his spiritual\nexperience; which neither cosmic nor anthropomorphic symbols,\ntaken alone, could express.  More absolute than the Absolute,\nmore personal than the human mind, Brahma therefore exceeds\nwhilst He includes all the concepts of philosophy, all the\npassionate intuitions of the heart.  He is the Great Affirmation,\nthe font of energy, the source of life and love, the unique\nsatisfaction of desire.  His creative word is the _Om_ or\n\"Everlasting Yea.\"  The negative philosophy which strips from the\nDivine Nature all Its attributes and defining Him only by that\nwhich He is not--reduces Him to an \"Emptiness,\" is abhorrent to\nthis most vital of poets.--Brahma, he says, \"may never be found\nin abstractions.\"  He is the One Love who Pervades the world.,\ndiscerned in His fullness only by the eyes of love; and those who\nknow Him thus share, though they may never tell, the joyous and\nineffable secret of the universe.  [Footnote: Nos. VII, XXVI,\nLXXVI, XC.]\nNow Kab\u00eer, achieving this synthesis between the personal and\ncosmic aspects of the Divine Nature, eludes the three great\ndangers which threaten mystical religion.\nFirst, he escapes the excessive emotionalism, the tendency to\nan exclusively anthropomorphic devotion, which results from an\nunrestricted cult of Divine Personality, especially under an\nincarnational form; seen in India in the exaggerations of\nKrishna worship, in Europe in the sentimental extravagances of\ncertain Christian saints.\nNext, he is protected from the soul-destroying conclusions of\npure monism, inevitable if its logical implications are pressed\nhome: that is, the identity of substance between God and the\nsoul, with its corollary of the total absorption of that soul in\nthe Being of God as the goal of the spiritual life.  For the\nthorough-going monist the soul, in so far as it is real, is\nsubstantially identical with God; and the true object of\nexistence is the making patent of this latent identity, the\nrealization which finds expression in the Ved\u00e2ntist formula \"That\nart thou.\"  But Kab\u00eer says that Brahma and the creature are \"ever\ndistinct, yet ever united\"; that the wise man knows the spiritual\nas well as the material world to \"be no more than His footstool.\"\n[Footnote: Nos. VII and IX.]  The soul's union with Him is a love\nunion, a mutual inhabitation; that essentially dualistic relation\nwhich all mystical religion expresses, not a self-mergence which\nleaves no place for personality.  This eternal distinction, the\nmysterious union-in-separateness of God and the soul, is a\nnecessary doctrine of all sane mysticism; for no scheme which\nfails to find a place for it can represent more than a fragment of\nthat soul's intercourse with the spiritual world.  Its affirmation\nwas one of the distinguishing features of the Vaishnavite\nreformation preached by R\u00e2m\u00e2nuja; the principle of which had\ndescended through R\u00e2m\u00e2nanda to Kab\u00eer.\nLast, the warmly human and direct apprehension of God as the\nsupreme Object of love, the soul's comrade, teacher, and\nbridegroom, which is so passionately and frequently expressed in\nKab\u00eer's poems, balances and controls those abstract tendencies\nwhich are inherent in the metaphysical side of his vision of\nReality: and prevents it from degenerating into that sterile\nworship of intellectual formul\u00e6 which became the curse of the\nVed\u00e2ntist school.  For the mere intellectualist, as for the mere\npietist, he has little approbation.  [Footnote: Cf. especially\nNos. LIX, LXVII, LXXV, XC, XCI.]  Love is throughout his\n\"absolute sole Lord\": the unique source of the more abundant life\nwhich he enjoys, and the common factor which unites the finite\nand infinite worlds.  All is soaked in love: that love which he\ndescribed in almost Johannine language as the \"Form of God.\"\nThe whole of creation is the Play of the Eternal Lover; the\nliving, changing, growing expression of Brahma's love and joy.\nAs these twin passions preside over the generation of human life,\nso \"beyond the mists of pleasure and pain\" Kab\u00eer finds them\ngoverning the creative acts of God.  His manifestation is love;\nHis activity is joy.  Creation springs from one glad act of\naffirmation: the Everlasting Yea, perpetually uttered within the\ndepths of the Divine Nature.  [Footnote: Nos. XVII, XXVI, LXXVI,\nLXXXII.]  In accordance with this concept of the universe as a\nLove-Game which eternally goes forward, a progressive\nmanifestation of Brahma--one of the many notions which he adopted\nfrom the common stock of Hindu religious ideas, and illuminated\nby his poetic genius--movement, rhythm, perpetual change, forms\nan integral part of Kab\u00eer's vision of Reality.  Though the\nEternal and Absolute is ever present to his consciousness, yet\nhis concept of the Divine Nature is essentially dynamic.  It is\nby the symbols of motion that he most often tries to convey it to\nus: as in his constant reference to dancing, or the strangely\nmodern picture of that Eternal Swing of the Universe which is\n\"held by the cords of love.\"  [Footnote: No. XVI.]\nIt is a marked characteristic of mystical literature that the\ngreat contemplatives, in their effort to convey to us the nature\nof their communion with the supersensuous, are inevitably driven\nto employ some form of sensuous imagery: coarse and inaccurate as\nthey know such imagery to be, even at the best.  Our normal human\nconsciousness is so completely committed to dependence on the\nsenses, that the fruits of intuition itself are instinctively\nreferred to them.  In that intuition it seems to the mystics that\nall the dim cravings and partial apprehensions of sense find\nperfect fulfilment.  Hence their constant declaration that they\n_see_ the uncreated light, they _hear_ the celestial\nmelody, they _taste_ the sweetness of the Lord, they know an\nineffable fragrance, they feel the very contact of love.  \"Him\nverily seeing and fully feeling, Him spiritually hearing and Him\ndelectably smelling and sweetly swallowing,\" as Julian of Norwich\nhas it.  In those amongst them who develop psycho-sensorial\nautomatisms, these parallels between sense and spirit may present\nthemselves to consciousness in the form of hallucinations: as the\nlight seen by Suso, the music heard by Rolle, the celestial\nperfumes which filled St.  Catherine of Siena's cell, the physical\nwounds felt by St.  Francis and St. Teresa.  These are excessive\ndramatizations of the symbolism under which the mystic tends\ninstinctively to represent his spiritual intuition to the surface\nconsciousness.  Here, in the special sense-perception which he\nfeels to be most expressive of Reality, his peculiar\nidiosyncrasies come out.\nNow Kab\u00eer, as we might expect in one whose reactions to the\nspiritual order were so wide and various, uses by turn all the\nsymbols of sense.  He tells us that he has \"seen without sight\"\nthe effulgence of Brahma, tasted the divine nectar, felt the\necstatic contact of Reality, smelt the fragrance of the heavenly\nflowers.  But he was essentially a poet and musician: rhythm and\nharmony were to him the garments of beauty and truth.  Hence in\nhis lyrics he shows himself to be, like Richard Rolle, above all\nthings a musical mystic.  Creation, he says again and again, is\nfull of music: it _is_ music.  At the heart of the Universe\n\"white music is blossoming\": love weaves the melody, whilst\nrenunciation beats the time.  It can be heard in the home as well\nas in the heavens; discerned by the ears of common men as well as\nby the trained senses of the ascetic.  Moreover, the body of\nevery man is a lyre on which Brahma, \"the source of all music,\"\nplays.  Everywhere Kab\u00eer discerns the \"Unstruck Music of the\nInfinite\"--that celestial melody which the angel played to St.\nFrancis, that ghostly symphony which filled the soul of Rolle\nwith ecstatic joy.  [Footnote: Nos. XVII, XVIII, XXXIX, XLI, LIV,\nLXXVI, LXXXIII, LXXXIX, XCVII.]  The one figure which he adopts\nfrom the Hindu Pantheon and constantly uses, is that of Krishna\nthe Divine Flute Player.  [Footnote: Nos. L, LIII, LXVIII.]  He\nsees the supernal music, too, in its visual embodiment, as\nrhythmical movement: that mysterious dance of the universe before\nthe face of Brahma, which is at once an act of worship and an\nexpression of the infinite rapture of the Immanent God.'\nYet in this wide and rapturous vision of the universe Kab\u00eer\nnever loses touch with diurnal existence, never forgets the\ncommon life.  His feet are firmly planted upon earth; his lofty\nand passionate apprehensions are perpetually controlled by the\nactivity of a sane and vigorous intellect, by the alert\ncommonsense so often found in persons of real mystical genius.\nThe constant insistence on simplicity and directness, the hatred\nof all abstractions and philosophizings,[Footnote: Nos. XXVI,\nXXXII, LXXVI] the ruthless criticism of external religion: these\nare amongst his most marked characteristics.  God is the Root\nwhence all manifestations, \"material\" and \"spiritual,\" alike\nproceed; [Footnote: Nos. LXXV, LXXVIII, LXXX, XC.] and God is\nthe only need of man--\"happiness shall be yours when you come to\nthe Root.\"  [Footnote: No. LXXX.]  Hence to those who keep their\neye on the \"one thing needful,\" denominations, creeds, ceremonies,\nthe conclusions of philosophy, the disciplines of asceticism, are\nmatters of comparative indifference.  They represent merely the\ndifferent angles from which the soul may approach that simple\nunion with Brahma which is its goal; and are useful only in so\nfaras they contribute to this consummation.  So thorough-going is\nKab\u00eer's eclecticism, that he seems by turns Ved\u00e2ntist and\nVaishnavite, Pantheist and Transcendentalist, Br\u00e2hman and S\u00fbf\u00ee.\nIn the effort to tell the truth about that ineffable apprehension,\nso vast and yet so near, which controls his life, he seizes and\ntwines together--as he might have woven together contrasting\nthreads upon his loom--symbols and ideas drawn from the most\nviolent and conflicting philosophies and faiths.  All are needed,\nif he is ever to suggest the character of that One whom the\nUpanishad called \"the Sun-coloured Being who is beyond this\nDarkness\": as all the colours of the spectrum are needed if we\nwould demonstrate the simple richness of white light.  In thus\nadapting traditional materials to his own use he follows a method\ncommon amongst the mystics; who seldom exhibit any special love\nfor originality of form.  They will pour their wine into almost\nany vessel that comes to hand: generally using by preference--and\nlifting to new levels of beauty and significance--the religious or\nphilosophic formul\u00e6 current in their own day.  Thus we find that\nsome of Kab\u00eer's finest poems have as their subjects the\ncommonplaces of Hindu philosophy and religion: the L\u00eel\u00e2 or Sport of\nGod, the Ocean of Bliss, the Bird of the Soul, M\u00e2y\u00e2, the Hundred-petalled\nLotus, and the \"Formless Form.\"  Many, again, are soaked\nin S\u00fbf\u00ee imagery and feeling.  Others use as their material the\nordinary surroundings and incidents of Indian life: the temple bells,\nthe ceremony of the lamps, marriage, suttee, pilgrimage, the\ncharacters of the seasons; all felt by him in their mystical aspect,\nas sacraments of the soul's relation with Brahma.  In many of these\na particularly beautiful and intimate feeling for Nature is shown.\n[Footnote: Nos. XV, XXIII, LXVII, LXXXVII, XCVII.]\nIn the collection of songs here translated there will be found\nexamples which illustrate nearly every aspect of Kab\u00eer's thought,\nand all the fluctuations of the mystic's emotion: the ecstasy,\nthe despair, the still beatitude, the eager self-devotion, the\nflashes of wide illumination, the moments of intimate love.  His\nwide and deep vision of the universe, the \"Eternal Sport\" of\ncreation (LXXXII), the worlds being \"told like beads\" within the\nBeing of God (XIV, XVI, XVII, LXXVI), is here seen balanced by\nhis lovely and delicate sense of intimate communion with the\nDivine Friend, Lover, Teacher of the soul (X, XI, XXIII, XXXV, LI,\nLXXXV, LXXXVI, LXXXVIII, XCII, XCIII; above all, the beautiful\npoem XXXIV).  As these apparently paradoxical views of Reality\nare resolved in Br\u00e2hma, so all other opposites are reconciled in\nHim: bondage and liberty, love and renunciation, pleasure and pain\n(XVII, XXV, XL, LXXIX).  Union with Him is the one thing that\nmatters to the soul, its destiny and its need (LI, I, II, LIV, LXX,\nLXXIV, XCIII, XCVI); and this union, this discovery of God, is the\nsimplest and most natural of all things, if we would but grasp it\n(XLI, XLVI, LVI, LXXII, LXXVI, LXXVIII, XCVII).  The union, however,\nis brought about by love, not by knowledge or ceremonial observances\n(XXXVIII, LIV, LV, LIX, XCI); and the apprehension which that union\nconfers is ineffable--\"neither This nor That,\" as Ruysbroeck has it\n(IX, XLVI, LXXVI).  Real worship and communion is in Spirit and in\nTruth (XL, XLI, LVI, LXIII, LXV, LXX), therefore idolatry is an\ninsult to the Divine Lover (XLII, LXIX) and the devices of\nprofessional sanctity are useless apart from charity and purity\nof soul (LIV, LXV, LXVI).  Since all things, and especially the\nheart of man, are God-inhabited, God-possessed (XXVI, LVI, LXXVI,\nLXXXIX, XCVII), He may best be found in the here-and-now: in the\nnormal.  human, bodily existence, the \"mud\" of material life (III,\nIV, VI, XXI, XXXIX, XL, XLIII, XLVIII, LXXII).  \"We can reach the\ngoal without crossing the road\" (LXXVI)--not the cloister but the\nhome is the proper theatre of man's efforts: and if he cannot find\nGod there, he need not hope for success by going farther afield.\n\"In the home is reality.\"  There love and detachment, bondage and\nfreedom, joy and pain play by turns upon the soul; and it is from\ntheir conflict that the Unstruck Music of the Infinite proceeds.\nKab\u00eer says: \"None but Brahma can evoke its melodies.\"\n\"This version of Kab\u00eer's songs is chiefly the work of\nMr. Rab\u00eendran\u00e2th Tagore, the trend of whose mystical genius makes\nhim--as all who read these poems will see--a peculiarly\nsympathetic interpreter of Kab\u00eer's vision and thought.  It has\nbeen based upon the printed Hind\u00ee text with Bengali translation\nof Mr. Kshiti Mohan Sen; who has gathered from many sources--sometimes\nfrom books and manuscripts, sometimes from the lips of\nwandering ascetics and minstrels--a large collection of poems\nand hymns to which Kab\u00eer's name is attached, and carefully\nsifted the authentic songs from the many spurious works now\nattributed to him.  These painstaking labours alone have made\nthe present undertaking possible.\nWe have also had before us a manuscript English translation of\n116 songs made by Mr. Ajit Kum\u00e2r Chakravarty from Mr. Kshiti\nMohan Sen's text, and a prose essay upon Kab\u00eer from the same\nhand.  From these we have derived great assistance.  A\nconsiderable number of readings from the translation have been\nadopted by us; whilst several of the facts mentioned in the essay\nhave been incorporated into this introduction.  Our most grateful\nthanks are due to Mr. Ajit Kumar Chakravarty for the extremely\ngenerous and unselfish manner in which he has placed his work at\nour disposal.\nThe reference of the headlines of the poems is to:\nS\u00e2ntiniketana; Kab\u00eer by Sr\u00ee Kshitimohan Sen, 4 parts,\nBrahmachary\u00e2srama, Bolpur, 1910-1911.\nFor some assistance in normalizing the transliteration we are\nindebted to Professor J. F. Blumhardt.\nKABIR'S POEMS\n  I.  13.  _mo ko kah\u00e2n dh\u00fbnro bande_\n  O servant, where dost thou seek Me?\n  Lo!  I am beside thee.\n  I am neither in temple nor in mosque: I am neither in Kaaba nor\n    in Kailash:\n  Neither am I in rites and ceremonies, nor in Yoga and\n    renunciation.\n  If thou art a true seeker, thou shalt at once see Me: thou shalt\n    meet Me in a moment of time.\n  Kab\u00eer says, \"O Sadhu!  God is the breath of all breath.\"\n  II\n  I. 16. _Santan j\u00e2t na p\u00fbcho nirguniy\u00e2n_\n  It is needless to ask of a saint the caste to which he belongs;\n  For the priest, the warrior.  the tradesman, and all the\n    thirty-six castes, alike are seeking for God.\n  It is but folly to ask what the caste of a saint may be;\n  The barber has sought God, the washerwoman, and the carpenter--\n  Even Raidas was a seeker after God.\n  The Rishi Swapacha was a tanner by caste.\n  Hindus and Moslems alike have achieved that End, where remains no\n    mark of distinction.\n  III\n  I. 57. _s\u00e2dho bh\u00e2\u00ee, j\u00eeval h\u00ee karo \u00e2s'\u00e2_\n  O friend!  hope for Him whilst you live, know whilst you live,\n    understand whilst you live: for in life deliverance abides.\n  If your bonds be not broken whilst living, what hope of\n    deliverance in death?\n  It is but an empty dream, that the soul shall have union with Him\n    because it has passed from the body:\n  If He is found now, He is found then,\n  If not, we do but go to dwell in the City of Death.\n  If you have union now, you shall have it hereafter.\n  Bathe in the truth, know the true Guru, have faith in the true\n    Name!\n  Kab\u00eer says: \"It is the Spirit of the quest which helps; I am the\n  slave of this Spirit of the quest.\"\n  IV\n  I. 58. _b\u00e2go n\u00e2 j\u00e2 re n\u00e2 j\u00e2_\n  Do not go to the garden of flowers!\n  O Friend! go not there;\n  In your body is the garden of flowers.\n  Take your seat on the thousand petals of the lotus, and there\n    gaze on the Infinite Beauty.\n  I. 63. _avadh\u00fb, m\u00e2y\u00e2 taj\u00ee na j\u00e2y_\n  Tell me, Brother, how can I renounce Maya?\n  When I gave up the tying of ribbons, still I tied my garment\n    about me:\n  When I gave up tying my garment, still I covered my body in its\n    folds.\n  So, when I give up passion, I see that anger remains;\n  And when I renounce anger, greed is with me still;\n  And when greed is vanquished, pride and vainglory remain;\n  When the mind is detached and casts Maya away, still it clings to\n    the letter.\n  Kab\u00eer says, \"Listen to me, dear Sadhu!  the true path is rarely\n    found.\"\n  VI\n  I. 83. _cand\u00e2 jhalkai yahi ghat m\u00e2h\u00een_\n  The moon shines in my body, but my blind eyes cannot see it:\n  The moon is within me, and so is the sun.\n  The unstruck drum of Eternity is sounded within me; but my deaf\n    ears cannot hear it.\n  So long as man clamours for the _I_ and the _Mine_,\n    his works are as naught:\n  When all love of the _I_ and the _Mine_ is dead, then\n    the work of the Lord is done.\n  For work has no other aim than the getting of knowledge:\n  When that comes, then work is put away.\n  The flower blooms for the fruit: when the fruit comes, the flower\n    withers.\n  The musk is in the deer, but it seeks it not within itself: it\n    wanders in quest of grass.\n  VII\n  I. 85. _S\u00e2dho, Brahm alakh lakh\u00e2y\u00e2_\n  When He Himself reveals Himself, Brahma brings into manifestation\n    That which can never be seen.\n  As the seed is in the plant, as the shade is in the tree, as the\n    void is in the sky, as infinite forms are in the void--\n  So from beyond the Infinite, the Infinite comes; and from the\n    Infinite the finite extends.\n  The creature is in Brahma, and Brahma is in the creature: they\n    are ever distinct, yet ever united.\n  He Himself is the tree, the seed, and the germ.\n  He Himself is the flower, the fruit, and the shade.\n  He Himself is the sun, the light, and the lighted.\n  He Himself is Brahma, creature, and Maya.\n  He Himself is the manifold form, the infinite space;\n  He is the breath, the word, and the meaning.\n  He Himself is the limit and the limitless: and beyond both the\n    limited and the limitless is He, the Pure Being.\n  He is the Immanent Mind in Brahma and in the creature.\n  The Supreme Soul is seen within the soul,\n  The Point is seen within the Supreme Soul,\n  And within the Point, the reflection is seen again.\n  Kab\u00eer is blest because he has this supreme vision!\n  VIII\n  I. 101. _is ghat antar b\u00e2g bag\u00eece_\n  Within this earthen vessel are bowers and groves, and within it\n    is the Creator:\n  Within this vessel are the seven oceans and the unnumbered stars.\n  The touchstone and the jewel-appraiser are within;\n  And within this vessel the Eternal soundeth, and the spring wells\n  Kab\u00eer says: \"Listen to me, my Friend!  My beloved Lord is within.\"\n  IX\n  I. 104. _ais\u00e2 lo nah\u00een tais\u00e2 lo_\n  O How may I ever express that secret word?\n  O how can I say He is not like this, and He is like that?\n  If I say that He is within me, the universe is ashamed:\n  If I say that He is without me, it is falsehood.\n  He makes the inner and the outer worlds to be indivisibly one;\n  The conscious and the unconscious, both are His footstools.\n  He is neither manifest nor hidden, He is neither revealed nor\n    unrevealed:\n  There are no words to tell that which He is.\n  I. 121. _tohi mori lagan lag\u00e2ye re phak\u00eer w\u00e2_\n  To Thee Thou hast drawn my love, O Fakir!\n  I was sleeping in my own chamber, and Thou didst awaken me;\n    striking me with Thy voice, O Fakir!\n  I was drowning in the deeps of the ocean of this world, and\n    Thou didst save me: upholding me with Thine arm, O Fakir!\n  Only one word and no second--and Thou hast made me tear off all\n    my bonds, O Fakir!\n  Kab\u00eer says, \"Thou hast united Thy heart to my heart, O Fakir!\"\n  XI\n  I. 131. _nis' din khelat rah\u00ee sakhiy\u00e2n sang_\n  I played day and night with my comrades, and now I am greatly\n    afraid.\n  So high is my Lord's palace, my heart trembles to mount its\n    stairs: yet I must not be shy, if I would enjoy His love.\n  My heart must cleave to my Lover; I must withdraw my veil, and\n    meet Him with all my body:\n  Mine eyes must perform the ceremony of the lamps of love.\n  Kab\u00eer says: \"Listen to me, friend: he understands who loves.  If\n    you feel not love's longing for your Beloved One, it is vain\n    to adorn your body, vain to put unguent on your eyelids.\"\n  XII\n  II. 24. _hams\u00e2, kaho pur\u00e2tan v\u00e2t_\n  Tell me, O Swan, your ancient tale.\n  From what land do you come, O Swan? to what shore will you fly?\n  Where would you take your rest, O Swan, and what do you seek?\n  Even this morning, O Swan, awake, arise, follow me!\n  There is a land where no doubt nor sorrow have rule: where the\n    terror of Death is no more.\n  There the woods of spring are a-bloom, and the fragrant scent \"He\n    is I\" is borne on the wind:\n  There the bee of the heart is deeply immersed, and desires no\n    other joy.\n  XIII\n  II. 37. _angadhiy\u00e2 dev\u00e2_\n  O Lord Increate, who will serve Thee?\n  Every votary offers his worship to the God of his own creation:\n    each day he receives service--\n  None seek Him, the Perfect: Brahma, the Indivisible Lord.\n  They believe in ten Avatars; but no Avatar can be the Infinite\n    Spirit, for he suffers the results of his deeds:\n  The Supreme One must be other than this.\n  The Yogi, the Sanyasi, the Ascetics, are disputing one with\n    another:\n  Kab\u00eer says, \"O brother!  he who has seen that radiance of love,\n    he is saved.\"\n  XIV\n  II. 56. _dariy\u00e2 k\u00ee lahar dariy\u00e2o hai j\u00ee_\n  The river and its waves are one\n  surf: where is the difference between the river and its waves?\n  When the wave rises, it is the water; and when it falls, it is\n    the same water again.  Tell me, Sir, where is the distinction?\n  Because it has been named as wave, shall it no longer be\n    considered as water?\n  Within the Supreme Brahma, the worlds are being told like beads:\n  Look upon that rosary with the eyes of wisdom.\n  XV\n  II. 57. _j\u00e2nh khelat vasant ritur\u00e2j_\n  Where Spring, the lord of the seasons, reigneth, there the\n    Unstruck Music sounds of itself,\n  There the streams of light flow in all directions;\n  Few are the men who can cross to that shore!\n  There, where millions of Krishnas stand with hands folded,\n  Where millions of Vishnus bow their heads,\n  Where millions of Brahm\u00e2s are reading the Vedas,\n  Where millions of Shivas are lost in contemplation,\n  Where millions of Indras dwell in the sky,\n  Where the demi-gods and the munis are unnumbered,\n  Where millions of Saraswatis, Goddess of Music, play on the vina--\n  There is my Lord self-revealed: and the scent of sandal and\n    flowers dwells in those deeps.\n  XVI\n  II. 59. _j\u00e2nh, cet acet khambh d\u00f4\u00fb_\n  Between the poles of the conscious and the unconscious, there has\n    the mind made a swing:\n  Thereon hang all beings and all worlds, and that swing never\n    ceases its sway.\n  Millions of beings are there: the sun and the moon in their\n    courses are there:\n  Millions of ages pass, and the swing goes on.\n  All swing! the sky and the earth and the air and the water; and\n    the Lord Himself taking form:\n  And the sight of this has made Kab\u00eer a servant.\n  XVII\n  II. 61. _grah candra tapan jot varat hai_\n  The light of the sun, the moon, and the stars shines bright:\n  The melody of love swells forth, and the rhythm of love's\n    detachment beats the time.\n  Day and night, the chorus of music fills the heavens; and Kab\u00eer\n    says\n  \"My Beloved One gleams like the lightning flash in the sky.\"\n  Do you know how the moments perform their adoration?\n  Waving its row of lamps, the universe sings in worship day and\n    night,\n  There are the hidden banner and the secret canopy:\n  There the sound of the unseen bells is heard.\n  Kab\u00eer says: \"There adoration never ceases; there the Lord of the\n    Universe sitteth on His throne.\"\n  The whole world does its works and commits its errors: but few\n    are the lovers who know the Beloved.\n  The devout seeker is he who mingles in his heart the double\n    currents of love and detachment, like the mingling of the\n    streams of Ganges and Jumna;\n  In his heart the sacred water flows day and night; and thus the\n    round of births and deaths is brought to an end.\n  Behold what wonderful rest is in the Supreme Spirit!  and he\n    enjoys it, who makes himself meet for it.\n  Held by the cords of love, the swing of the Ocean of Joy sways to\n    and fro; and a mighty sound breaks forth in song.\n  See what a lotus blooms there without water!  and Kab\u00eer says\n  \"My heart's bee drinks its nectar.\"\n  What a wonderful lotus it is, that blooms at the heart of the\n    spinning wheel of the universe!  Only a few pure souls know of\n    its true delight.\n  Music is all around it, and there the heart partakes of the joy\n  of the Infinite Sea.\n  Kab\u00eer says: \"Dive thou into that Ocean of sweetness: thus let all\n    errors of life and of death flee away.\"\n  Behold how the thirst of the five senses is quenched there!  and\n    the three forms of misery are no more!\n  Kab\u00eer says: \"It is the sport of the Unattainable One: look\n    within, and behold how the moon-beams of that Hidden One shine\n    in you.\"\n  There falls the rhythmic beat of life and death:\n  Rapture wells forth, and all space is radiant with light.\n  There the Unstruck Music is sounded; it is the music of the love\n    of the three worlds.\n  There millions of lamps of sun and of moon are burning;\n  There the drum beats, and the lover swings in play.\n  There love-songs resound, and light rains in showers; and the\n    worshipper is entranced in the taste of the heavenly nectar.\n  Look upon life and death; there is no separation between them,\n  The right hand and the left hand are one and the same.\n  Kab\u00eer says: \"There the wise man is speechless; for this truth may\n    never be found in Vadas or in books.\"\n  I have had my Seat on the Self-poised One,\n  I have drunk of the Cup of the Ineffable,\n  I have found the Key of the Mystery,\n  I have reached the Root of Union.\n  Travelling by no track, I have come to the Sorrowless Land: very\n    easily has the mercy of the great Lord come upon me.\n  They have sung of Him as infinite and unattainable: but I in my\n    meditations have seen Him without sight.\n  That is indeed the sorrowless land, and none know the path that\n    leads there:\n  Only he who is on that path has surely transcended all sorrow.\n  Wonderful is that land of rest, to which no merit can win;\n  It is the wise who has seen it, it is the wise who has sung of\n  This is the Ultimate Word: but can any express its marvellous\n    savour?\n  He who has savoured it once, he knows what joy it can give.\n  Kab\u00eer says: \"Knowing it, the ignorant man becomes wise, and the\n    wise man becomes speechless and silent,\n  The worshipper is utterly inebriated,\n  His wisdom and his detachment are made perfect;\n  He drinks from the cup of the inbreathings and the outbreathings\n    of love.\"\n  There the whole sky is filled with sound, and there that music is\n    made without fingers and without strings;\n  There the game of pleasure and pain does not cease.\n  Kab\u00eer says: \"If you merge your life in the Ocean of Life, you\n    will find your life in the Supreme Land of Bliss.\"\n  What a frenzy of ecstasy there is in every hour! and the\n    worshipper is pressing out and drinking the essence of the\n    hours: he lives in the life of Brahma.\n  I speak truth, for I have accepted truth in life; I am now\n    attached to truth, I have swept all tinsel away.\n  Kab\u00eer says: \"Thus is the worshipper set free from fear; thus have\n    all errors of life and of death left him.\"\n  There the sky is filled with music:\n  There it rains nectar:\n  There the harp-strings jingle, and there the drums beat.\n  What a secret splendour is there, in the mansion of the sky!\n  There no mention is made of the rising and the setting of the\n  In the ocean of manifestation, which is the light of love, day\n    and night are felt to be one.\n  Joy for ever, no sorrow,--no struggle!\n  There have I seen joy filled to the brim, perfection of joy;\n  No place for error is there.\n  Kab\u00eer says: \"There have I witnessed the sport of One Bliss!\"\n  I have known in my body the sport of the universe: I have escaped\n    from the error of this world..\n  The inward and the outward are become as one sky, the Infinite\n    and the finite are united: I am drunken with the sight of this\n  This Light of Thine fulfils the universe: the lamp of love that\n    burns on the salver of knowledge.\n  Kab\u00eer says: \"There error cannot enter, and the conflict of life\n    and death is felt no more.\"\n  XVIII\n  II. 77. _maddh \u00e2kas' \u00e2p jah\u00e2n baithe_\n  The middle region of the sky, wherein the spirit dwelleth, is\n    radiant with the music of light;\n  There, where the pure and white music blossoms, my Lord takes His\n    delight.\n  In the wondrous effulgence of each hair of His body, the\n    brightness of millions of suns and of moons is lost.\n  On that shore there is a city, where the rain of nectar pours and\n    pours, and never ceases.\n  Kab\u00eer says: \"Come, O Dharmadas!  and see my great Lord's Durbar.\"\n  XIX\n  II. 20. _param\u00e2tam guru nikat vir\u00e2jatn_\n  O my heart!  the Supreme Spirit, the great Master, is near you:\n    wake, oh wake!\n  Run to the feet of your Beloved: for your Lord stands near to your\n    head.\n  You have slept for unnumbered ages; this morning will you not\n    wake?\n  XX\n  II. 22. _man tu p\u00e2r utar k\u00e2nh jaiho_\n  To what shore would you cross, O my heart?  there is no traveller\n    before you, there is no road:\n  Where is the movement, where is the rest, on that shore?\n  There is no water; no boat, no boatman, is there;\n  There is not so much as a rope to tow the boat, nor a man to draw\n  No earth, no sky, no time, no thing, is there: no shore, no ford!\n  There, there is neither body nor mind: and where is the place\n    that shall still the thirst of the soul?  You shall find naught\n    in that emptiness.\n  Be strong, and enter into your own body: for there your foothold\n    is firm.  Consider it well, O my heart! go not elsewhere,\n  Kab\u00eer says: \"Put all imaginations away, and stand fast in that\n    which you are.\"\n  XXI\n  II. 33. _ghar ghar d\u00eepak barai_\n  Lamps burn in every house, O blind one! and you cannot see them.\n  One day your eyes shall suddenly be opened, and you shall see:\n    and the fetters of death will fall from you.\n  There is nothing to say or to hear, there is nothing to do: it is\n    he who is living, yet dead, who shall never die again.\n  Because he lives in solitude, therefore the Yogi says that his\n    home is far away.\n  Your Lord is near: yet you are climbing the palm-tree to seek\n  The Br\u00e2hman priest goes from house to house and initiates people\n    into faith:\n  Alas!  the true fountain of life is beside you., and you have set\n    up a stone to worship.\n  Kab\u00eer says: \"I may never express how sweet my Lord is.  Yoga and\n    the telling of beads, virtue and vice--these are naught to Him.\"\n  XXII\n  II. 38. _S\u00e2dho, so satgur mohi bh\u00e2wai_\n  O brother, my heart yearns for that true Guru, who fills the cup\n    of true love, and drinks of it himself, and offers it then to\n  He removes the veil from the eyes, and gives the true Vision of\n    Brahma:\n  He reveals the worlds in Him, and makes me to hear the Unstruck\n    Music:\n  He shows joy and sorrow to be one:\n  He fills all utterance with love.\n  Kab\u00eer says: \"Verily he has no fear, who has such a Guru to lead\n    him to the shelter of safety!\"\n  XXIII\n  II. 40. _tinwir s\u00e2\u00f1jh k\u00e2 gahir\u00e2 \u00e2wai_\n  The shadows of evening fall thick and deep, and the darkness of\n    love envelops the body and the mind.\n  Open the window to the west, and be lost in the sky of love;\n  Drink the sweet honey that steeps the petals of the lotus of the\n    heart.\n  Receive the waves in your body: what splendour is in the region\n    of the sea!\n  Hark!  the sounds of conches and bells are rising.\n  Kab\u00eer says: \"O brother, behold!  the Lord is in this vessel of my\n    body.\"\n  XXIV\n  II. 48. _jis se rahani ap\u00e2r jagat men_\n  More than all else do I cherish at heart that love which makes me\n    to live a limitless life in this world.\n  It is like the lotus, which lives in the water and blooms in the\n    water: yet the water cannot touch its petals, they open beyond\n    its reach.\n  It is like a wife, who enters the fire at the bidding of love.\n    She burns and lets others grieve, yet never dishonours love.\n  This ocean of the world is hard to cross: its waters are very\n    deep.  Kab\u00eer says: \"Listen to me, O Sadhu! few there are who\n    have reached its end.\"\n  XXV\n  II. 45. _Hari ne apn\u00e2 \u00e2p chip\u00e2y\u00e2_\n  My Lord hides Himself, and my Lord wonderfully reveals Himself:\n  My Lord has encompassed me with hardness, and my Lord has cast\n    down my limitations.\n  My Lord brings to me words of sorrow and words of joy, and He\n    Himself heals their strife.\n  I will offer my body and mind to my Lord: I will give up my life,\n    but never can I forget my Lord!\n  XXVI\n  II. 75. _\u00f4nk\u00e2r siwae k\u00f4\u00ee sirjai_\n  All things are created by the Om;\n  The love-form is His body.\n  He is without form, without quality, without decay:\n  Seek thou union with Him!\n  But that formless God takes a thousand forms in the eyes of His\n    creatures:\n  He is pure and indestructible,\n  His form is infinite and fathomless,\n  He dances in rapture, and waves of form arise from His dance.\n  The body and the mind cannot contain themselves, when they are\n    touched by His great joy.\n  He is immersed in all consciousness, all joys, and all sorrows;\n  He has no beginning and no end;\n  He holds all within His bliss.\n  XXVII\n  II. 81. _satgur s\u00f4\u00ee day\u00e2 kar d\u00eenh\u00e2_\n  It is the mercy of my true Guru that has made me to know the\n    unknown;\n  I have learned from Him how to walk without feet, to see without\n    eyes, to hear without ears, to drink without mouth, to fly\n    without wings;\n  I have brought my love and my meditation into the land where\n    there is no sun and moon, nor day and night.\n  Without eating, I have tasted of the sweetness of nectar; and\n    without water, I have quenched my thirst.\n  Where there is the response of delight, there is the fullness of\n    joy.  Before whom can that joy be uttered?\n  Kab\u00eer says: \"The Guru is great beyond words, and great is the\n    good fortune of the disciple.\"\n  XXVIII\n  II. 85. _nirgun \u00e2ge sargun n\u00e2cai_\n  Before the Unconditioned, the Conditioned dances: \"Thou and I are\n    one!\" this trumpet proclaims.\n  The Guru comes, and bows down before the disciple:\n  This is the greatest of wonders.\n  XXIX\n  II. 87. _Kab\u00eer kab se bhaye vair\u00e2g\u00ee_\n  Gorakhnath asks Kab\u00eer:\n  \"Tell me, O Kab\u00eer, when did your vocation begin?  Where did your\n    love have its rise?\"\n  Kab\u00eer answers:\n  \"When He whose forms are manifold had not begun His play: when\n    there was no Guru, and no disciple: when the world was not\n    spread out: when the Supreme One was alone--\n  Then I became an ascetic; then, O Gorakh, my love was drawn to\n    Brahma.\n  Brahma did not hold the crown on his head; the god Vishnu was not\n    anointed as king; the power of Shiva was still unborn; when I\n    was instructed in Yoga.\n  I became suddenly revealed in Benares, and R\u00e2m\u00e2nanda illumined\n  I brought with me the thirst for the Infinite, and I have come\n    for the meeting with Him.\n  In simplicity will I unite with the Simple One; my love will\n    surge up.\n  O Gorakh, march thou with His music!\"\n  XXX\n  II. 95. _y\u00e2 tarvar men ek pakher\u00fb_\n  On this tree is a bird: it dances in the joy of life.\n    None knows where it is: and who knows what the burden of its\n    music may be?\n  Where the branches throw a deep shade, there does it have its\n    nest: and it comes in the evening and flies away in the morning,\n    and says not a word of that which it means.\n  None tell me of this bird that sings within me.\n  It is neither coloured nor colourless: it has neither form nor\n    outline:\n  It sits in the shadow of love.\n  It dwells within the Unattainable, the Infinite, and the Eternal;\n    and no one marks when it comes and goes.\n  Kab\u00eer says: \"O brother Sadhu! deep is the mystery.  Let wise men\n    seek to know where rests that bird.\"\n  XXXI\n  II. 100. _nis` din s\u00e2lai gh\u00e2w_\n  A sore pain troubles me day and night, and I cannot sleep;\n  I long for the meeting with my Beloved, and my father's house\n    gives me pleasure no more.\n  The gates of the sky are opened, the temple is revealed:\n  I meet my husband, and leave at His feet the offering of my body\n    and my mind.\n  XXXII\n  II. 103. _n\u00e2co re mero man, matta hoy_\n  Dance, my heart!  dance to-day with joy.\n  The strains of love fill the days and the nights with music, and\n    the world is listening to its melodies:\n  Mad with joy, life and death dance to the rhythm of this music.\n    The hills and the sea and the earth dance.  The world of man\n    dances in laughter and tears.\n  Why put on the robe of the monk, and live aloof from the world in\n    lonely pride?\n  Behold!  my heart dances in the delight of a hundred arts; and\n    the Creator is well pleased.\n  XXXIII\n  II. 105. _man mast hu\u00e2 tab kyon bole_\n  Where is the need of words, when love has made drunken the heart?\n  I have wrapped the diamond in my cloak; why open it again and\n    again?\n  When its load was light, the pan of the balance went up: now it\n    is full, where is the need for weighing?\n  The swan has taken its flight to the lake beyond the mountains;\n  why should it search for the pools and ditches any more?\n  Your Lord dwells within you: why need your outward eyes be\n    opened?\n  Kab\u00eer says: \"Listen, my brother!  my Lord, who ravishes my eyes,\n    has united Himself with me.\"\n  XXXIV\n  II. 110. _mohi tohi l\u00e2g\u00ee kaise chute_\n  How could the love between Thee and me sever?\n  As the leaf of the lotus abides on the water: so thou art my\n    Lord, and I am Thy servant.\n  As the night-bird Chakor gazes all night at the moon: so Thou art\n    my Lord and I am Thy servant.\n  From the beginning until the ending of time, there is love\n    between Thee and me; and how shall such love be extinguished?\n  Kab\u00eer says: \"As the river enters into the ocean, so my heart\n    touches Thee.\"\n  XXXV\n  II. 113. _v\u00e2lam, \u00e2wo ham\u00e2re geh re_\n  My body and my mind are grieved for the want of Thee;\n  O my Beloved!  come to my house.\n  When people say I am Thy bride, I am ashamed; for I have not\n    touched Thy heart with my heart.\n  Then what is this love of mine?  I have no taste for food, I have\n    no sleep; my heart is ever restless within doors and without.\n  As water is to the thirsty, so is the lover to the bride.  Who is\n    there that will carry my news to my Beloved?\n  Kab\u00eer is restless: he is dying for sight of Him.\n  XXXVI\n  II. 126. _j\u00e2g piy\u00e2r\u00ee, ab k\u00e2n sowai_\n  O friend, awake, and sleep no more!\n  The night is over and gone, would you lose your day also?\n  Others, who have wakened, have received jewels;\n  O foolish woman!  you have lost all whilst you slept.\n  Your lover is wise, and you are foolish, O woman!\n  You never prepared the bed of your husband:\n  O mad one! you passed your time in silly play.\n  Your youth was passed in vain, for you did not know your Lord;\n  Wake, wake!  See!  your bed is empty: He left you in the night.\n  Kab\u00eer says: \"Only she wakes, whose heart is pierced with the\n    arrow of His music.\"\n  XXXVII\n  I. 36. _s\u00fbr park\u00e2s', tanh rain kah\u00e2n p\u00e2\u00efye_\n  Where is the night, when the sun is shining?  If it is night,\n    then the sun withdraws its light.  Where knowledge is, can\n    ignorance endure?\n  If there be ignorance, then knowledge must die.\n  If there be lust, how can love be there?  Where there is love,\n    there is no lust.\n  Lay hold on your sword, and join in the fight.  Fight, O my\n    brother, as long as life lasts.\n  Strike off your enemy's head, and there make an end of him\n    quickly: then come, and bow your head at your King's Durbar.\n  He who is brave, never forsakes the battle: he who flies from it\n    is no true fighter.\n  In the field of this body a great war goes forward, against\n    passion, anger, pride, and greed:\n  It is in the kingdom of truth, contentment and purity, that this\n    battle is raging; and the sword that rings forth most loudly is\n    the sword of His Name.\n  Kab\u00eer says: \"When a brave knight takes the field, a host of\n    cowards is put to flight.\n  It is a hard fight and a weary one, this fight of the\n    truth-seeker: for the vow of the truth-seeker is more hard than\n    that of the warrior, or of the widowed wife who would follow her\n    husband.\n  For the warrior fights for a few hours, and the widow's struggle\n    with death is soon ended:\n  But the truth-seeker's battle goes on day and night, as long as\n    life lasts it never ceases.\"\n  XXXVIII\n  I. 50. _bhram k\u00e2 t\u00e2l\u00e2 lag\u00e2 mahal re_\n  The lock of error shuts the gate, open it with the key of love:\n    Thus, by opening the door, thou shalt wake the Beloved.\n  Kab\u00eer says: \"O brother!  do not pass by such good fortune as\n    this.\"\n  XXXIX\n  I. 59. _s\u00e2dho, yah tan th\u00e2th tanvure ka_\n  O friend! this body is His lyre; He tightens its strings, and\n    draws from it the melody of Brahma.\n  If the strings snap and the keys slacken, then to dust must this\n    instrument of dust return:\n  Kab\u00eer says: \"None but Brahma can evoke its melodies.\"\n  XL\n  I. 65. _avadh\u00fb bh\u00fble ko ghar l\u00e2we_\n  He is dear to me indeed who can call back the wanderer to his\n    home.  In the home is the true union, in the home is enjoyment\n    of life: why should I forsake my home and wander in the forest?\n  If Brahma helps me to realize truth, verily I will find both\n    bondage and deliverance in home.\n  He is dear to me indeed who has power to dive deep into Brahma;\n    whose mind loses itself with ease in His contemplation.\n  He is dear to me who knows Brahma, and can dwell on His supreme\n    truth in meditation; and who can play the melody of the\n    Infinite by uniting love and renunciation in life.\n  Kab\u00eer says: \"The home is the abiding place; in the home is\n    reality; the home helps to attain Him Who is real.  So stay\n    where you are, and all things shall come to you in time.\"\n  XLI\n  I. 76. _santo, sahaj sam\u00e2dh bhal\u00ee_\n  O sadhu!  the simple union is the best.  Since the day when I met\n    with my Lord, there has been no end to the sport of our love.\n  I shut not my eyes, I close not my ears, I do not mortify my\n    body;\n  I see with eyes open and smile, and behold His beauty everywhere:\n  I utter His Name, and whatever I see, it reminds me of Him;\n    whatever I do., it becomes His worship.\n  The rising and the setting are one to me; all contradictions are\n    solved.\n  Wherever I go, I move round Him,\n  All I achieve is His service:\n  When I lie down, I lie prostrate at His feet.\n  He is the only adorable one to me: I have none other.\n  My tongue has left off impure words, it sings His glory day and\n    night:\n  Whether I rise or sit down, I can never forget Him; for the\n    rhythm of His music beats in my ears.\n  Kab\u00eer says: \"My heart is frenzied, and I disclose in my soul what\n    is hidden.  I am immersed in that one great bliss which\n    transcends all pleasure and pain.\"\n  XLII\n  I. 79. _t\u00eerath men to sab p\u00e2n\u00ee hai_\n  There is nothing but water at the holy bathing places; and I know\n    that they are useless, for I have bathed in them.\n  The images are all lifeless, they cannot speak; I know, for I\n    have cried aloud to them.\n  The Purana and the Koran are mere words; lifting up the curtain,\n    I have seen.\n  Kab\u00eer gives utterance to the words of experience; and he knows\n    very well that all other things are untrue.\n  XLIII\n  I. 82. _p\u00e2n\u00ee vic m\u00een piy\u00e2s\u00ee_\n  I laugh when I hear that the fish in the water is thirsty:\n  You do not see that the Real is in your home, and you wander from\n    forest to forest listlessly!\n  Here is the truth!  Go where you will, to Benares or to Mathura;\n    if you do not find your soul, the world is unreal to you.\n  XLIV\n  I. 93. _gagan math gaib nis\u00e2n gade_\n  The Hidden Banner is planted in the temple of the sky; there the\n    blue canopy decked with the moon and set with bright jewels is\n    spread.\n  There the light of the sun and the moon is shining: still your\n    mind to silence before that splendour.\n  Kab\u00eer says: \"He who has drunk of this nectar, wanders like one\n    who is mad.\"\n  XLV\n  I. 97. _s\u00e2dho, ko hai k\u00e2nh se \u00e2yo_\n  Who are you, and whence do you come?\n  Where dwells that Supreme Spirit, and how does He have His sport\n    with all created things?\n  The fire is in the wood; but who awakens it suddenly?  Then it\n    turns to ashes, and where goes the force of the fire?\n  The true guru teaches that He has neither limit nor infinitude.\n  Kab\u00eer says: \"Brahma suits His language to the understanding of\n    His hearer.\"\n  XLVI\n  I. 98. _s\u00e2dho, sahajai k\u00e2y\u00e2 s'odho_\n  O sadhu!  purify your body in the simple way.\n  As the seed is within the banyan tree, and within the seed are\n    the flowers, the fruits, and the shade:\n  So the germ is within the body, and within that germ is the body\n    again.\n  The fire, the air, the water, the earth, and the aether; you\n    cannot have these outside of Him.\n  O, Kazi, O Pundit, consider it well: what is there that is not in\n    the soul?\n  The water-filled pitcher is placed upon water, it has water\n    within and without.\n  It should not be given a name, lest it call forth the error of\n    dualism.\n  Kab\u00eer says: \"Listen to the Word, the Truth, which is your\n    essence.  He speaks the Word to Himself; and He Himself is the\n    Creator.\"\n  XLVII\n  I. 102. _tarvar ek m\u00fbl vin th\u00e2d\u00e2_\n  There is a strange tree, which stands without roots and bears\n    fruits without blossoming;\n  It has no branches and no leaves, it is lotus all over.\n  Two birds sing there; one is the Guru, and the other the\n    disciple:\n  The disciple chooses the manifold fruits of life and tastes them,\n    and the Guru beholds him in joy.\n  What Kab\u00eer says is hard to understand: \"The bird is beyond\n    seeking, yet it is most clearly visible.  The Formless is in\n    the midst of all forms.  I sing the glory of forms.\"\n  XLVIII\n  I. 107. _calat mans\u00e2 acal k\u00eenh\u00ee_\n  I have stilled my restless mind, and my heart is radiant: for in\n    Thatness I have seen beyond That-ness.  In company I have seen\n    the Comrade Himself.\n  Living in bondage, I have set myself free: I have broken away\n    from the clutch of all narrowness.\n  Kab\u00eer says: \"I have attained the unattainable, and my heart is\n    coloured with the colour of love.\"\n  XLIX\n  I. 105. _jo d\u00eesai, so to hai n\u00e2h\u00een_\n  That which you see is not: and for that which is, you have no\n    words.\n  Unless you see, you believe not: what is told you you cannot\n    accept.\n  He who is discerning knows by the word; and the ignorant stands\n    gaping.\n  Some contemplate the Formless, and others meditate on form: but\n    the wise man knows that Brahma is beyond both.\n  That beauty of His is not seen of the eye: that metre of His is\n    not heard of the ear.\n  Kab\u00eer says: \"He who has found both love and renunciation never\n    descends to death.\"\n  I. 126. _mural\u00ee bajat akhand sad\u00e2ye_\n  The flute of the Infinite is played without ceasing, and its\n    sound is love:\n  When love renounces all limits, it reaches truth.\n  How widely the fragrance spreads!  It has no end, nothing stands\n    in its way.\n  The form of this melody is bright like a million suns:\n    incomparably sounds the vina, the vina of the notes of truth.\n  LI\n  I. 129. _sakhiyo, ham h\u00fbn bh\u00e2\u00ee v\u00e2lam\u00e2s'\u00ee_\n  Dear friend, I am eager to meet my Beloved!  My youth has\n    flowered, and the pain of separation from Him troubles my\n    breast.\n  I am wandering yet in the alleys of knowledge without purpose,\n    but I have received His news in these alleys of knowledge.\n  I have a letter from my Beloved: in this letter is an unutterable\n    message, and now my fear of death is done away.\n  Kab\u00eer says: \"O my loving friend!  I have got for my gift the\n    Deathless One.\"\n  LII\n  I. 130. _s\u00e2\u00een vin dard kareje hoy_\n  When I am parted from my Beloved, my heart is full of misery: I\n    have no comfort in the day, I have no sleep in the night.  To\n    whom shall I tell my sorrow?\n  The night is dark; the hours slip by.  Because my Lord is absent,\n    I start up and tremble with fear.\n  Kab\u00eer says: \"Listen, my friend!  there is no other satisfaction,\n    save in the encounter with the Beloved.\"\n  LIII\n  I. 122. _kaum mural\u00ee s'abd s'un \u00e2nand bhayo_\n  What is that flute whose music thrills me with joy?\n  The flame burns without a lamp;\n  The lotus blossoms without a root;\n  Flowers bloom in clusters;\n  The moon-bird is devoted to the moon;\n  With all its heart the rain-bird longs for the shower of rain;\n  But upon whose love does the Lover concentrate His entire life?\n  LIV\n  I. 112. _s'unt\u00e2 nah\u00ee dhun k\u00ee khabar_\n  Have you not heard the tune which the Unstruck Music is playing?\n    In the midst of the chamber the harp of joy is gently and\n    sweetly played; and where is the need of going without to hear\n  If you have not drunk of the nectar of that One Love, what boots\n    it though you should purge yourself of all stains?\n  The Kazi is searching the words of the Koran, and instructing\n    others: but if his heart be not steeped in that love, what does\n    it avail, though he be a teacher of men?\n  The Yogi dyes his garments with red: but if he knows naught of\n    that colour of love, what does it avail though his garments be\n    tinted?\n  Kab\u00eer says: \"Whether I be in the temple or the balcony, in the\n    camp or in the flower garden, I tell you truly that every\n    moment my Lord is taking His delight in me.\"\n  LV\n  I. 73. _bhakti k\u00e2 m\u00e2rag jh\u00een\u00e2 re_\n  Subtle is the path of love!\n  Therein there is no asking and no not-asking,\n  There one loses one's self at His feet,\n  There one is immersed in the joy of the seeking: plunged in the\n    deeps of love as the fish in the water.\n  The lover is never slow in offering his head for his Lord's\n    service.\n  Kab\u00eer declares the secret of this love.\n  LVI\n  I. 68. _bh\u00e2i k\u00f4\u00ee satguru sant kah\u00e2wa\u00ee_\n  He is the real Sadhu, who can reveal the form of the Formless to\n    the vision of these eyes:\n  Who teaches the simple way of attaining Him, that is other than\n    rites or ceremonies:\n  Who does not make you close the doors, and hold the breath, and\n    renounce the world:\n  Who makes you perceive the Supreme Spirit wherever the mind\n    attaches itself:\n  Who teaches you to be still in the midst of all your activities.\n  Ever immersed in bliss, having no fear in his mind, he keeps the\n    spirit of union in the midst of all enjoyments.\n  The infinite dwelling of the Infinite Being is everywhere: in\n    earth, water, sky, and air:\n  Firm as the thunderbolt, the seat of the seeker is established\n    above the void.\n  He who is within is without: I see Him and none else.\n  LVII\n  I. 66. _s\u00e2dho, s'abd s\u00e2dhn\u00e2 k\u00eejai_\n  Receive that Word from which the Universe springeth!\n  That word is the Guru; I have heard it, and become the disciple.\n  How many are there who know the meaning of that word?\n  O Sadhu!  practise that Word!\n  The Vedas and the Puranas proclaim it,\n  The world is established in it,\n  The Rishis and devotees speak of it:\n  But none knows the mystery of the Word.\n  The householder leaves his house when he hears it,\n  The ascetic comes back to love when he hears it,\n  The Six Philosophies expound it,\n  The Spirit of Renunciation points to that Word,\n  From that Word the world-form has sprung,\n  That Word reveals all.\n  Kab\u00eer says: \"But who knows whence the Word cometh?\n  LVIII\n  I. 63. _p\u00eele py\u00e2l\u00e2, ho matw\u00e2l\u00e2_\n  Empty the Cup!  O be drunken!\n  Drink the divine nectar of His Name!\n  Kab\u00eer says: \"Listen to me, dear Sadhu!\n  From the sole of the foot to the crown of the head this mind is\n    filled with poison.\"\n  LIX\n  I. 52. _khasm na c\u00eenhai b\u00e2wari_\n  O man, if thou dost not know thine own Lord, whereof art thou so\n    proud?\n  Put thy cleverness away: mere words shall never unite thee to\n  Do not deceive thyself with the witness of the Scriptures:\n  Love is something other than this, and he who has sought it truly\n    has found it.\n  LX\n  I. 56. _sukh sindh k\u00ee sair k\u00e2_\n  The savour of wandering in the ocean of deathless life has rid me\n    of all my asking:\n  As the tree is in the seed, so all diseases are in this asking.\n  LXI\n  I. 48. _sukh s\u00e2gar men \u00e2\u00eeke_\n  When at last you are come to the ocean of happiness, do not go\n    back thirsty.\n  Wake, foolish man!  for Death stalks you.  Here is pure water\n    before you; drink it at every breath.\n  Do not follow the mirage on foot, but thirst for the nectar;\n  Dhruva, Prahlad, and Shukadeva have drunk of it, and also Raidas\n    has tasted it:\n  The saints are drunk with love, their thirst is for love.\n  Kab\u00eer says: \"Listen to me, brother!  The nest of fear is broken.\n  Not for a moment have you come face to face with the world:\n  You are weaving your bondage of falsehood, your words are full of\n    deception:\n  With the load of desires which you.  hold on your head, how can\n    you be light?\"\n  Kab\u00eer says: \"Keep within you truth, detachment, and love.\"\n  LXII\n  I. 35. _sat\u00ee ko kaun s'ikh\u00e2wt\u00e2 hai_\n  Who has ever taught the widowed wife to burn herself on the pyre\n    of her dead husband?\n  And who has ever taught love to find bliss in renunciation?\n  LXIII\n  I. 39. _are man, dh\u00eeraj k\u00e2he na dharai_\n  Why so impatient, my heart?\n  He who watches over birds, beasts, and insects,\n  He who cared for you whilst you were yet in your mother's womb,\n  Shall He not care for you now that you are come forth?\n  Oh my heart, how could you turn from the smile of your Lord and\n    wander so far from Him?\n  You have left Your Beloved and are thinking of others: and this\n    is why all your work is in vain.\n  LXIV\n  I. 117. _s\u00e2\u00een se lagan kathin hai, bh\u00e2\u00ee_\n  Now hard it is to meet my Lord!\n  The rain-bird wails in thirst for the rain: almost she dies of\n    her longing, yet she would have none other water than the\n    rain.\n  Drawn by the love of music, the deer moves forward: she dies as\n    she listens to the music, yet she shrinks not in fear.\n  The widowed wife sits by the body of her dead husband: she is not\n    afraid of the fire.\n  Put away all fear for this poor body.\n  LXV\n  I. 22. _jab main bh\u00fbl\u00e2, re bh\u00e2\u00ee_\n  O brother! when I was forgetful, my true Guru showed me the Way.\n  Then I left off all rites and ceremonies, I bathed no more in the\n    holy water:\n  Then I learned that it was I alone who was mad, and the whole\n    world beside me was sane; and I had disturbed these wise people.\n  From that time forth I knew no more how to roll in the dust in\n    obeisance:\n  I do not ring the temple bell:\n  I do not set the idol on its throne:\n  I do not worship the image with flowers.\n  It is not the austerities that mortify the flesh which are\n    pleasing to the Lord,\n  When you leave off your clothes and kill your senses, you do not\n    please the Lord:\n  The man who is kind and who practises righteousness, who remains\n    passive amidst the affairs of the world, who considers all\n    creatures on earth as his own self,\n  He attains the Immortal Being, the true God is ever with him.\n  Kab\u00eer says: \"He attains the true Name whose words are pure, and\n    who is free from pride and conceit.\"\n  LXVI\n  I. 20. _man na rang\u00e2ye_\n  The Yogi dyes his garments, instead of dyeing his mind in the\n    colours of love:\n  He sits within the temple of the Lord, leaving Brahma to worship\n    a stone.\n  He pierces holes in his ears, he has a great beard and matted\n    locks, he looks like a goat:\n  He goes forth into the wilderness, killing all his desires, and\n    turns himself into an eunuch:\n  He shaves his head and dyes his garments; he reads the G\u00eet\u00e2 and\n    becomes a mighty talker.\n  Kab\u00eer says: \"You are going to the doors of death, bound hand and\n    foot!\"\n  LXVII\n  I. 9. _n\u00e2 j\u00e2ne s\u00e2hab kais\u00e2 hai_\n  I do not know what manner of God is mine.\n  The Mullah cries aloud to Him: and why?  Is your Lord deaf?  The\n    subtle anklets that ring on the feet of an insect when it moves\n    are heard of Him.\n  Tell your beads, paint your forehead with the mark of your God,\n    and wear matted locks long and showy: but a deadly weapon is in\n    your heart, and how shall you have God?\n  LXVIII\n  III. 102. _ham se rah\u00e2 na j\u00e2y_\n  I hear the melody of His flute, and I cannot contain myself:\n  The flower blooms, though it is not spring; and already the bee\n    has received its invitation.\n  The sky roars and the lightning flashes, the waves arise in my\n    heart,\n  The rain falls; and my heart longs for my Lord.\n  Where the rhythm of the world rises and falls, thither my heart\n    has reached:\n  There the hidden banners are fluttering in the air.\n  Kab\u00eer says: \"My heart is dying, though it lives.\"\n  LXIX\n  III. 2. _jo khod\u00e2 masjid vasat hai_\n  If God be within the mosque, then to whom does this world belong?\n  If Ram be within the image which you find upon your pilgrimage,\n    then who is there to know what happens without?\n  Hari is in the East: Allah is in the West.  Look within your\n    heart, for there you will find both Karim and Ram;\n  All the men and women of the world are His living forms.\n  Kab\u00eer is the child of Allah and of Ram: He is my Guru, He is my\n  LXX\n  III. 9. _s'\u00eel santosh sad\u00e2 samadrishti_\n  He who is meek and contented., he who has an equal vision, whose\n    mind is filled with the fullness of acceptance and of rest;\n  He who has seen Him and touched Him, he is freed from all fear\n    and trouble.\n  To him the perpetual thought of God is like sandal paste smeared\n    on the body, to him nothing else is delight:\n  His work and his rest are filled with music: he sheds abroad the\n    radiance of love.\n  Kab\u00eer says: \"Touch His feet, who is one and indivisible,\n    immutable and peaceful; who fills all vessels to the brim with\n    joy, and whose form is love.\"\n  LXXI\n  III. 13. _s\u00e2dh sangat p\u00eetam_\n  Go thou to the company of the good, where the Beloved One has His\n    dwelling place:\n  Take all thy thoughts and love and instruction from thence.\n  Let that assembly be burnt to ashes where His Name is not spoken!\n  Tell me, how couldst thou hold a wedding-feast, if the bridegroom\n    himself were not there?\n  Waver no more, think only of the Beloved;\n  Set not thy heart on the worship of other gods, there is no worth\n    in the worship of other masters.\n  Kab\u00eer deliberates and says: \"Thus thou shalt never find the\n    Beloved!\"\n  LXXII\n  III. 26. _tor h\u00eer\u00e2 hir\u00e2ilw\u00e2 k\u00eecad men_\n  The jewel is lost in the mud, and all are seeking for it;\n  Some look for it in the east, and some in the west; some in the\n    water and some amongst stones.\n  But the servant Kab\u00eer has appraised it at its true value, and has\n    wrapped it with care in the end of the mantle of his heart.\n  LXXIII\n  III. 26. _\u00e2yau din gaune k\u00e2 ho_\n  The palanquin came to take me away to my husband's home, and it\n    sent through my heart a thrill of joy;\n  But the bearers have brought me into the lonely forest, where I\n    have no one of my own.\n  O bearers, I entreat you by your feet, wait but a moment longer:\n    let me go back to my kinsmen and friends, and take my leave of\n    them.\n  The servant Kab\u00eer sings: \"O Sadhu!  finish your buying and\n    selling, have done with your good and your bad: for there are\n    no markets and no shops in the land to which you go.\"\n  LXXIV\n  III. 30. _are dil, prem nagar k\u00e4 ant na p\u00e2y\u00e2_\n  O my heart! you have not known all the secrets of this city of\n    love: in ignorance you came, and in ignorance you return.\n  O my friend, what have you done with this life?  You have taken\n    on your head the burden heavy with stones, and who is to\n    lighten it for you?\n  Your Friend stands on the other shore, but you never think in\n    your mind how you may meet with Him:\n  The boat is broken, and yet you sit ever upon the bank; and thus\n    you are beaten to no purpose by the waves.\n  The servant Kab\u00eer asks you to consider; who is there that shall\n    befriend you at the last?\n  You are alone, you have no companion: you will suffer the\n    consequences of your own deeds.\n  LXXV\n  III. 55. _ved kahe sargun ke \u00e2ge_\n  The Vedas say that the Unconditioned stands beyond the world of\n    Conditions.\n  O woman, what does it avail thee to dispute whether He is beyond\n    all or in all?\n  See thou everything as thine own dwelling place: the mist of\n    pleasure and pain can never spread there.\n  There Brahma is revealed day and night: there light is His\n    garment, light is His seat, light rests on thy head.\n  Kab\u00eer says: \"The Master, who is true, He is all light.\"\n  LXXVI\n  III. 48. _t\u00fb surat nain nih\u00e2r_\n  Open your eyes of love, and see Him who pervades this world I\n    consider it well, and know that this is your own country.\n  When you meet the true Guru, He will awaken your heart;\n  He will tell you the secret of love and detachment, and then you\n    will know indeed that He transcends this universe.\n  This world is the City of Truth, its maze of paths enchants the\n    heart:\n  We can reach the goal without crossing the road, such is the\n    sport unending.\n  Where the ring of manifold joys ever dances about Him, there is\n    the sport of Eternal Bliss.\n  When we know this, then all our receiving and renouncing is\n    over;\n  Thenceforth the heat of having shall never scorch us more.\n  He is the Ultimate Rest unbounded:\n  He has spread His form of love throughout all the world.\n  From that Ray which is Truth, streams of new forms are\n    perpetually springing: and He pervades those forms.\n  All the gardens and groves and bowers are abounding with blossom;\n    and the air breaks forth into ripples of joy.\n  There the swan plays a wonderful game,\n  There the Unstruck Music eddies around the Infinite One;\n  There in the midst the Throne of the Unheld is shining, whereon\n    the great Being sits--\n  Millions of suns are shamed by the radiance of a single hair of\n    His body.\n  On the harp of the road what true melodies are being sounded!\n    and its notes pierce the heart:\n  There the Eternal Fountain is playing its endless life-streams of\n    birth and death.\n  They call Him Emptiness who is the Truth of truths, in Whom all\n    truths are stored!\n  There within Him creation goes forward, which is beyond all\n    philosophy; for philosophy cannot attain to Him:\n  There is an endless world, O my Brother! and there is the\n    Nameless Being, of whom naught can be said.\n  Only he knows it who has reached that region: it is other than\n    all that is heard and said.\n  No form, no body, no length, no breadth is seen there: how can I\n    tell you that which it is?\n  He comes to the Path of the Infinite on whom the grace of the\n    Lord descends: he is freed from births and deaths who attains\n    to Him.\n  Kab\u00eer says: \"It cannot be told by the words of the mouth, it\n    cannot be written on paper:\n  It is like a dumb person who tastes a sweet thing--how shall it\n    be explained?\"\n  LXXVII\n  III. 60. _cal hams\u00e2 w\u00e2 des' jah\u00e2n_\n  O my heart!  let us go to that country where dwells the Beloved,\n    the ravisher of my heart!\n  There Love is filling her pitcher from the well, yet she has no\n    rope wherewith to draw water;\n  There the clouds do not cover the sky, yet the rain falls down in\n    gentle showers:\n  O bodiless one!  do not sit on your doorstep; go forth and bathe\n    yourself in that rain!\n  There it is ever moonlight and never dark; and who speaks of one\n    sun only?  that land is illuminate with the rays of a million\n    suns.\n  LXXVIII\n  III. 63. _kahain Kab\u00eer, s'uno ho s\u00e2dho_\n  Kab\u00eer says: \"O Sadhu! hear my deathless words.  If you want your\n    own good, examine and consider them well.\n  You have estranged yourself from the Creator, of whom you have\n    sprung: you have lost your reason, you have bought death.\n  All doctrines and all teachings are sprung from Him, from Him\n    they grow: know this for certain, and have no fear.\n  Hear from me the tidings of this great truth!\n  Whose name do you sing, and on whom do you meditate?  O, come\n    forth from this entanglement!\n  He dwells at the heart of all things, so why take refuge in empty\n    desolation?\n  If you place the Guru at a distance from you, then it is but the\n    distance that you honour:\n  If indeed the Master be far away, then who is it else that is\n    creating this world?\n  When you think that He is not here, then you wander further and\n    further away, and seek Him in vain with tears.\n  Where He is far off, there He is unattainable: where He is near,\n    He is very bliss.\n  Kab\u00eer says: \"Lest His servant should suffer pain He pervades him\n    through and through.\"\n  Know yourself then, O Kab\u00eer; for He is in you from head to foot.\n  Sing with gladness, and keep your seat unmoved within your heart.\n  LXXIX\n  III. 66. _n\u00e2 main dharm\u00ee nah\u00een adharm\u00ee_\n  I am neither pious nor ungodly, I live neither by law nor by\n    sense,\n  I am neither a speaker nor hearer, I am neither a servant nor\n    master, I am neither bond nor free,\n  I am neither detached nor attached.\n  I am far from none: I am near to none.\n  I shall go neither to hell nor to heaven.\n  I do all works; yet I am apart from all works.\n  Few comprehend my meaning: he who can comprehend it, he sits\n    unmoved.\n  Kab\u00eer seeks neither to establish nor to destroy.\n  LXXX\n  III. 69. _satta n\u00e2m hai sab ten ny\u00e2r\u00e2_\n  The true Name is like none other name!\n  The distinction of the Conditioned from the Unconditioned is but\n    a word:\n  The Unconditioned is the seed, the Conditioned is the flower and\n    the fruit.\n  Knowledge is the branch, and the Name is the root.\n  Look, and see where the root is: happiness shall be yours when\n    you come to the root.\n  The root will lead you to the branch, the leaf, the flower, and\n    the fruit:\n  It is the encounter with the Lord, it is the attainment of bliss,\n    it is the reconciliation of the Conditioned and the\n    Unconditioned.\n  LXXXI\n  III. 74. _pratham ek jo \u00e2pai \u00e2p_\n  In the beginning was He alone, sufficient unto Himself: the\n    formless, colourless, and unconditioned Being.\n  Then was there neither beginning, middle, nor end;\n  Then were no eyes, no darkness, no light;\n  Then were no ground, air, nor sky; no fire, water, nor earth; no\n    rivers like the Ganges and the Jumna, no seas, oceans, and waves.\n  Then was neither vice nor virtue; scriptures there were not, as\n    the Vedas and Puranas, nor as the Koran.\n  Kab\u00eer ponders in his mind and says, \"Then was there no activity:\n    the Supreme Being remained merged in the unknown depths of His\n    own self.\"\n  The Guru neither eats nor drinks, neither lives nor dies:\n  Neither has He form, line, colour, nor vesture.\n  He who has neither caste nor clan nor anything else--how may I\n    describe His glory?\n  He has neither form nor formlessness,\n  He has no name,\n  He has neither colour nor colourlessness,\n  He has no dwelling-place.\n  LXXXII\n  III. 76. _kahain Kab\u00eer vic\u00e2r ke_\n  Kab\u00eer ponders and says: \"He who has neither caste nor country,\n    who is formless and without quality, fills all space.\"\n  The Creator brought into being the Game of Joy: and from the word\n    Om the Creation sprang.\n  The earth is His joy; His joy is the sky;\n  His joy is the flashing of the sun and the moon;\n  His joy is the beginning, the middle, and the end;\n  His joy is eyes, darkness, and light.\n  Oceans and waves are His joy: His joy the Sarasvati, the Jumna,\n    and the Ganges.\n  The Guru is One: and life and death., union and separation, are\n    all His plays of joy!\n  His play the land and water, the whole universe!\n  His play the earth and the sky!\n  In play is the Creation spread out, in play it is established.\n    The whole world, says Kab\u00eer, rests in His play, yet still the\n    Player remains unknown.\n  LXXXIII\n  III. 84. _jh\u00ee jh\u00ee jantar b\u00e2jai_\n  The harp gives forth murmurous music; and the dance goes on\n    without hands and feet.\n  It is played without fingers, it is heard without ears: for He is\n    the ear, and He is the listener.\n  The gate is locked, but within there is fragrance: and there the\n    meeting is seen of none.\n  The wise shall understand it.\n  LXXXIV\n  III. 89. _mor phak\u00eerw\u00e2 m\u00e2ngi j\u00e2y_\n  The Beggar goes a-begging, but\n  I could not even catch sight of Him:\n  And what shall I beg of the Beggar He gives without my asking.\n  Kab\u00eer says: \"I am His own: now let that befall which may befall!\"\n  LXXXV\n  III. 90. _naihar se jiyar\u00e2 ph\u00e2t re_\n  My heart cries aloud for the house of my lover; the open road and\n    the shelter of a roof are all one to her who has lost the city\n    of her husband.\n  My heart finds no joy in anything: my mind and my body are\n    distraught.\n  His palace has a million gates, but there is a vast ocean between\n    it and me:\n  How shall I cross it, O friend?  for endless is the outstretching\n    of the path.\n  How wondrously this lyre is wrought!  When its strings are\n    rightly strung, it maddens the heart: but when the keys are\n    broken and the strings are loosened, none regard it more.\n  I tell my parents with laughter that I must go to my Lord in the\n    morning;\n  They are angry, for they do not want me to go, and they say: \"She\n    thinks she has gained such dominion over her husband that she\n    can have whatsoever she wishes; and therefore she is impatient\n    to go to him.\"\n  Dear friend, lift my veil lightly now; for this is the night of\n    love.\n  Kab\u00eer says: \"Listen to me!  My heart is eager to meet my lover: I\n    lie sleepless upon my bed.  Remember me early in the morning!\"\n  LXXXVI\n  III. 96. _j\u00eev mahal men S'iv pahunw\u00e2_\n  Serve your God, who has come into this temple of life!\n  Do not act the part of a madman, for the night is thickening\n    fast.\n  He has awaited me for countless ages, for love of me He has\n    lost His heart:\n  Yet I did not know the bliss that was so near to me, for my love\n    was not yet awake.\n  But now, my Lover has made known to me the meaning of the note\n    that struck my ear:\n  Now, my good fortune is come.\n  Kab\u00eer says: \"Behold!  how great is my good fortune!  I have\n    received the unending caress of my Beloved!\"\n  LXXXVII\n  I. 71. _gagan ghat\u00e2 ghahar\u00e2n\u00ee, s\u00e2dho_\n  Clouds thicken in the sky!  O, listen to the deep voice of their\n    roaring;\n  The rain comes from the east with its monotonous murmur.\n  Take care of the fences and boundaries of your fields, lest the\n    rains overflow them;\n  Prepare the soil of deliverance, and let the creepers of love and\n    renunciation be soaked in this shower.\n  It is the prudent farmer who will bring his harvest home; he\n    shall fill both his vessels, and feed both the wise men and the\n    saints.\n  LXXXVIII\n  III. 118. _\u00e2j din ke main jaun balih\u00e2r\u00ee_\n  This day is dear to me above all other days, for to-day the\n    Beloved Lord is a guest in my house;\n  My chamber and my courtyard are beautiful with His presence.\n  My longings sing His Name, and they are become lost in His great\n    beauty:\n  I wash His feet, and I look upon His Face; and I lay before Him\n    as an offering my body, my mind, and all that I have.\n  What a day of gladness is that day in which my Beloved, who is my\n    treasure, comes to my house!\n  All evils fly from my heart when I see my Lord.\n  \"My love has touched Him; my heart is longing for the Name which\n    is Truth.\"\n  Thus sings Kab\u00eer, the servant of all servants.\n  LXXXIX\n  I. 100. _k\u00f4i s'unt\u00e2 hai j\u00f1\u00e2n\u00ee r\u00e2g gagan men_\n  Is there any wise man who will listen to that solemn music which\n    arises in the sky?\n  For He, the Source of all music, makes all vessels full fraught,\n    and rests in fullness Himself.\n  He who is in the body is ever athirst, for he pursues that which\n    is in part:\n  But ever there wells forth deeper and deeper the sound \"He is\n    this--this is He\"; fusing love and renunciation into one.\n  Kab\u00eer says: \"O brother!  that is the Primal Word.\"\n  XC\n  I. 108. _main k\u00e2 se b\u00fbjhaun_\n  To whom shall I go to learn about my Beloved?\n  Kab\u00eer says: \"As you never may find the forest if you ignore the\n    tree, so He may never be found in abstractions.\"\n  XCI\n  III. 12. _samskirit bh\u00e2sh\u00e2 padhi l\u00eenh\u00e2_\n  I have learned the Sanskrit language, so let all men call me\n    wise:\n  But where is the use of this, when I am floating adrift, and\n    parched with thirst, and burning with the heat of desire?\n  To no purpose do you bear on your head this load of pride and\n    vanity.\n  Kab\u00eer says: \"Lay it down in the dust, and go forth to meet the\n    Beloved.  Address Him as your Lord.\"\n  XCII\n  III. 110. _carkh\u00e2 calai surat virahin k\u00e2_\n  The woman who is parted from her lover spins at the spinning\n    wheel.\n  The city of the body arises in its beauty; and within it the\n    palace of the mind has been built.\n  The wheel of love revolves in the sky, and the seat is made of\n    the jewels of knowledge:\n  What subtle threads the woman weaves, and makes them fine with\n    love and reverence!\n  Kab\u00eer says: \"I am weaving the garland of day and night.  When my\n    Lover comes and touches me with His feet, I shall offer Him my\n    tears.\"\n  XCIII\n  III. 111. _kot\u00een bh\u00e2nu candra t\u00e2r\u00e2gan_\n  Beneath the great umbrella of my King millions of suns and moons\n    and stars are shining!\n  He is the Mind within my mind: He is the Eye within mine eye.\n  Ah, could my mind and eyes be one!  Could my love but reach to my\n    Lover!  Could but the fiery heat of my heart be cooled!\n  Kab\u00eer says: \"When you unite love with the Lover, then you have\n    love's perfection.\"\n  XCIV\n  I. 92. _avadh\u00fb begam des' ham\u00e2r\u00e2_\n  O sadhu! my land is a sorrowless land.\n  I cry aloud to all, to the king and the beggar, the emperor and\n    the fakir--\n  Whosoever seeks for shelter in the Highest, let all come and\n    settle in my land!\n  Let the weary come and lay his burdens here!\n  So live here, my brother, that you may cross with ease to that\n    other shore.\n  It is a land without earth or sky, without moon or stars;\n  For only the radiance of Truth shines in my Lord's Durbar.\n  Kab\u00eer says: \"O beloved brother!  naught is essential save Truth.\"\n  XCV\n  I. 109. _s\u00e2\u00een ke sangat s\u00e2sur \u00e2\u00ee_\n  Came with my Lord to my Lord's home: but I lived not with Him and\n    I tasted Him not, and my youth passed away like a dream.\n  On my wedding night my women-friends sang in chorus, and I was\n    anointed with the unguents of pleasure and pain:\n  But when the ceremony was over, I left my Lord and came away, and\n    my kinsman tried to console me upon the road.\n  Kab\u00eer says, \"I shall go to my Lord's house with my love at my\n    side; then shall I sound the trumpet of triumph!\"\n  XCVI\n  I. 75. _samajh dekh man m\u00eet piyarw\u00e2_\n  O friend, dear heart of mine, think well!  if you love indeed,\n    then why do you sleep?\n  If you have found Him, then give yourself utterly, and take Him\n    to you.\n  Why do you loose Him again and again?\n  If the deep sleep of rest has come to your eyes, why waste your\n    time making the bed and arranging the pillows?\n  Kab\u00eer says: \"I tell you the ways of love!  Even though the head\n    itself must be given, why should you weep over it?\"\n  XCVII\n  II. 90. _s\u00e2hab ham men, s\u00e2hab tum men_\n  The Lord is in me, the Lord is in you, as life is in every seed.\n    O servant!  put false pride away, and seek for Him within you.\n  A million suns are ablaze with light,\n  The sea of blue spreads in the sky,\n  The fever of life is stilled, and all stains are washed away;\n    when I sit in the midst of that world.\n  Hark to the unstruck bells and drums!  Take your delight in love!\n  Rains pour down without water, and the rivers are streams of\n    light.\n  One Love it is that pervades the whole world, few there are who\n    know it fully:\n  They are blind who hope to see it by the light of reason, that\n    reason which is the cause of separation--\n  The House of Reason is very far away!\n  How blessed is Kab\u00eer, that amidst this great joy he sings within\n    his own vessel.\n  It is the music of the meeting of soul with soul;\n  It is the music of the forgetting of sorrows;\n  It is the music that transcends all coming in and all going\n    forth.\n  XCVIII\n  II. 98. _ritu ph\u00e2gun niyar\u00e2n\u00ee_\n  The month of March draws near: ah, who will unite me to my Lover?\n  How shall I find words for the beauty of my Beloved?  For He is\n    merged in all beauty.\n  His colour is in all the pictures of the world, and it bewitches\n    the body and the mind.\n  Those who know this, know what is this unutterable play of the\n    Spring.\n  Kab\u00eer says: \"Listen to me, brother' there are not many who have\n    found this out.\"\n  XCIX\n  II. 111. _N\u00e2rad, py\u00e2r so antar n\u00e2h\u00ee_\n  Oh Narad!  I know that my Lover cannot be far:\n  When my Lover wakes, I wake; when He sleeps, I sleep.\n  He is destroyed at the root who gives pain to my Beloved.\n  Where they sing His praise, there I live;\n  When He moves, I walk before Him: my heart yearns for my Beloved.\n  The infinite pilgrimage lies at His feet, a million devotees are\n    seated there.\n  Kab\u00eer says: \"The Lover Himself reveals the glory of true love.\"\n  II. 122. _k\u00f4\u00ee prem k\u00ee peng jhul\u00e2o re_\n  Hang up the swing of love to-day!  Hang the body and the mind\n    between the arms of the Beloved, in the ecstasy of love's joy:\n  Bring the tearful streams of the rainy clouds to your eyes, and\n    cover your heart with the shadow of darkness:\n  Bring your face nearer to His ear, and speak of the deepest\n    longings of your heart.\n  Kab\u00eer says: \"Listen to me, brother!  bring the vision of the\n    Beloved in your heart.\"", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg -  Songs of Kabir\n"},
{"content": "In the name of God, Amen. The seal of the treasurer is to be sealed and signed by Alfonso, the notary apostolic deputy. Alfonso, the notary.\n depiction of St. James of Compostela\n In the year of our Lord 1478.\n\nIn the name of God, Amen. All Christians are to know that our most holy lord, Pope Innocent VIII, by special privilege and grace, granted that the salvation of those souls who have departed from this life in charity may be procured. If any parents, friends, or other Christians, of whatever nation, province, or place they may be, and wherever they may dwell, give or send one tenth part of a ducat for the soul of any deceased person, or for the rebuilding of the greater hospital at St. James in Compostela, and for the maintenance of two chapels in the aforementioned foundation, one for men and one for women. And you, the deceased mentioned, participate in all suffragies, prayers, alms, fasts, orations, disciplines, and other spiritual good works indicated to the hospital and its chapels at that time. According to the tenor of other letters of our most holy lord Alexander VI. And since you,\n\n[seal bearing depiction of St. James of Compostela]\nalfonso losa\nAnno domini 1478.", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Apprehend my dearest sons, you who are disciplined by your father:\nSometimes the Lord's anger will flow, and you will perish if you deviate from the path. First and foremost, I bring this to you (As it is read in Ezekiel IX and Numbers XXIII, Question I, the first chapter, Et purgabit, XI, distinction C, Ecclesiastical Revelation in the gloom). Approaching the destruction of the people of Israel: a peculiar people and afterward called apostates. The prophet Ezekiel saw this: six men with a vessel in their hands. One man clothed in linen: he spoke. Hear me. Do not look with pity on the city / nor show mercy to the old man / adolescent / young man / virgin / child / and women: you too to the brink of death. But over those whom you will see the sign of a man weeping and wailing: do not kill. And take from my saints. Prothdolor: who is moved to tears by hearing and reading the decrees of the almighty God? Behold, my saints, begin. So that the sense may become clear before the impending ruin. The text appears to be in Latin with some corruptions. Here is the cleaned text:\n\nculpa fuisse sacerdotis. Et exinde processit radix perditionis. Oia emu mala a sacerdotibus processerunt. (xxiv. q. iii. Transferunt.) Ubi inquit Hieronymus. Veteres scrutans historias iam nire non posse scidisse ecclesiam: & de domo Domini populos seduxisse. Praeter eos qui sacerdotes a Deo positi fuerant & prophetae. I. speculatores. Nam videns arboribus pallentibus foliis marcida, intelligis quod aliqua causa est circa radicem: ita cuidam videris populum indisciplinatum: sine dubio cognosce quare sacerdotium eius non est sanum. Idcirco qui in populo fuerunt caepisse peccati: promeruerunt primo supplicia. Sed cum Deus opotens eis quem eligit ob eorum abhorationes acerrime flagellavit. Quid nunc idee Deus: & nunc Deus & homo: no nobis acceptor personarum. scitis suis. I. sacerdotibus ecclesiae. No nobis umbris & figuris: sed iustitiae & veritatis. No solum petratibus illas magnas abhorationes sive scelera quae israelitica peregit. Multa. majora crija pessima ut dicere sit illud (propheta). Ecce is ecclesia oios similitudo reptilium et aialium abhorreatio: et universa ydola domus Israel in cordibus sacerdotum in circuitu facta sunt (Et illud Osee. iv. et xxxiii. q. ii. Admonere).\n\nNon est veritas. Non est misericordia non est scientia Dei in terra.\n\nMaledictum mendacium. Hoc micidium et adulterium inundaverunt. Et sanguis sanquine tetigit. Conticuit populus meus eo quod non habuit scientiam. Quare tu sacerdos scientiam repulisti: et ego repellam te ne sacerdotio fuigaris mihi.\n\nEt erit sicut populus: sic sacerdos. Sed ita adeo his diebus se abutunt clerici: ut eorum vita: ipsum vita laicorum. Longe sit inferior et despicior.\n\nHodie enim ut inquit Hieronymus, quasi sancti sunt laici respectu clericorum. Propter hoc non mediocre vereor illa sententia Hieronymi (viii. q. i. Vereor).\n\nUtqueadmodum regina austriveniens a finibus ter audire sapientiam. Salomon's decree is against those of this time. And the men of Ninive repented at Jonah's preaching: they will be condemned who have considered Ionah a greater savior. On the day of judgment, the laity will rise against these clerics and condemn them, as Crisostomus says. They will turn against the tortuous and place scandals in these places (contrary to what the Lord is in the Gospel). And they will be those through whom scandals come. (And concerning the Judas, he spoke of this.) They are men who, through these scandals, receive the Son of Man. A stronger one than they will take away the Bridegroom from them, not only because of their lack of dignity and holiness, but also because of their deeds, good and evil, which they do in their presence. Therefore, it is greatly to be feared that, because of excessive sin and abhorrence of wickedness in these sacred times, no one among them is marked with the sign of the cross whereby he can defend himself from the wrath of God. And thus Christ is the protector and defender of the Church. modo dicat sicut olim per prophetam. I will speak as I once did through the prophet. I will withdraw from my sanctuary. Why? because it is not evil that reigns in them. Are they not wise, covetous, gluttonous, quarrelsome, and envious? Or are they like the limbs of the devil? (as Augustine spoke to his brethren.)\n\nWhy do you not blush? why do you not cease from such works? I am confounded to speak of such things; I am confounded and to enumerate them. But if I should speak: death is for me. And if I should proclaim this: your tongues will not be silenced. Therefore, I will speak audaciously: for you publicly operate without blushing. Therefore, reform your life, and I will reform my words. Be still in your wickedness: I will cease from reviling your evils. Thus, the Lord acts: for changed life, he grants glory to those who act well. But to the wicked, he grants eternal punishment.\n\nO priest, consider and reflect upon the depths of your heart, and always ponder your own. You know with great injury that in heaven and in purgatory there exist those who have sinned. Live in the church with hope. You are a helpful assistant. I understand that you want me to clean the given text while maintaining the original content as much as possible. Based on the requirements you have provided, I will remove meaningless or unreadable content, correct OCR errors, and translate ancient English into modern English. Here is the cleaned text:\n\nExpecting much from you? You infer that I intend to deceive. I wish to be free from the church and its iniquities. But listen, priest, to John the evangelist speaking to the priests: Remember from where you have fallen; do penance and begin acts of charity. (Apocalypse II, verse, to the church in Smyrna. Quia tua.) First, consider the dignity you have lost. O priests, who carry the vessels of the Lord, you are the ones who should bear them: know the mysteries of the kingdom of God. You are the salt of the earth. The city set on a hill cannot be hidden. A column of smoke by day and a lamp shining in the night. A city placed on a mountain. Warming columns. A tree bearing fruit in the middle of paradise is placed. Patrons and rulers of the earth. Citizens of angels and paradise. Prophets' sons. Archangels' cognates. Apostles' successors. You are the gods exalted in whom God desires to dwell. You are his vicars: for you bear his place. You are the sons of the exalted ones, to whom is given the power to bind. \"Atque solvete: opening the heavens and closing the hell. Therefore, you who are the sacred ministers of the most high God, open the ears of your hearts. I am weary of your false ways. Learn to do well. Feed the sheep with word and example. Do not close the heavens from them. You close, you do not correct. You hear them not. (As the archdeacon notes, xxiv, q. iii.) Whoever turns from various and beautiful sacrifices to the priesthood, listen and call upon the Lord. Return to me: and I will return to you. (Malachi iii, &. xvi, q. i. Return to me.) In what shall we return? In this, that you have turned away from me by living improperly. Return through penance and good works. And let each one, by the call by which he is called, execute his duty: his intention may be powerful in the heavens, and I will return to you with a gracious reward. Hear also, children, the trumpet call. (Priore to Timothy iii.) Order all things and ordered ecclesiastical matters loudly. Norma, mode, vivendi et conditiones, describe in this form.\" It is necessary for a minister of the church to be irreproachable. One man for one wife. Sober. Prudent. Decorous. Chaste. Hospitality. Doctor. Not violent. Not litigious. Not greedy. Well-placed at home. Not novice. (xxv. dist. c. One. \u00a7. Now, in the gloss.) Question xiii. of this rule applies not only to him who is a priest, but also to any cleric who has ecclesiastical benefices. (As Augustine, lxxxi. dist. c. Aplus, and Ambrose, xxxiv. dist. c. Cognoscimus, say and maintain.) They say and maintain by the authority of the council that no one should be punished with the rod of divine or human reproof unless he is free from the crime. (John, in the Gospel, xxxii. q. vi. In the beginning, the accusers of the woman)  capta\u0304 in adulterio xp\u0304s ab excu\u00a6satio\u0304e repellebat. qr illi in pari crimine\n infecti fuere. (Et xp\u0304s in eua\u0304gel. ait) Hypocrita. primu\u0304 eiice trabe\u0304 de\n oculo tuo. et postea / educes festuca\u0304 de oculo fri\u0304s tui. (i. q. i. c. Multi)\n Ac etia\u0304 debet hoc vitare vt aufe\u00a6ret de eo suspitio\u0304em ab his qua\u0304 possent\n inde haberi. (vt ibi dr) Non solu\u0304 vitandu\u0304 est malu\u0304. set etia\u0304 oe\u0304s species\n mali. vt nulla dyabolo det occasio. (xxvii. q. i. c. Nuptiaru\u0304)\n Sit irreprehensibilis. hoc est sine notabili defectu no\u0304 reprehe\u0304tioni\n obnoxius. Sed in tegre famevt in co\u0304parato\u0304e sui. ceteri grex dicantur.\n merito{que} de illo possit dici. Ecce verus israelita in quo dolus non\n est.\nSEcundo dixi ministru\u0304 ecclesie. Unius vxoris viru\u0304 esse debere.\n i. monogamu\u0304 a monos qd e\u0304 vnu\u0304 & gamos quod est mulier. (xxvi. dist. c.\n i.) No\u0304 bigamu\u0304 {pro}pter defectu\u0304 sacramenti. Nam per sacra mentu\u0304 ordinis\n co\u0304stituit quis minister alio{rum} sacra\u2223mento{rum}. Qui vero aliis sacramentis ministerare debet, nulli in sacramentis pati debet de defectu. sed omnis modicoungit pluribus vel uno plures deus in eo deficit sacramentis. (xxvi. dist. c. Accusatus. et extra de Bigamis. c. Debitum.) Ita propter sigillum incontinentiae. (lxxxiii. dist. Proposuisti. \u00a7. Sed fortasse. Sicut enim dicit Ambrosius) Quis erit hortator viduitatis. qui cohibita frequentant. (xxvi. dist. c. Una.) Item propter prerogativam ordinis. (vt habet in dicto. c. Una. &. c. ultimo. c. dist. vbi dr) Qui autem iterauit conjugium culpam quidem non habet coinquinati. sed prerogativa sacerdotis exuitur. Nam qui sacramentis divinis deseruivit: continentia in omnibus observare debent. (lxxxiiii. dist. Cum in praeterito. ubi inquit textus.) Isti tres gradus conscriptioe quae castitati per coescrationem nemo annexi sunt. episcopos inquam presbyteros et diaconos ita placuit ut condecet sanctos antistites ac dei sacerdotes. nec non et leuitas in sacramentis divinis contineant esse in omnibus quodpotero a Domino postulant petere. Ut quod apostoli docuerunt. Ipsa servavit Anicia: nos quoque custodiamus. Sicut in omnibus et ab omnibus pudicitia custodiatur, qui ad altare deseruunt. (Plura videbis de eadem Infra. c. de pudico)\n\nUrcivus predicte regule apostolice Ad sobrietatem inuitat sacerdotem. Sobrietas enim sumitur a mensura quae potest inveniri in qualibet materia. Spiritualiter tamen nomen hoc sumitur in illa materia in qua maxime laudabile est mensuram servare. Huiusmodi autem est potus inebriare volens. Modicus enim excessus multum ledit et faciliter impedire potest vultus rationis. Virtusque alia est ab astinencia, quae communiter circa cibum potumque delectantibus utriusque est moderatio. Hoc enim magis attendit circa potum moderandum. Interim cibi et potus debet quilibet vitare. (Unam apud Romanos. xiii.)\n\nNon inducas. \"comessations and chrietatibus etc. Maxime quid rectors, personis ecclesiastice. Rectors: quod si, ut prelati, cujus iudicare debent, esse sobrios. Nos crapula et ebrietate repleti: et hoc ratione ob tenebrates. Nos possumus recte iudicare. (unum Ecclesiasticum x. decretum) Ubi in terra cuius rex est puer. Et cujus principes manet vesci. Herodes rex in couiuio crapulatus: impleuit quod puella saltans postulaverat. Sanctus decapitavit tione Ioannis baptistae. Ad quod optime facit. (quod ait Hieronymus. Dist. xxxv. Ecclesie principes. in fine) An nox confusio et ignominia est. Iesu XP crucifixus pauperibus et esurientiis farris corporibus predicare. Et ieiuniorum doctrina rubentes genas et buccas tumetiaque ora proferre. Si in apud loco suino, non solum sermones eorum imitemur. Sed conversatione et abstinentia. (Ite extra de vita et ho. cle.) A crapula et ebrietate oes cle ricis deligent se abstinere. Hinc apud se ait. Casti corpus meum et cetera. Augustinus in\" regula: Your flesh should be subjected to fasting and abstinence, and your food and drink should be limited as your health permits. Bernard says, in pleasures, chastity is endangered and other vices follow. According to Hieronymus, without bread and wine, Venus is frightened. In the comedy of life, the angel of the Lord showed himself to Helie, bidding him subdue his passions and offered him water in a vessel. Among the ancients, there was a great concern for maintaining sobriety. And especially in women, if they had been caught drinking, they were considered almost shameful, as if they had been violated. These things promote sobriety. Women are encouraged to be sociable and benevolent. Their hearts do not boil in ordered pleasures, they do not exuberate over others, and reason prevails. A man remains within his own limits in his actions. Therefore, strive for sobriety and avoid superfluidity, as the warnings advise. Live soberly and piously in this world. (xxiii. dist. c.) Quartu\u0304 Chapter forty-six of the apostolic rule states that a priest should be prudent. This means having knowledge of sacred scripture for the instruction of the souls of the subordinates. (Per totum xxxvi. dist. Per, et c. ii. \u00a7. Ecce, et c. Si quis vult) Therefore, it is necessary for him to have knowledge of sacred literature, not to teach doctrine to others instead of instructing them. (I. q. vii. Conventis. Sic. xvi. q. i. Sic vivet) As Hieronymus says, \"Learn much, and then teach what you have learned. And always follow the better among the good.\" From this it is also clear that Dauid first received the gift of wisdom and knowledge from God, and afterwards took up the administration of the kingdom. Salo monk, who did not seek riches or long speeches from him, was an angel of the Lord. Therefore, our Lord and Savior first sat among the teachers, listening to them and questioning them, and afterwards began to preach. Therefore, one should first learn, and afterwards take on the office of preaching. From these things it is clearly gathered that it is not sufficient. ecclesiastics in charge should pay attention to virtues, good conversion and honest morals, unless doctrine is added. (xxxvi. dist. c. quid in ecclesiasticis.) Let them therefore know the scriptures and may the work in preaching and teaching not conflict. But he will build up all, both in faith and in discipline. (xxxviii. di. c. Ignorantia.) We renew our psalms to God. In your justifications I will meditate. I will not forget your words. What you once observed as a Christian is very beneficial. But especially those who have pursued ecclesiastical dignity require these things: a sacramentary, a lectionary, an antiphonary, a baptistery, a copious collection, penitential canons, a Psalter, homilies for all the Lord's days and feast days, and if one of these is missing: the name of the priest will hardly suffice: it is very dangerously to evangelize those who are ignorant. (e. dist. c. Os.) Augustine also says that these things are necessary for priests to learn. (sacramentorum liber. Lectionarius. Antiphonarii. Baptisterium. Custos. Canones poenitentiales. Psalterium. omeliae per circulos annos dominicis diebus et sigillis festivitatibus aptes. Ex quibus omitto si unum defuerit: sacerdotis nomen vix eo costabit: quod vero periculose euangelizare quibusdrustri. Si caecus caecus esset. ducatus pistet: abiis in foeda cadu (et di. c. Quid Unus dr psaltio.) Obscurent oculi eorum ne videt: & dorsum eorum semper in curua. Cum emob scurant illi qui praeunt ad ferenda onera pctorum. Facile sequentes inclinant (et dist. Ideo.) Substantia emob summi sacerdotii nostri sues eloquia divinitus tradita. I. vera divinarum scripturarum disciplina. Quae admodu magnus perhibet (Dionysius & Zephirus papas. Et dist. Sicut stellas.) Quare sicut stellas caeli non extinguit nox: sic mentes fidelium inherentes firmamentis scripturae non obscuraret mundana iniquitas. Elaborandus est itaque sacerdotibus / ut ignoriam quasi pestem quam abiciant ignorare. Qui ait Apollonius. Qui ignorat, ignorabit. Qd vitique de eo intelligendus est. Qi noluit intelligere ut bene ageret (aut Augustinus). Illis hoc ignosci non poterit: qi habentes a quo discerent operam non dediderunt (c. Non ois. xxxvii. dist. in fine). Qui emob rebellat vivit & discere aut agere bona recusat. magis dyaboli quam xpi mem bruesese onditur. & potius idolis quam fidelis esse mos strat. (xxxviii. dist. c. ultimo. In toletano cosilio, gitur ignoracia mater cuctorum errorm. maxime in sacerdotibus devitada est: quae docedi officium in populo dei susceperunt. (Hieronymus in ylaia.) Si iuxta apollinarium paulo xpi virtus et dei sapientia est. & qui ne scit scripturas: necit dei virtute sua et sapientiam Ignorantia scripturarum est ignorantia xpi. (Epistulae. Si iuxta. Ite Gregorius in moralibus.) Qui ea quae dei sunt sapient, a dono sapient. & qui ea quae dei sunt nesciunt, a dono nesciunt. (C. Quid. e. dist.) Et cuad sacerdotes perteneat subditos suos in lege instruere. (Iuxta illud Aggei. ii.) Interroga sacerdotes legem. illis canones ignorare non licet. (Inqit Celestius papa. e. dist. c. Nulli.) Nequicquam facere quod patruelis possit obviare. Que emu digna a nobis servabit: sip permissa frangat. Ideo eximi ille Archicp. cant. bo.\n\nTranslation:\nThe godlessness of the Dyaboli is reported more than their faithfulness to the gods. Instead, the priests are more devoted to idols than to faith. (Book XXXVIII, Distich 50, in the Council of Toledo, ignorance is especially rampant among the priests: those who have taken upon themselves to teach the people the will of God.) If, according to Apollinaris, the power and wisdom of Christ and God are present, and he does not know the scriptures, he does not know the power and wisdom of God. (Letter to Sixtus. Si iuxta. Ite Gregorius in Moralia.) Those who understand what belongs to God are wise in the sight of God, and those who do not understand what belongs to God are ignorant in the sight of God. (Book Quid. e. Dist.) And it is the duty of priests to instruct their subjects in the law. (According to Aggeus, II.) Question the priests about the law. It is not allowed for them to be ignorant of the canons. (Celestius the Pope says, Distich 11, Book Nulli.) It is not worth our effort to preserve what is unworthy, even if it is permitted. Therefore, let that Archpriest be removed. (Canticle of Bo.) Iohes Pecham in his constitutional provisions. He mentions Ignorance, the priesthood, desiring to show which priests in particular should be instructed and educated. He says:\n\nWe strictly command that every priest presiding over the people should expose to them the twelve articles of faith, the ten commandments of the Decalogue, the two precepts of the Gospel, that is, the double commandment of charity, the seven sacraments of the church, the seven capital sins, the seven principal virtues, and the seven sacred sacraments. And let no one excuse himself from these through ignorance, for all ministers of the church are bound to know them. We summarize them briefly.\n\nFurthermore, it was considered necessary to consider the fifth commandment:\n\n(What is necessary) A priest should be adorned. A priest's adornments: virtues should be understood. A man is reminded of this (by the Lord) in the testament. Priests are clothed in various vestments according to the command of the Lord. For the sake of many virtues, the splendor of the priest's life shines forth. So that he may confer grace with decorum. He does not receive what he does not have. There are no places. But morals and life make a priest. A man, once accepted into the priesthood, is not permitted to sin: not by necessity, but by knowing that he has been made accountable (Dist. xl. c. i. Vn. Gregorius Anastasius, psalmist. That is, Dist. c. Non loca). Or the Creator makes us neighbors. But we are either brought closer by good works or driven apart by evil ones. Be on your guard lest a man outside be a false one. A woman inside may also be false. Be on your guard lest there be no recognition of nobility: but let one person of one mind and heart bear witness to God outside. In this inferior position, a man becomes better; and in a superior one, a woman becomes inferior. facta est inferior. (et id est aut.) Na et Loth quis ipsa perversa civitate fuit iustus: iste cur dicimus cum maiora nobis sint. Quid emperadyso iocundius? quid celo securius? et homo ex peradyso et angelus de celo peccavit: quare qui nobilitatem dei abiecit: nobilitate loci prius. Propterea inquit Ioannes Chrysostomus. (et dist. c. Mulieribus.) Non est vere sacerdos qui vocat sacerdos. mulieres sacerdotes et pauci. multi nobiles et pauci in opere. Uideete ergo quo sedeatis super cathedra: quare cathedra non facit sacerdotes: sed sacerdos facit cathedra. non oculis sacerdos est sanctus: sed oculis sanctus est sacerdos. Qui bene sedet super cathedra: honor recipit cathedra. quis male sedet: iuria facit cathedra. Ideo malus sacerdos de sacerdotio suo crimen acquirit: non ille fuisset iustior. Ecce quibus opus est sacerdotibus ornare. esse. moribus. s. & virtutibus. It is necessary that he be adorned in exterior habits and gait, neither in gaudy nor in sordid attire. (For Nicronimus says) Neither in slovenly appearance nor in excessive delicacy does he please much. (Augustine says in the book of Christian Doctrine) He who strictly deals with matters past should be aware of what they are and of the mores of those with whom he associates, whether he is violent, intemperate, or superstitious. If, however, he conducts himself among them in such a way as to exceed the bounds of custom, or marks himself in some way, or is shameless, (Dist. xli. Quisquis) A cleric, in his profession, habit, and gait, will be probed. Therefore, he should not adorn himself with such a vestment as Aaron's talar. (xxiii. dist. Non liceat queemlibet.) If a cleric has relaxed his tonsure: Anathema sit. (extra de vita &. ho. cle. c. Clerici. Innocentius. e. ti. c. Cleric.) Away from negotiations, persons, games. Clerics should avoid vestibules and immodest ornamentation. They should refrain from exercising secular offices or commerce, which are disgraceful. If they do, they will be degraded from their office. (xiiii. q. iiii. Clerics.) Clerics should avoid unnecessary queries and business deals, and cease from them if they cannot help it. In any case, if they refuse to cease, they will be forced to abandon clerical duties. (et. xc. dist. i. Clericus.) Those who abandon their duties, even negligently, should remove themselves from them. Indeed, the Psalter should not leave their hand. (de con. dist. v. nunquam in prim.) Clerics should not associate with jesters and actors, or sacrifice to demons, as Gregory says. Giving offerings to actors and demons is the same. They should avoid taverns, except perhaps for necessary reasons during travel. Clerics should not play at dice or games of chance, unlike the public gambler. They are repelled from this. promotion. (except for those who are dear to us) should not concern this game. (in Authenticum de scissimis episcopis \u00a7 Interdicimus, coll. ix.) Against those making fortifications, let them be restrained from the ministry. (vt ibi dr) Let corona and tonsura have a fitting appearance, and let them exercise their ecclesiastical offices and other good studies diligently. Clausa should carry off immodest clothing, neither too short nor too long, to be noted. (unless dr in constitutions legatiua, Otho, Qm de habitu clericorum) He who does not seem clerical but rather military, let him firmly establish the precautions, so that, as for the vestments of clerics, as well as the ornaments of horses, in general council, they are compelled by the subtraction of benefits from the churches. Thus, let them have vestments of decent size and caps closed for those instituted in sacred orders. (Ad idem, the text in constitutions Octobo. Cum scitis.) Where that aforementioned man, who is not pleasing to the apostolic see, The legate gravely and excessively abused the matters set forth before, as if he generally regarded clerics as disseminated. In this, God laughs and obscures the decus (decorum) of the church. The sacred order's dignity is deprecated by its clerics before their soldiers, almost wearing alien insignia. The decorum of ecclesiastical honesty is deserted: the eye of a clerk, looking at a layman, cannot discern the difference. He also commands the truly faithful and obedient laity to be strictly warned against scandals and disgrace, lest the depositions of terrenum (terrestrial) things and the dignity of the regalis sacerdotii (royal priesthood) be designated for clerics. And lest the impunity of sin provide incentive, he decrees that those whom divine timor (timor Dei) does not recall from evil, be at least restrained by penal medicina (penance). He imposed various penalties for different offenses and specified them. He also specifically commanded those clerics who adorn themselves with splendid and clear vestments to be corrected. For eyes are proud and external ornamentation of the body is alien. A priest, in a sacred order (xxii. q. iiii. c. Ois). In ancient times, a man consecrated as a priest lived in the midst of the common people, not because of necessity but because of beauty. For, as the great Basil says, in the houses of kings there are no varied textures of clothing. Gregory says that if the adornment of costly clothing were a fault, the servant of God would not have descended to the underworld dressed in purple and silk (de pe. dist. iii. Cauedu.). Therefore, let the priest be adorned within with virtuous deeds, and without with good morals, so that in conversation he may be honest, in gait mature, and in the journey's hardships may show the maturity of his mind. For, as Augustine says in xli. dist. c. vltio, the disorder of the body is judged to indicate the disorder of the mind. In reading and teaching, let him be assiduous. These things should be. The following text is in Latin and requires translation and some cleaning: opera clericorum. (Dist. xxxvi. c. vltimo.) In habitu regulatus et quoniam in armis virtutis consistit securitas innocentiae christianae, docet apostolus ut induamur armatura Dei: et gladio accipiamus: eo quod non sit in nobis contentiones adversus carnem et sanguinem, sed adversus principes tenebrarum, quos non armis ferreis, sed orationibus et lacrimis virtutum expugnantur. (XXIII. q. viii. Coevnor.) Statutum est ideo, quod clerici, si arma portaverint, debent excommunicari. (Extra de vita. & Ho. cle. Si etiam tercio admoniti non desisterint, perdunt privilegium clericale. (XVII. q. iiii. de psbyror. Extra de sen. exco. In audientia.) Cogitandum igitur et providendum est et sub ecclesiastica regula tenendum, ut bonis moribus vivant et canendis psalmis invigilent, et a obsidis illicitis cor et lingua et corpus Deo auctore conservent. Et quod quidquid contingit, quod occurrerit aliqqui aliis vel agens vel dicens et ad nec damnum habere:\n\nTranslation:\n\nThe works of the clergy. (Dist. xxxvi. c. vltimo.) In a regulated habit and since security of Christian innocence consists in virtues in arms, the apostle teaches us to put on the armor of God: and to take up the sword: because there should be no strife against flesh and blood, but against the rulers of darkness, whom not with material swords are fought but with prayers and tears and works of virtue. (XXIII. q. viii. Coevnor.) It is decreed therefore, that if clerics carry arms, they should be excommunicated. (Extra de vita. & Ho. cle. If even after being admonished three times they do not desist, they lose their clerical privilege. (XVII. q. iiii. de psbyror. Extra de sen. exco. In audientia.) It is necessary therefore to consider and provide, and to live under ecclesiastical rule, so that they may live according to good morals and sing psalms vigilantly, and keep their heart, tongue, and body pure with the help of God. And whatever happens, that anyone has occurred to others, whether doing or saying, and intending to do harm: pudicicia _ is to blush if seen or heard. Therefore, it is fitting for a priest to be chaste. He should reveal his modesty and shame twice over. Those who depart from morals: nobility does more to make a man famous than his lineage. (xl. dist. Nos. &. c. Si.) For wealth is far removed from the morals of wealth. (vi. q. i. c. Ex merito.) Let one therefore avoid having prurient desires for another or listening to theirs. One should not detract from oneself or listen to others detracting. For he is not the only guilty one who speaks falsehood about another, but he who quickly offers his ear to slander. (xi. q. iii. Non sum scio.) Let them spare their tongues from detraction and guard their own words. They should know that what is spoken about others will be judged by their own understanding. No one gladly repeats an unwelcome thing that has been heard.\n\nIt is the duty of each person to keep their eyes chaste, but they should also have a simple tongue and not be a gossip. dolos. & serpentis astucia: ne aliorum supplanten tuum in insidis. (dist) Pudicitia similiter attendit circas signa venereorum. Precipe ut sunt aspectus/oscula/tactus: & huius exteriora signa. (unde Augustinus de christiana fide.) Non solo affectu & tactu, sed aspectu quoque appetitur/et appetit concupiscentia mulierum. Nec dicatis vos habere aetates pudicos: si habetis oculos impudicos. Impudicus enim oculus impudici cordis et nuncius. (xxxii. q. Non solum.) Et ad maiore honestate et cautela statutum est cohabitare cum mulieribus. (extra de cohabitato cle ricorum & mu. per totum.) Quod sentiens Hieronymus inquit. Hospitium tuum raro aut numquam mulierum pedes terent: quia non potest digne habitare cum eo qui feminarum accessibus delectatur. (xxxii. dist. Hospitium.) Si enim ut dicit Hieron, supra, cum viris feminae cohabitantur: non debit esse vacuus viscera diaboli. Na qui tangit picem coinquinabitur ab ea. Nimia quidem quam. familiaritate / tactus earou / aut gestus lassios declinant oio. (Where Hostien. de eo quod cognouit consanguineo. uxoris sue. c. Ueniens.) dat versus.\n\nNi fugias tactus / vix euitabitur actus.\nHos ergo vita / ne moriaris ita.\n\nEt refert Gregorius quodquidem presbyter suam sororem, diligens: tamen quasi hoste cauens ad se propius accedere nosinebat. (di. xxxii. quidem presbyter.) Qm femina conscientia secum pariter habitantis exurit In qua nihil aliud est nisi ut feriat proxima tem. \u00b6\n\nVersus.\n\nEst mulier dicta moribus me tangere noli.\nPungit enim vultu / visu / risu / cute / cultu.\nAb eius vultu quanto potes este procul tu.\n\nNunquam igitur de mulierum formis disputes. Femi ne nos men tuum nesciant. Feminam quam bene vi des conversantem: dilige non corporali frequentia. Si bonum est mulierem non tangere: malum est ergo tangere. (ea. distin. c. Hospitiolum.)\n\nCutu est igitur non habitare aut diu conversari cum mulier quaequam. (Unde Petrus de salinis. de penit. dist. ii. Qui sacramentis.) dat Us. Credo cum in domo. carnis fragilitas. Cui feia sit solus ho. Monachos mouet ac heremitas. Effugiat quilibet maxime clericus earum freque tem secretuque comitia. Nec a cuius recedat memoria. Quam iudinueniat fabulari aut aliquo modo coerverisur cum ea excoitationi subdatur. Femina vero canonicis iudicetur. Sic etiam refert Hieronymus (xxxiii. q. v. c.). Tunc saluabitur quod quisquam absque ceteris operibus virginitas sola no saluat. Sic opera absque virginitatis puritate contineantur & castitati imperfectis suis. Adeo enim necessaria est castitas in ministrante. Quod nullus ad altaris ministerio debet accedere nisi castitas eius an fuerit approbata. (xxxi. dist. An) Sicerdotibus coerentiae castitas imperat. Quare tempore gratie non generis successio sed vitae perfectio quaerit (xxxii. q. iiii. recurrat. \u00a7. his ita in fine). Placuit igitur ex concilio Tolitano (xxiii. dist.).  {quam}{quam} vt vnusquis{que} qui ad ecclesiasticos grad{us} est\n accessurus. no\u0304 ante honoris co\u0304secratione\u0304 accipi\u2223at. {quam} placiti sui\n annotatione\u0304 {pro}mittat vt fidem apo stolica\u0304. sincera cordis deuotione\n custodiens / iuste & pie viuere debeat & vt nullus operib{us} suis\n canoni\u2223cis regulis co\u0304tradicat. Erubesca\u0304t igit impii & aper\n te intelliga\u0304t iudicio spu\u0304ssci eos qui in tribus sacris \n gradibus. scz presbyteratu. diaconatu. & subdiaco\u2223natu positi si\n mulierculas no\u0304 abiecerint & caste no\u0304 vixerint excludendos ab eorum\n graduu\u0304 dignitate. de manifestis quidem loquimur. secretorum aute\u0304 cognitor et\n iudex est deus. (xxxii. dist. Erubescant.) Quos propheta ita eloquitur dicens.\n O sacerdotes qui fallitis nomen meum & dixisti, in quo fallimus quibus\n responsum est. Offerentes ad altare meum panes pollutos. non est mihi voluntas\n in vobis di cit dominus. et sacrificium non accipiam de mani\u2223bus vestris quia\n polluti estis. (Et Gregorius in. c. Si qui. lxxxi. dist. sic ait.) Si qui The following are the presbyters: deacons and subdeacons who lie in the sin of fornication; by the power of Almighty God and Saint Peter, we forbid them entry into the church until they repent and amend. But if they wish to persist in their sin: let none of yours presume to perform the office. For their blessing will turn into a curse, and their prayer into sin.\n\nThese very temples of God, the vessels of the Lord, the sanctuary of the Holy Spirit, should be revered and called such. It is unworthy to serve them in beds and filth. (xxviii. dist. c. Decernimus.)\n\nIt is also fitting that these men, whether they are their own sponsors or not, should not have concubines, lest they commit acts of sacrilege against the church. (e. dist. c. De his)\n\nMoreover, the synod itself (this is the decree of the council, xxxii. dist.) decreed that Peter, the bishop, established this rule for priests, deacons, and subdeacons after the blessed memory of our predecessor, Pope Leo, or Nicholas, the bishop, concerning the chastity of clerics. habuerit: vel habita non reliquerit, in partem potentis dei et auctoritate applicum principum Petri et Pauli: precipimus et contradicimus ut misiam non cantet nec evangelium legat nec eplam ad missam dicat nec in presbyterio cum his qui ad divina officia inobedienter fuerint maneat. Neque partem ab ecclesia suscipiat. Et clerici qui sunt adeo impudici, si se faciunt ioculatores aut tales de quibus habetur, proprii corporis spectaculum facientes, et clericalis ordinis dignitati nimium detrahentes, ipso iure careant privilegio clericali. Si per annum illam artem ignominiosam exercuerint aut etiam minori temperore, et tercio moniti non respuerint.\n\nNec ludos theatrales seu luales in ecclesiis fieri sustineant, ne per huius turpi tudine ecclesiae inquinetur honestas.\n\nPudicitia igitur velut gemma virtutis in clero fulgere. cupientes: you were not able to persuade her herself: but from the bond of the assumed profession we commanded you to obey authorities. Then, when he speaks of the host as a priest in comparison to others, to whom he is ordained as a pastor, that is why the seventh commandment is added. A host must be a priest. (Dist. xlii.) He should not be numbered among those to whom judgment is pronounced. I was a guest: and you did not receive me. Since he should encourage hospitality in himself by this example, how can he be a promoter of hospitality if he closes the doors of his hospitality to guests? If he himself should imitate Christ, he must first do what he later teaches others. It is necessary. How did Abraham and Lot merit to please God and receive angels through the work of hospitality? And other examples. The softness that kept hosts from closing the doors to guests was consumed by fire. (Gen. xix. ch. Qm.) Zechariah also raped alien women: he who beyond necessity retains what is not his own. \"Who is so unjust and greedy as he who does not use his own food for sustenance but rather abundance and indulgences? It is no less a crime for him to take away from the needy than for you to deny abundance to the indigent. Bread is what you withhold from the hungry, a naked cloak what you deny the poor, and redemption and absolution of money what you bury in the earth. Therefore, be aware of how much good you intrude upon: how much you can give when you wish. (This is Hieronymus, where he speaks of himself.) If a widow is forbidden to be received into the church, who did not receive the poor? If she did not receive the sick into her hospice, if she did not wash the feet of the saints, if she did not perform every good work, many priests who are proven in the work of piety are alien to her. Despising the works of hospitality, they excommunicate in the synod of the gallows. (From this also John the evangelist in his third epistle.) He excommunicates whoever does not receive the poor, but drives them out of the church.\" Hieronymus. xvii. q. ii. He who has anything belonging to the clergy is poor, and the houses of such persons should be simple. Suspectio should keep watch over strangers and guests. (And the same in the book on duties, xii. q. ii.) The church has gold not to keep it, but to use it for needs. What is the use of guarding what does not help? It is better for the priest to follow the commandments than to be greedy. Glory is a poverty of worldly goods for the poor, and it is a disgrace for a priest to seek riches for himself. Moreover, the prelate, Archbishop John Pecham, according to his constitution, is also commanded to maintain hospitality through his rectors, as it is written. We have decreed that rectors who do not reside in the churches should not be allowed to do so corporally, nor should they allow their vicars or deacons to leave on account of hospitality, unless the church's resources are sufficient to help the parochians in extreme need. And those who come there, travelers and preachers, should receive the necessary reception of the word of God. The body is nourished. As we have said, it is good for the poor and the house is to be shared. You understand this: as for the poor and the needy, they can scarcely help themselves. How can oxen come to their aid? Nor is any of them from their life that you receive in payment. God will repay you for it. But he will repay you not only out of his will and kindness, but also out of my goodness. If you do not ask for it, he will not examine you. How Abraham showed himself to all, revealing himself to those who came to him as refugees. If he had received these as guests, he might not have recognized them as angels. But when he drove them away, he received them all: he received even the angels. (xlii. Dist. Quiescamus.) Yet the households that are formed with the intention of hindering charity should be despised (as in xliiii. Dist. Conuiuia). However, they should not be celebrated in churches. (e.c.) It is not proper to make love or lie down in churches or basilicas. Therefore, from what has been said. \"Beati Benedicti Abbatis. This oratory should be what is called a place where nothing is done or conducted, but where divine mysteries convene, so that nothing discordant may be brought to this and labor continually be bestowed upon it (Ex. Dist. c. Oratorio et c. Se). Therefore, let there be a sacred offering of hospitality, so that I may be among those about whom it is said, \"I was a guest to them and they received me\" (Matt. ii.). May he receive the aid of this life and the clarity of the eternal from the Lord, for indeed he is sent for the sake of piety (Ex. Dist. cap. primo).\n\nSince the Apostle spoke of hospitality to such an extent that a priest has to restore his subjects with corporeal food, he does not wish to say what kind of spiritual food he should exhibit to them. A subordinate in the rule should be a teacher for him. As Jerome says, \"Silence is a good example; it is harmful without speech. Let not the shepherd's barking dog or the shepherd's staff frighten off the wolves\" (xliii. Dist. c. i.). Jerome himself says, \"Indeed, rusticity is to be dissolved.\"\" The following text is in Latin and requires translation and some corrections. Here's the cleaned version:\n\n\"You, therefore, are worthy to invite the church of Christ, XP. It does not harm if you resist those who contradict (20. q. vii. Scaurus, Ideo Gergorius in xv. c. sui pastoris). The director should be discreet in silence and useful in speech. He should not refrain from speaking or hesitate to speak. Nor does an unguarded speech lead men to error as much as an indiscreet silence does. Often, I have seen teachers: they fear to lose human favor, they fear to speak correctly, and they are unwilling to pastor their flock according to the voice of truth. Instead, they have become mercenaries or have deserted their post. Come now, you shepherds, and let the wolf drive you away; they have fled in silence. The Lord also rebukes you through His prophets (Isaiah and Psalm 49:2). Can silent dogs not bark? But you must correct your faults and stop delinquents from blaspheming and polluting the promised security with wickedness.\" apierut. Quisquam in crepationis voce coticescut. Claus enim apitois est sermo, correcto quippe iure increpando culpam quae sepe nescit ipse etiam quae perpetrauit. Hinc Isaiah deus admonet, dicens: Clama ne cesses, sicut tuba exaltare vocem tuam; preconis quippe officium suscipit quisquis ad sacerdotium accedit. Ut enim adventu judicis quid terribili sequitur: ipse si clamando gradiat, sacerdos ergo si predicantis est necsio quis: quid tibi clamoris voce da, turus est prex mutus. Hinc est enim quod in actibus apostolorum legitur. Quod super pastores primos in linguis spe cie spusscuis insedit. Quos repleuerit, de se statim loquentes facit. Sed quisque rector se ad loquendum preparat, sub quamto cautele studio loquat atteat, ne si inordinate rapit: erroris vulnere audientia corda feriant. Et quis fortasse sapienter se videre desiderat: virtutis copiae abscindat imprudenter. Hinc veritas dicit in Marcos: Sale. in you and peace have intervals. For wisdom speaks through the salt of words. Therefore, the wise one desires to speak. With great fear, he dreads that unity might be undone by his speech. Hence, Paul says to the Romans (chapter 12): \"Not to think more highly than we ought to think: but to think soberly.\" It is incumbent upon rulers to be careful, lest they in any way encourage the wicked or the righteous to the extreme and disorderly. For virtue is lost when loquacity charms the audience's hearts and the speaker himself is the author of it. He who serves the audience is unaware of this. Nor did Paul neglect, when speaking to Timothy (First Epistle to Timothy 2), to testify: \"I solemnly charge you in the presence of God and of Christ Jesus.\" Speak the word. Speak justly and at the right time. Unjustly speaking, you destroy yourself before your audience if you do not know how to control your importunity. Likewise, a priest should observe decency, lest he act unworthily and not. intelligentius secreta sua predicatores reservare incipiat. Qui enim ea docet, quae ab auditoribus in telligi non potest: non utile est eis. Sed sui ostentatio facit. (Uni in expoe psalmi Beati immaculati uiciam animi est. Indignis secreta vulgare. Quod fit vel loquacitate incanta. Duo sine iudicio volat irreucabile verbum. (vel adulatione) ut ei placet: cui secreta revelat. (vel iaculatione scientie) ut plura scire videatur. (e. Dist. c. Dispensatio.) Ned propter sub sanationem / vel persecutionem a docendo / vel praedicando cessandum est. (xliii. dist. Scimus.) Quia hic dicit Anacletus papa. Scimus autem multos ob id infestare docores suos ut eos confundant & propterea docores, inquantum viribus suppetunt, a recta enucleati one et bona intentione recedere debent. Sciete quia beati qui persecutionem patiuntur propter iustitiam. (ea. dist. c. Scimus.) Si autem subdites from him who do not profit. Yet he does what is his own: and he paid off the debt. (Where Cornelius was pope.) As for us, it is fitting always to give aid to our conscience: lest anyone perish from our church because of our fault. If one has died in his own crime and refused to do penance: we believe that we shall be accused at the judgment day for those whom we have tried to help. And we shall keep those in punishment who do not want to be healed by our conciliations, nor move those who have been perfectly given over to their own obedience. How great should be the discretion in the priest's preaching. If perhaps it has been lacking: he is judged unworthy of the priestly office as if he had a twisted nose. (This is Nicholas pope. In Dist. c. Dispensatio. at the end &. xlix. Dist. c. i. & c. hic enim.)\n\nFollowing this, the forty-ninth canon forbids a priest to be a drunkard. A drunken priest is condemned by the canon. And the old law forbids ministers from drinking wine and strong drink in the temple: lest their hearts be weighed down by drunkenness: so that their senses may always be alert. \"And thin is she. Old Merion is easily intoxicated in desire and foams at the mouth in libido and fury. Wherever intoxication and libido and anger dwell. Noah was intoxicated in intoxication and did not subdue the women. And Loth did not conquer Sodom: wine conquered them. (xxxv. dist. c. i.) And as Hicron says in his Epodes. A wanton thing is wine and a contumelious intoxication. For he who mingles with these things will not be wise. (Ea. disti. Luxuriosa.) But when one is forbidden to be wanton, it is not once, but often: one should be filled with wine and understand lust. The reception of too much wine makes and nourishes lust, not by nature. (Ea. dist. Luxuriam) In the beginning, in the human race, ignorance of intoxication was unknown. First, Noah planted the vine: nature gave it, but he did not know its power. Thus, neither did his vine bear fruit for its author. But his intoxication teaches us sobriety in old age. For Noah was once intoxicated: and when he recognized the evil of intoxication, he tempered himself and did not fall into vice. But Abram did not show wine at his feast. But instead\" molabat vitulum butirum et lac: etiam angelis offerebat. Rightly, for there was no material for sin there: where was the remission of sins. John the announcer did not eat bread nor drink wine. For he who announces XP must provide himself free from all incentives to sin. (Exodus, Dist. c. Sixth day.) Therefore it is forbidden for a cleric to be drunk before the eyes of others, lest it become a source and nourisher of vices. For a cleric who has been found to be drunk will be punished according to the order. Or let a thirty-day period pass after communion, or let corporal punishment be inflicted (xxxv. Dist. c. last). It is read that blessed Benedict in his rule warns monks not to drink at all. Therefore he established there a small measure, sufficient to satisfy the infirmities and weaknesses of the body and not to yield to appetite or to fulfill one's gluttony more than is necessary or as commanded by the superior. Even though it is ambiguous what he did (alms). Since the drinking of wine is forbidden: intemperance of gluttony. \"nequam ha bere permitit. Neque emberiotas prohibetur: voracitas permittitur. utrque ember in operis tenebrarum Apollus computat scribens romanis. Non in comessationibus et ebrietatibus: ventris naque ingluis es / ad luxuriam facile provocat: et opus bonum dissoluit. Sunt aut comessatioes non solum sacerdotibus: sed etiam laicis noxae: qui festivos et solenes dies nisi comessationibus deserviari putant. Si ergo laicis comessationes danabilis sunt: sacerdotes multa imputant ad gehennam: venter enim pinguis, ut dit Hieronymus. Crassum sensum generat cum sacerdotalis sensus econtra vigil debet esse et tenuis. Atque ideo edacitatis vicio obnoxii in sacerdotes ingi non debent. (dist. xliiii. c. ultimo.) Ponit quippe Gregorius (in eadem disti. c. Couiuia.) quinque que debent haberi in couiuis clericorum sic.\" scribes Nathaniel, bishop. Convivias are made with the intention of charity. Your fraternity praises them in their episcopal vestments. However, it is important to note: since they truly proceed from charity in you, and no absence of life is present in them. No one is ridiculed or reproached in them, nor are secular negotiations conducted. But rather, sacred readings are heard. When they serve the body as little as necessary, but only its weakness makes it necessary for virtue to be exercised, this is so if you do the same in your convivias. I confess that you are masters of the abstinent. Through this, the soul is built up for good, and unnecessary fables are not prohibited (distin. c. De reuerentia).\n\nFollows Not a persecutor. For it is not necessary for a priest to be so irascible and disturbing senses to persecute. He who should be patient: but rather he who lies down on the back to receive the lashes. (di. xlv. c. i.)\n\nShepherds we have been made: not persecutors. The good shepherd says. Argue. obsecra. increpa: with all patience and doctrine. This is a new and unheard-of declaration / which requires faith. (Gregory. e. dist. c. ii.) A persecutor, whether priest, presbyter, or deacon, should be removed by force. (I. q. vii. c. Si quis omne.) Because the Lord did not teach us this. On the contrary, however, he who was being persecuted did not strike back. He did not curse when cursed. When he was struck, he did not threaten. (xlv. dist. Ephem.) Persecutors who are removed from office according to the preceding rules are not all those who corporally flagellate. But they should be understood as always ready for the rod, who correct not with rods but out of fear. To whom Peter writes, \"Do not be lords over the clergy.\" But be examples to the Greeks from the heart. (e. dist. c. Duo.) Twofold correction is prohibited for clerics. One spiritual, of which. Anacletus, the forty-fifth pope, is said to be the persecutor. He is called the doctor who strikes the conscience of the weak with an unprofitable word. Therefore, it is necessary for you and all the faithful to hold to the doctrine that you have received. A faithful sermon should be powerful for consoling in holy doctrine and for refuting contradictions. And you should encourage the righteous to live correctly and hold to a true faith. The corporal [thing] is to be separated. If it is made out of anger, hatred, or pride, it is to be feared and subjects are not to be prohibited from it. But it is licit to do it out of charity. Augustine says that he who gives a rebuke gives it within the bounds of his power and corrects some with discipline. He gives alms. For many things are beneficial to the unwilling. When they are useful to them, they find themselves as enemies. Among the kinds of alms, this one is the least. It is found for correcting the delinquent and for leading erring ones back to the way of truth. (e. dist. c. Tria) Augustine says two things. When we call a man a sinner, it is not in vain. A sinner is to be corrected, and a man cannot truly have mercy on another man except by pursuing him as a sinner. This office of mercy requires discipline. Just as one who rules over an estate and a household is not only the bishop ruling his own flock, but also the poor man ruling his own household, the rich man ruling his family, the husband ruling his wife, the father ruling his children, the judge ruling his province, the king ruling his people. We should not take on sinners for this reason that they are sinners, but rather because they are human beings. We should treat them with human consideration. We should pursue them in their own wickedness. We should have compassion for them in common human nature. (XXIII. q. iv. Duo ista) If anyone saw an enemy running dangerously with feverish frenzy down a precipice, would he not rather help him than let him go? And if he allowed him to go, he would correct and heal him, and not let him go. And to him. The most troublesome and adversarial one was seen. One who was most useful and merciful had existed. But with health restored: he was eager to express gratitude and heal him, whom he could not cure with frequent admonitions. From this, even gods seek correction with a rod, not for the sake of Jesus Christ, and it is easily avoided from this law. And while they please their subjects with more money than they should, honor inflates them to pride. And when something has been provided for concord, it tends towards harm. Therefore, mercy, which is necessary for rulers, should be justly dispensed and pieously administered. It must be done from both temperaments: so that the subjects are not excessively irritated nor overly indulged. The mildly chastised one shows reverence to the chastiser. But excessive harshness neither receives reproof nor reproof nor peace. (From the book of Disciplina. Distinctions, Disciplina. Facientur.) It is necessary to be chastened gently: so that the subjects are not excessively provoked, nor are they dissolved by excessive kindness. The chastised one reveres the chastiser. But excessive harshness neither receives reproof nor reproof nor peace. (From the book of Cum beatus.) Sequitur in regula: A man should not enter into a contentious lawsuit. Dei: it is not fitting for us, neither have we such a custom, that one should attract others to discord. Discordes: he could not draw them to concord, and he who offers oblations hinders us from receiving, lest we should be incited to discord. (XCIX. Dist. c. i.) When in the Carthaginian council, the discordant clerics were heard by the synod, and they were condemned by the synod through audientia. (Epistle Dist. c. ii.) This is what the bishops should study: that they should not doubt whether brothers, whether clerics or laics, should be drawn more to peace than to judgment. (Epistle Dist. Studendum.) And this is what the successors of the apostles are: whom Christ instructed to announce peace. In His passion, Christ said to them: \"I give you my peace; I leave you my peace. Therefore, Innocentius says: \"If each of us, before we speak of love or hate: turning to the earth and the people's welfare, offer peace and reconcile and help one another. If anyone is found lukewarm in this work of the gods: let him incur the penalty of dishonor. Clerics should not quarrel. Those who are not suited to teach in this way: if they understand correctly, they cannot minister correctly. (Unless it is Hieronymus.) Nothing shameless arrogance asserts itself in rural rumor: those who think they have authority and are ready to bring lawsuits against the subjects, inflated with arrogance. It is evident from arrogance itself. (XLVI, Dist. C. I.) Those who do not wish to govern but rather to command: the Lord speaks truly to them through his prophets. You, however, with austerity, do not spare them, and the stern and powerful rule: they do not wish to correct their subjects with reason but rather to harshly intimidate them.\" This text appears to be in Latin, and it seems to be a passage from a religious text, possibly from a Latin hymn or a Latin translation of a religious text. I will attempt to clean and translate it into modern English as faithfully as possible.\n\nThe text reads: \"This elation (joy) flees from recognition: more ardently do we grasp it with our own words. There are also other things forbidden to those who flatter princes, who slander infamy to them, who sow discord among brothers, or who cease to make divisions among clerics. A cleric who is ensnared by flattery and superstition is degraded. No one is called to office without satisfaction. But scandalous words and shameful deeds, jealousy among brothers, or being drawn away from duty, all these keep one from the peace of God. For one cannot have peace with a brother in discord, but rather with zealous strife. Therefore, he did not look to Cain nor to his gifts.\"\n\nCleaned text: This elation (joy) flees from recognition; we grasp it more ardently with our own words. Forbidden are other things to those who flatter princes, slander infamy to them, sow discord among brothers, or cease to make divisions among clerics. A cleric ensnared by flattery and superstition is degraded. No one is called to office without satisfaction. Scandalous words and shameful deeds, jealousy among brothers, or being drawn away from duty\u2014these keep one from the peace of God. For one cannot have peace with a brother in discord but rather with zealous strife. Therefore, he did not look to Cain nor to his gifts. Quas sibi pacem mitterunt inimici fratres. Que etiam sacrificia se celebrare credunt emuli sacerdotes. Secui xpm cu colleguntur extra ecclesiam christi. Talia etiam si occisi in confessione nois xpi fuerint maculas, ista non sanguine abluit. Inexpiabilis enim et gravis culpa discordiae neque passionis purgetur. (xc. dist. c. Neque.) Et si clericum unum adversus aliud causam civilem vel criminellem iudicialem sententiam tali terminarit habere coactum: nihil alium sciant iudicem quam ecclesiasticium approachere. Immo et si velint non possunt laicos suos iudicem constituere. Clericis pulsatis in episcopali iudicio forum principaliuaque sanctione designat auctoritas. (C. de iurisdictione omnium Iudic. Iuris ordine.) Quantum ad duodecimum capitulum scz Non cupidum. Id est nihil auarum prohibet inordinatus amor divitiarum. malorum radix est cupiditas. (Dist. xlvii. c. Bonorum. Et causa annectit Gregorius. Qui rerum cupiditate a se abscindunt. bonorum auctori inherere non valent. virorum catholicorum et precipue dominis sacerdotem, sicut errare implacare. Ita nulla oporet cupiditate violari. (Dicente sacra scriptura) Post cocupiscentias tuas non eas. Mens etiam potentiae avarae nec abstinere novit a vetitis nec gaudere concessis. Nec pietati adhibere consensu. (Hec leo. e. dist. c. Virorum) Clericus autem maxime deo inherere debet & a malo abstinere. Et ut dicit Ambrosius. Sicut hi qui per insaniam mentis translati sunt, non ia res ipsas, sed passionis sue fantasias videant. Ita etiam mens avari semel vinculis cupiditatis astricta semper auri videt. semper argenti. semper redditu coquit. gratius auri intuitus. quam soli. Ipsa eius oratio ad deum auri quaerit. Et post pauca interduceret ita usurpare arte nequissima ex ipso auro. Auri nascit, sed nec sacietas unquam. Nec finis aderit. Clericus should be free from worldly desires, according to Gregory. The lovers of this world are strong in terrestrial things, but weak in celestial ones. They do not desire transient worldly glory or cease to desire it for the sake of eternal hope. They do not endure any injuries for the sake of earthly gains, nor do they bear insults for the sake of a trivial word. In prayer, they are weary even after a short time, and they are often driven away by distractions, hunger, or the lack of rewards and honors. They toil laboriously to acquire them, yet they delay in returning them, and they endure great suffering for their acquisition. The more they are forced to labor, the more they hide their true selves. (Distichs of Cato, c. Des) For many clerics are ensnared by dishonest and shameful worldly pleasures and gains. inhare nobis fama nuancauit nullopudore censentes euangelica lectione. Quis ipse dominus negotiatores ex templo verberatos asserit expulsit. Nec apostolica verba recolentes quibus ait. Nemo militas deo implicat se negotius secularibus. Psalmista quoque David. Surda dissimilates aure cantante. Qmno nobis cognoui negotiores introibo in potestias domini. Provide iuxta decretu. (Gelasii papae lxxxviii. dist. c. Coesques.) Aut ab indignis post hec questus nouerint abstinendi & ab omni cuiuscumque abstinere. Qm domus dei domus orois et esse et dicet debet. Ne per officia negotiorum potius sit latronis spelunca. (Ite ex canone apostolorum) In sacris ordinibus constituuti si seculares curas assumat findeiiciant. (e. dist. c. Ephes.) Ite Hieronymus. Negotiatore clerico. Ex inopete divite. Ex ignobili gloriosu. Quasi quamda peste fuge. Negotiatore illu videlicet qui rem cooperat ut integra et immutata vendendo lucrum tur. Ille est mercator. Qui. The heat of God is drawn out from you. Among merchants, the usurer is cursed more than others. He himself gives back to God what he has received. A merchant does not ask for his own goods back after a flood. Taking what is not his, a merchant does not ask for back what he has sold. (This is said by Chrisostomus, super Matthaei et al. Dist. c. Eiiciens) Therefore, those merchants are considered wicked by the judges of God's justice. They corrupt their merchandise with excessive greed, burdening it more with dishonest practices than with prices. Therefore, the office of the priest is most worthy of praise. (The prophet says so.) Seven times in a day I have praised you. The number seven is completed by us in this way: at matins, prime, terce, sext, none, vespers, and compline. We fulfill our duties of service towards you with these. About these things, the prophet said, \"Seven times and more.\" (But in sacrifices, there is nothing more than body and blood of Christ): nor any offering is more pleasing to him. est: it is fitting that the pure offering be presented to the god: and the pure mete, sumen (an offering of grain and wine), should be given, and as it is more powerful than others, it should be cultivated and revered the more. And if there is no one present to cultivate it.\n\n1. In order to be worthy of cultivation. Oe\u0304, the mortal, is worthy of cultivation by the rite of expiation (vt. vi. q. i. Illi qui. & xi. q. iii. Nullus sacerdotu\u0304). No one should neglect the care of the body and blood of the god (de co\u0304. dist. ii. c. Si non sunt). For whenever the blood of Christ is shed, it is poured out for the remission of sins. Therefore, one who always sins should always receive the medicine of penance. (Hic Ambrosius de con. dis. ii. Si quotiensquque.) Moreover, the power of the sacrament is beneficial to the one who receives it: it is useful for him to daily receive it: so that he may daily partake of its fruit.\n\nJust as baptism is more beneficial to a man than a river baptism, so is spiritual instruction. This text appears to be written in Latin, and it seems to be a religious or theological passage. I will translate it into modern English while preserving the original content as much as possible.\n\nsacramentali: quam quid est sola. inest etiam vis ipsum sacramentali\nmaducatum: quod in bene disposita educationem efficit spiritualem. Et ideo si\nquis se paratus inveniat laudabile est ut quotidie sumat. (unum quod Augustinus\nlib. de verbis Domini: dixisset.) Iste panis quotidianus est: accipe\nquod tibi prodest quotidie. Subdit. Sic vivas ut merearis quotidie accipere. (de con. dist. iii. Non iste.) Unum tempus est ne quis longum tempus abstractus a corpore Christi frui statuetur a salute. Cum emens presbytero impositus sit sacrificandi officium: sinus evasum est ociosum. Nam quis habet temperitatem eo uti\ntenet: nec servo nequam daretur. Ergo sacrificare tenet: sicut fecit sanctus Andreas Christo apud. De quo legitur in ecclesia quod cum Egeas hortaretur\nut eundem vt diis sacrificaret, ita respondit: \"O potens et unicus et verus deus: ego oboediens tibi sacrifico. Non thuris fumum: nec taurorum mugitium\ncarnes: nec hyrcanorum sanguinem, sed immaculatum. Agnum quotidie in altari.\" I. The cross is my sacrifice. And what Augustine says, I neither praise nor blame daily receiving the Eucharist (De cons. dist. ii. Quotidie). Ignorant of whether minds are worthy who cannot see another's mind, Augustine spoke thus, Archdeaconically. I neither praise: for perhaps he is evil who receives. Nor blame: for perhaps he is good. Therefore, as Hortus says in Corinthians vi, do not receive empty graces of God. A presbyter, if he is worthy by grace or power, should dwell in place, time, and disposition, not willing to live otherwise, but notably neglects sin. Whoever has the ability to celebrate, and does not, there is a certain privation of the Trinity's glory in him. Angels in the celestial Jerusalem bear witness to our rejoicing and grace. May the saints in the earthly labors have our patronage and aid, and may the detained souls in purgatory have requiem and forgiveness. multu\\_tem time domine, non comme servus, quam qui dominus sui pecuniam abscondit et eam ociosam dimisit, should be judged by the dominus: unless he corrects it. Because of this (regarding the matter of the missi. you sorrow). There are some who celebrate the duties of the missi scarcely four times a year. Therefore, the divine office in the sequitur decimu\\_terciu\\_capitulu\\_ follows. It is necessary for a sacerdotem to be well-placed in his own household (xivii. dist. \u00a7. necessarius). Not to enrich himself with it, but to do other things as afterwards commanded. Every family should be corrected by its own dominus and encouraged to do good. Because Helias refused to do this and would not chastise his sons for their misdeeds with a cruel punishment, as is read in the book of kings. He himself, before the judge, struck them with a cruel condemnation. From this, David learned goodness towards his sons: not through discipline and serenity, but through the experiment of their youth. This harmful person. Why penitence was allowed to be vagabond and pleasurable for him. From Timothy writing, he who does not have the greatest care for his own and domestic slaves: denies faith and is becoming unfaithful. A priest should not have an undisciplined person in his household. (2.2.7. Peruenit.) Because a father of the family is punished for the negligence of his family, both temporally and eternally. As we have said about Heli. Therefore, he who does not know how to govern his own household should not be entrusted with the governance of others. For he who does not show care for small matters, which he should govern in his own household, is not faithful. How can one who is in charge of his own household show diligence towards the care of others in the church of God, where there are many strangers to attend to? (Distin. xlvii. In dict. \u00a7. necessary.) He is called a good steward of his own household, who has governed his family well, both in word and example. For he who governs his own diligently, is promoted against him, and does not have a face to reprove others, because he does not reprove his own. However, if through him the household does not stand. quin eius familia sit bona. Non culpatur paterfamilias faciens quod debet, where in familias anyone remains incorrigibilis. (Unhinged Ronan.) For the just man is not defiled by the vices of others, even in his own household: but let freedom from the apostle's church be reserved for such a one, so that he does not reprove strangers for their vices if then he will not be imputed with it. Since the steps of these [people] are directed by the Lord: neither can a man correct him, nor does he have the power to change his mind. He can strike, not open. He can compress his hand on [the heart]. (Augustine to Winceslaus the Donatist.) However, let discipline watch over my house diligently. I am a man and among those living, I dare not ask that my house be better than Achnaan. (Genesis xc.) Yet among the eight men, one wicked man was found. Or let it be better than Abraham's house, to whom it was said. Eject the maidservant and her daughter, or let it be better than Zachaeus' house (Malachi c.). i. Of the two twins, I Jacob loved, but Esau I hated. I believe this is referred to in the Apocalypse about the man who is still to be justified. And he who is in the dirt still scatters dirt. (It is said. c. Quodlibet.) Nor can it be omitted in any person: that it contains general institutions. He should be considered as one who was tried against the divine law's precepts by the blessed fathers, venerable sacrifices. When they spoke of the election of priests, they finally deemed them worthy of the sacred administrations. Whichever age, from the penitential beginnings to the more perfect years, the Church cared for each one through ecclesiastical stipends, so that one could give a prior testimony of life to each one, and there could be no doubt about his advancement, to one who had many labors for the sake of chaste morals and strenuous actions, a reward of a higher place was due. (lxi. d. Miramur.) Therefore, Apollo prohibits a neophyte from being ordained. Neophytes are called today. tur. Those recently receiving into the sacred religion do not know how to observe the military discipline of a priest. We have decreed that priests should abstain from violating apostolic and Catholic decrees at any of their higher ranks, and if it has not been sufficiently shown, they must do so. However, since they are intercessors for the people before God, it is necessary that they merit His grace through good living, as Gregory says in Pastoral Care. They are not like servants under the law, but like free men under grace. In order for you to examine this apostolic rule in this mirror as much as possible, we have decided to make it mandatory for you to read it in every synod. When you perform the rituals prescribed in the written texts, give thanks to the giver of all good things. Wherever anyone among you sees something lacking in himself, let him not forget the blessings of the most blessed Peter, the apostle of Christ, who after committing a sin thrice. negationis ad cantum galli expergefactus fleuit amare. Ita ad huius simplicis gallicantus intuitum:\n\nAmen.\n\nBecause you tell your savior's disciples (Luke. xi), He should not be made to light a lamp and put it under a bushel. But on a candlestick: so that those who come in may see the light. Moreover, these celestial lamps are forbidden to be avoided. Oes, behold, the saints and elect of God whom the holy grace once enlightened in this world with various doctrines, multiply illuminating the hearts of the infidels with errors, and wonderfully led them to the recognition of the true light by Xp. Mirror the Church, his spouse, in the sacred scriptures, enunciating her mysteries. They adorned her in various ways. And I sow the seeds of God's word copiously: because the crops and fruits in the Church increase daily, like the fruits of the vine of paradise, tasting them: and you will conserve them for the consumption of the world. But the bodies, buried in peace, are indeed in the bosom of God. And they pray assiduously for us. Therefore, these. celestes milites & agricultores, Christus caput ecclesiae prohibet latere sub modio. Iubet suingere lumen et videant. Fidelis populus, sapientia illorum sua gloriosa gesta contemplans, diligenter ad Dei laude illorum potest celebrare triumphum. Et quia inter hos celestis curia milites, quos subdaui inuenimus strenuos athletas, qui minus digna veneratione habent apud nos in hac nostra diocesi, sed quasi adhuc sub modio latere et abscondi. Duobus sanctis aliis nostris canonicis non computant officis. De quibus est ille gloriosus archiepiscopus Constantinopolitanus Ioannes Chrysostomus meritis suis scissimis sacrae scripturae expositoribus assiduis predicatoribus. Perfecte vitae tactis ecclesiae probatissimis illustrauit exemplis. Ut scis, patres digne vocaret Ioannes os aureum. Ite hic historiographus Beda. Que nos solvimus super superbus civibus. Sed et hos ac lapides insensati Beda venerabili presbyteri rite preconizant. Cui ut feret nobis. The nation was communal and under the nurturing care of the university of Cambridge, similar to the education. Those who gained such a salubrious reputation, as William said, were careless in distinguishing between the sublime Roman law and the heretics, both enemies and crucifiers. In the matter of sacred scripture and canons, no one dared to dispute with him. There was also another man, Miles, the spearman of Christ, a necessary witness to his suffering. He opened the side of that man with a spear. From which flowed the saving blood and the water of regeneration. We, who were saved, were richly given the form and example of our savior, and easily obtained forgiveness from him. Then Peter, the disciple of the prince, consumed his life in the martyrdom. Lastly, the virgin Urfula, with her sacred army of eleven thousand virgins, was like the queen of Austria. \"We have come to the end in Britannia. Before this number, a man gathered together the virtuous and the chaste. He strongly urged us to remain at the place where they had bathed in the blood of the lamb. In the heavens, tremble before the son of God. A new canticle is sung, and the lamb is followed wherever it is found.\n\nWe are reminded by the aforementioned reasons to honor them in this part. In memory of the aforementioned saints, we have been moved with devout feelings to exalt them. As in ecclesiastical offices, let their animating spirits be obeyed by their successors. Let them be revered and honored in the eyes of God's majesty in their sanctuaries where the glorious church exists, and in the memory of the aforementioned saints. By our authority and that of this synod, we decree and establish that the aforementioned saints, namely John Chrysostom, Bede the Confessor, Loginus the Martyr, and the eleven thousand virgins, be venerated.\" et martyru2 / per entire diocese of our aforementioned towns. I saw, indeed, the martyrdom of John Chrysostom. On the sixth of Kalends February, under the consulship of one confessor and bishop. With me, the learned confessor and doctor Juliani. But Bede, although he died on the seventh of Kalends June, cannot be appropriately obscured on that day. We wish to celebrate on the second Idus of March, in honor of the festival of Hieronymus presbyter. Also, Longinus on the ides of March, under the office of one martyr. The holy ones, twelve thousand virgins and martyrs, celebrate on the undecimas of new Kalends. They do so under the regulation of the choir and nine readers. Dantes and those following celebrate all the aforementioned feasts with devotion from their pious brethren and fellow sufferers for forty days of perpetual indulgence in future lasting times. Amen.\n\nFinit feliciter.\nRichard: Pynson.", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "In the sermon for the Bishop of Children, according to Innocence:\nPraise children, almighty God, as the philosopher says in various places. All things that have the capacity for self-awareness can move themselves and convey themselves to their end, as a beast with sensible knowledge, and man, more perfect, both sensible and intelligent, can move themselves and convey all their actions and deeds to their natural end. But (lacking self-awareness), those things that lack self-awareness have no power over themselves, nor are they directed to their end without the help of another. An arrow of itself cannot be moved nor directed to the target without the ready conveyance of him who shoots it; through whom it directly attains its end and is shot to the target. Therefore, since mankind is ordered to an end, far excepting the limits of nature, as it is written by the Holy Ghost in Psalm 44: \"The eye did not see you, O God, who prepared them that wait for you.\" The eye of a man has not seen, nor ear heard, nor can it be in a man's heart conceived what God has prepared for those who love him. With the use of reason and perfect knowledge, a man is directed by his free will as by a prince within himself to move him toward God. And also by faith as a principal thing above natural knowledge, without which it is impossible to please God and attain to the end of grace in this present life and glory in heaven; as it is written, \"Since faith is impossible without God.\" While a man, endowed with the use of reason, having natural knowledge and free will, cannot sufficiently direct himself to the end that God has ordained without the help of faith. As it is written in Jeremiah 24:7. It is not in a man's power to overcome vice of himself nor to walk perfectly and direct his going in the law of God, but by his grace assisting. Those who are children, for tenderness of age and lack of knowledge, cannot direct their deeds accordingly without special help of God. In token of this, children newly set to school, lacking the use of reason and the habit of cognition, have a recourse to God's direction. First learning this. Christ's cross be my speed. And so begins the (a.b.c). In witness of the defect of this perfection in knowledge, Pythagoras found this letter in the (a.b.c.Y.) which, as Isidore says, is formed and made according to the symbolism of the moon's life. For this letter Y is made of two lines. One is a right line, and the other is half right and half crooked. And so truly, the infant age of a child is neither disposed to virtue nor to vice, as the philosopher says (Tanqua tabula nuda in qua nichil depingitur). But the second age is called adolescence, and it has two lines, a right and a crooked, signifying the disposition that he has then to vice and then to virtue. In this age is the breaking of every child into goodness or lewdness. Therefore, that age is most uncertain in knowledge, as Solomon says (Proverbs 30.3-4: Three things are hard for me to understand, and the fourth I do not know. The flight of the eagle in the air, The way of the serpent on the earth. The sailing of a ship in the sea). Three things says Solomon are hard for me to know, and the fourth I utterly ignore. The flight of the eagle in the air, The way of the serpent on the earth, The sailing of a ship in the sea. But the fourth and most difficult is to understand the way of a man in his growing age. Though children then, who lack discretion, use of reason, and perfect cognition, yet strive to reach the end prepared for man's bliss. As these blessed Innocents, whose solemnity we honor this day (Qui non loquendo sed morienti confessi sunt),\nMost specifically, we praise that glorious Lord (Se\u00f1entes agnum quocumque ierit). To whom, by our holy church, in title of triumph, may the words of my time (Laudate pueri dominum) continually be applied. You chosen children of God, lacking the use of cognition, yet glorified by your passion in life everlasting, pray you God. In the beginning of this simple exhortation, a child desiring the habit of learning may be directed by him who gave to that child Daniel (Sermone rectum et spiritum deorum), something to say in his praise and prayer, and to all pure children present, we shall at this time devoutly make our prayers. In these prayers, I commend to your devotions the welfare of Christ's church. Our holy father the Pope, and all the clergy; my lord of Canterbury; and the right reverend father and worshipful lord, my brother bishop of London, your diocesan. Also for my worshipful brother Dean of this cathedral church, with all residents and prebendaries of the same. Most earnestly I pray you to have myself in your special devotion, so that I may continue in this degree that I now stand. And never more hereafter to be troubled by Jerome's vision, the which is written. (Jeremiah 1) When the Lord asked Jeremiah (What dost thou see, Jeremiah?) He answered and said (A shepherd's staff shaking in my hand) I see, said Jeremiah. Truly this shaking staff often troubled me in my childhood, for my bones were filled with visions and there was no health in my flesh. I was afflicted and humiliated by them. But though I am now in high dignity, yet when I see other masters who were then with me, it fills my face with confusion. My lips tremble at the memory of them, for their true diligence, who taught me anything in my youth, gave to me. I would that they were promised to be perpetual fellows and colleagues of that famous college of the king's foundation in the south, which men call the king's bench. Greater worship I cannot wish. In this matter, I would sit at the king's bench and pray that charity be perfected not only during life but also at its end. I would wish that they end their lives in this holy way, which I often read about when I was a Quereter in the Martyrology of Poules, where many holy bodies died and is called the \"Via tiburtina\" in English, or the \"high way to Tiburne.\" In this regard, you shall pray specifically for all prelates entering their dignity, as I did. I was set in this degree, thank God, without conspiracy, lordship, or simony. In fact, promotion in any realm has and will bring harm to Christ's church (in a damning way).\n\nIn the second party, you shall pray for the welfare and peace of all Christian realms, specifically for the realm of England. Our sovereign lord the king. Our sovereign lady the queen. My lord the prince. My lady the king's mother. My lord and his husband, with all the lords of the realm, for the welfare of this city. For my right reverend brother and lover, the Mayor, with all the Aldermen and Sheriffs. In the third party, all souls lying in the pains of purgatory. Specifically for the soul of the reverend father my lord Thomas Kempe, late bishop, and for the souls of all benefactors of this church of St. Paul's, with all Christian souls, for whom and for the intent premised. I pray you devoutly say a (Pater noster) and an (Ave).\n\nIn as much as Christ says in the Gospel, (Sinite peruolos venire ad me, quia talia est regnum caelorum. Matthaei. xix, 14.) Suffer little children to come to me. For of such is the kingdom of heaven filled. Not only those that are children in age, but those that are children pure in cleanness from sin and malice. As the holy apostle Saint Paul says (Noli effici pueri sensibus. Malicia autem parvulis esto), \"Let not children be scorned for their innocence. But rather let them be understood as having malice towards none.\" \"prima ad Corinthios xiiijo. Be not childish in your minds, but from all sin and malice, be childlike in purity. In this way, all manner of people and all manner of ages, in the cleanness of life, ought to be pure as children. To whom generally may I say, (Laude pueri dominum. Laude pueri dominum in infancia. Laude dominum in adolescentia. Laude dominum in persaeverante etate humana) Praise children your God in your infant age, praise Him in your growing age, and praise Him perseverantly. (Vosque in senectute et senecta) In your man's age, and in these three prayers of the three ages, shall stand the process of this simple collation.\n\nThese three ages, according to the concept of the apostle (to the Galatians) and (to the Romans), are likened to the three laws. That is to say, to the law of nature, the written law, and the law of grace. The first age is likened to the law of nature\" A child first, when he is in his infant age, is not constrained unto any laws; he is not corrected nor chastised, and no fault is laid unto him. But utterly he is left unto the law of nature. Do whatsoever he will, no man does blame him. Morally, the state of man immediately after sin was truly the state of childhood, and infants have no nourishment. When that man was utterly left without any expressed law, having no master to his own natural inclination, as to his law, there was no new law of God put to him. Many defects did he commit and to many inconveniences he ran. Correction was there none, but utter destruction, as Noah's flood destroying all infants of mankind save eight (Genesis 6:1-8). The destruction of Sodom and Gomorrah with other cities (Genesis 19:24-25). And likewise, as a child having no nourishment or guide deputed to him may as well run into the fire or water as go beside. So truly in the first age of man, in the law of nature. A man, lacking nursery or guide, misused himself so far that he ran to water, where he was utterly destroyed, as I mentioned before, save Noah's household, and also to the fire, where a great part was destroyed. And truly, masters, if we clearly consider our life and state that we stand in now in these days, I fear we shall find ourselves so guided by our sensual nature that we shall need to be strictly corrected with a strict attachment, as water or fire, and all for lack of our masters and nurses, wrapped in negligence, take no attendance upon us. Our spiritual rulers (Querent{ur} que sua sunt. Et non que Ihesu XP\u0304i. sunt canes muti non valentes latrare. Ysaye .lvio.) Our temporal rulers (Infideles socij furum diligunt, mulieres sequunt{ur} retribuco\u0304is pupillo, non iudicant causas vidue non ingreditur ad cos. Ysaye .io) This negligence in our spiritual and temporal causes, in the church, leads to insolent secular customs (In habitu interiori et exteriori, ut qualis populus talis sit et saecorum), In the temporal world it causes that manslaughter is not punished by law, lechery is pleasure, robbery & discord is called cheesy (Quomodo facta est meretrix civitas fidelis plena iustitia. Iusiticia habitabat in ea. Nunc autem homicidium. Argen tuum versum est in scorium. Vinum tuum mixtum est aqua. Ysaye .io.), A marvelous change, sometimes our realm was prosperous, now it is in misery, sometimes righteousness was the chief ruler, now falsehood is the quartermaster, sometimes dwelt peace, love and charity, now wrath and manslaughter, and false dissimulation. Some truth was master of our merchants (now verily certain and deceitful) And sometimes truth stood upright; now it has fallen. Good men have inserted the street where he fell. Some said he fell in Lombard Street; some said in Bakers' bury; and when it was utterly known, he was fallen in every street (Truth has fallen in the streets). The cause is none other but that we lack our masters and guides who should steadfastly attend in this infant age of condition that we are in.\n\nWhen that infant age is ended, the father provides for his child; for a master who gives instruction in small doctrines, as in his household. Parts of reason and such other, which master is commonly called a pedagogue in Latin. This master gives commands to the child in his growing age, and he breaks them, he is sharply corrected; there is no fault that he does but he is punished. Some time he wrestles him by the ears / sometimes he strikes him on the hand with the rod. And so with commands and sharp correction he gives him full instruction in the lower science. In like manner, according to nature. As mankind grew in age / almighty God provided to man an instructor who was called Moses / who should teach man his principles and small and rude doctrines. And so the old law taught man his Donates and Partes of reason. Also he taught him how he should give to God his parts / which were sacraments / obligations / and tithes / justly and truly to be given to God / as it is written (Ecclesiastics.xxxv. Second to the Most High) That what you should give to your neighbor and brother are his parts. That is to say, /\n\nAlmsdeeds freely without grudging. Lenying thy good without trust or hope of usury, and forgiving thy neighbor if he is in need without trouble, for God's sake. And likewise, these things were taught in the growing age, in virtue, that the good Lord (whose law is in the church) cannot be better praised than if we give unto Him justly and truly His donation, to His oblations, sacrifices, and tithes. To our neighbor mercifully give our alms. And pitifully forgive offenses and debts to them that are needy and cannot pay. These are the things that belong to God's praising in mankind's childhood, as it is written of Tobit (Tobit and his likes observed such things according to the second law). In Moses' time strict commandments were given to man, strict punishments, and sharp corrections. They were taken by the ear strictly when it commanded in the law (Moreover, the ear obeys the ear). Without mercy, he who gathered sticks on the Sabbath day was stoned to death. And for one who grumbled against their master Moses, that is, the pedagogue, the chosen woman most accept, Maria Aaron's sister, was struck with the infirmity of leprosy. How often we break our holy day, how often we grumble against our masters, not holding ourselves content with any king, prince, archbishop, or bishop. Being as varied as the moon, yet the good Lord spared us. The old law was harsh to observe, in which time God entered mankind after his wrath and punishment. Wherefore he was called (deus misercordiae), For whose deliverance mercy cried to almighty God to send mankind a new master who would entreat him and teach more courteously. It pleased him (Non ex operibus iustitiae quia fecimus nos, sed secundum sua misercordia). To Titus, chapter 3. To come down himself and take on us mortally, gave us a new law, would suffer none but himself to be our master. With all love and benignity without sharpness, he taught us. No longer rude or gross earthly doctrines, as they were taught in the old law. But he taught us subtle things, heavenly divinity, our glory and our bliss (Docebat eos de regno dei). And as long as we have been in the school of merciful benignity and gentleness, though we do faults, purposing to amend. So long he abides with us patiently, contenting himself. For because we are now in the state of man and fight against our own correction (Propterea expectat deus ut misereatur vestri. Ysaye .xxxo.), and if we differ and will not correct ourselves here in the school of mercy, most severely and sharply shall we endure the sword of correction of his righteousness, as we may daily feel.\n\nTherefore, in the three ages of our life, let us beseech ourselves to praise God with pure children. Amending our lives through acts of penance and virtuous deeds, I exhort you with the words of my time: \"Laude pueri dominum.\"\n\nThe form and manner of how we should worship and love almighty God in the three ages - childhood, youth, and manhood - is shown to us through a pretty concept in our common calendar, in every book of service. You should understand that every month noted in the calendar is divided into three parts. That is to say, Kalendas, Nonas, and Idus.\n\nThe first day of every month is called and named Kalendas. The second day is not named Kalendas but Quarto, Quinto, or Sexto, and so on until you come to Nonas. After Nonas, the days are named Idus until you come to the middle, and then all the months after are named Kalendas, after certain names. The middle of the month is named the 19th or 17th Kalendas, depending on which you come to before reaching the end.\n\nMorally, these three - Kalendas, Nonas, and Idus - are understood to represent the three ages of man. By the Kalends is understood childhood. Kalends is as much to say (Quasi colendo). For the custom of the Romans was the first day of the month, that is called Kalends, to fall to solemnity to their goddesses Hely Iuno and Iupiter.\nSo truly the childhood of man is dedicated to devotion; then the fathers set the children to school. And then they were taught to serve God and to say grace, to help the priest to sing, for to be meek, gentle and lowly. Then they say our lady matins and are right devout. Of this may be verified that which is written by David (Hec est generatio querencium dominorum): it is the generation that is sought by devotion.\nBy the second day that is called Nonas, I understand the second age that is called Iuventus (youthis), for in that day the Romans worshipped no goddesses, nor in that season were there any festive days, or else (None dicuntur quasi nudi), as much to say as a fair. For in that time they occupied themselves in fares and maraudises. And hence, youth, specifically from the age of fourteen to sixteen, can apply. In this period, he is full of unruly behavior and mostly forgets to worship his god or any saint. If he does it with his mouth, his heart is far from God, about worldly vanities, as it is written (Populus hic labijs me honorat, cor autem eorum longe a me. Ysay. XXIXO). Youth can also be named a fair or market. For in this age is the merchandise of the devil. The world has bought it habitually. Here the young man buys a strapping body for his body and soul. Here all vain merchandises of the world are bought, to which we in England are very prone and ready. Long haired and short collared Almain garments. Evil fashioned clothing & devilish shoes and slippers of Flemings. \"And now are found Spanish pouches and painted girdles of Romans. Thus is fulfilled the words of our Lord written in holy scripture (Jeremiah xli. Elongate from me, and I have been elongated beyond vanity, and they have become vain and uncertain). This youth says that our Lord has put himself far from me, and they have worked after their own vanities, and by their inventions they have all been in vain and undoubted. This ancient vanity in garments is a true argument and a faithful conclusion to all wise strangers That Englishmen are as changeable in their manners and wits as they are in outward garments. And if this vain marketplace were only in the youth of the realm, it would be more tolerable, but (inuteradum die malorum), boys of fifty years of age are as new-fangled as any young men are.\" But little is considered, you rather in your vanities, the third day is called Idus. This is as much to say as \"divisio,\" a departing. By whom I understand the latter age of man, in which man is divided from the world by death, to receive good or evil as he has deserved in this present life. Likewise, in the first part of the month, there is but one day that is called Kalends, the first day of all. But in the later end, there are many days that are named after the word Kalends. In comparison to the first day of your life, that is, your childhood, in which you were well disposed in devotion; multiply your good life and holy dispositions in your latter days, so that you may deserve our Lord's mercy. Saying with the prophet in the Psalter, \"(And my old age shall be filled with thy mercy, O God)\" (Ps. 70:13). And yet, you have often divided your life in your youth and middle age. Sometimes to virtue, sometimes to vice. Now, in your latter age, keep your life holy in virtue. Divide it no more until death divides it, according to the counsel of the Gospels (Jn. 19:24, 25). Let us not cut it; but let us draw lots who it shall be. However, this text, after the letter, is to be understood in the sense of Christ's words: \"Save me, O God, for the godly part of me\" (Ps. 41:9). And while it is so that man lives here in two lives, and living after the pleasure of the world, the other living here in virtue by grace to come to bliss, those who give one part of their life to vices and another to virtues, and especially in their age. Such men divided their coat, and all the tale-bearers in the world shall never make it whole again. For as Jerome says in a letter (Difficile est impossibile ut quis in praesenti et in futuro fruatur gaudis ut hic ventre et ibi mente. et de deliciis transiat), It is hard, it is impossible that a man may have all joy in this world and also in heaven, here to fill his body and there to fill his mind. For truly the delights of this world and the joys of heaven can never be together in one part of your soul. If your soul's coat be whole in virtue, without any semblance of vice, part it not, but let it return (in its right order), and continue your life in goodness without any interruption. And likewise, as in your childhood you began virtue only, where through that age you prayed almighty God, so in your middle age lay aside all wanton vanities, increase your virtue, as he did of whom it is written (But virtue in virtue itself saw God), and that the end may be consistent with his principle, follow the ways of Innocence with these holy Innocents. In whose commendations our holy church rejoices. (Not unknowingly does the way of innocence stand with the wise.) And if we be in sin, let us repair ourselves to the state of grace without willing to fall again. And in recognition of this gracious benefit of remission, we may lovingly praise God, as I exhorted you before, saying (Praise ye the Lord, O children, and bear a banner against the enemies) Hallelujah, I cry to Christ (the splendor of the Father, the crown of Innocence), Amen.\n\nExplicit sermon.\n\nFollowing are indulgences which Pope John XXII granted to all truly penitent and contrite persons, as it is written in a certain church of St. Mary, which is called Aracoeli.\n\nWhoever says in conclusion of salutations (Jesus), will have forty days of indulgence.\n\nLikewise, whoever genuflects or bows devoutly when he hears this name (Jesus), will have forty days.\n\nLikewise, whoever says three times to the sound of the bell (Hail Mary), will have forty days.\n\nLikewise, whoever profoundly and devoutly bows to (Glory be to the Father and to the Son and to the Holy Spirit), will have forty days.\n\nLikewise, whoever genuflects in the Mass at (Let us give thanks to the Lord our God), will have five days of indulgence.\n\nLikewise, whoever bows in (Te Deum laudamus) to Him with a pure heart (Te deum laudamus), will have twenty days of indulgence. Item si quis in symbolo Niceno (Credo in unum deum) ad illud verbum (Et homo factus est) genuflexit 20 dies habebit.\nItem si quis in accipiendis aqua benedicta hanc oro. Huius aquae asperitas sit mihi permissio. In novissimis et filiis et sanctis. Amen. habebit 10 dies indulgentiae.\nItem si quis evangelii Ioannis dotes devote dixit vel audivit, et in fine cum dicitur Verbum caro factum est et habitavit in nobis. Genuflexus est et terra vel pariete vel scabello osculatus fuisset. Unum annum et 20 dies indulgentiae habebit a Domino papa Clemente V concessa.\nVirtutes autem benedictae patent in his versibus. Sex operatur aqua per psbiterum benedictum. Cor mutat, fugat accidia, venialia collit. Auget opus. removet hostem fantasmatis repellit. Quot guttas sentis, tot tollis crimina mentis.\nSeptem sunt que venia collutae, que patent in his versibus. Missa. Patrem nostrum. Elimosinam. tunsionem limpida. Crux & I confess venial sins tollunt.\nHugo de sancto Victor Tria suum ducunt hominem ad regna celorum. sacred cogitation, good word, and perfect work.\nTria custodient hominem in bono. Amor dei, timor peccati, and desire for the kingdom of heaven.\nIn quatuor consistit perfectus amor. in odio peccati, in contemptu mundi, in contemptu sui, and in amore solius dei.\nQuatuor sunt que totum mundum confundunt. malum consilium, malum colloquium, malum consortium, and malum exemplum.\nPenitenciam agite, inquit Salvator. penitentia dicitur tenax poena.\nEt Iohannes baptista Facite, inquid. dignos penitentiam fructus. quod est transacta peccata deplorare et eadem iterum non committere, sicut scriptum est. Ne addicas peccatum super peccatum et dicas Magnam es miia dei.\nAugustinus. Nullus debet intrare ecclesiam quin accipiat aquam benedicta. Quia si non accipiat, diabolus sedens in angulo ipsum deridet vel habet in derisum.\nMerita visionis corporis XP. Missa cauit que delet. permits strength and increases.\n\u00b6(Missa cauit) sacrifices mortal (delet) venial sins (pbet robur) against enemies (viuit) for us to God (et auget) virtues.\n\u00b6Two other verses follow on the same topic. Strengthens and lightens, leads, increases and adorns. Delights and deletes, grows and terrifies.\n\u00b6(Predicted two verses) strengthens (Roborat) faith (et leuigat) pardon (conducit) to penitence (auget) virtues (et ornat) morals. (Delectat) spiritually (delet) venial sins (vegetat) senses (pascit) soul (quoque terret) demons.\nW\nprinter's or publisher's device\nwoodcut of Crucifixion", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The doctrine of death. Read this as it follows before the sick person, so that they may understand that none shall have the kingdom of heaven but those who fight for it, and specifically against their body during the time of temptation and sickness. The soul and the body are of contrary nature and condition, and between them is continual battle. If your soul takes patiently the bodily sicknesss, and heartily, as it can, thanks God for it, for you have escaped this pain and much more in punishment of sin, than your soul grudges against your flesh and obtains the victory, and in reward thereof, you shall have the crown of glory. Remember how often your flesh has drawn your soul after it to sin through delight, therefore now our Lord has sent you a time to repay for those many offenses. Therefore, now let the soul draw the flesh to it and offer it to God as a sacrifice, burning with painful sicknesses in satisfaction of that inordinate pleasure that it has had in the past. From the time that it was joined thereto, patiently and thankfully take the pain, and then the pain is profitable to you, and more sweet in the acceptance of God than any fleshly pleasure was acceptable to you from the time you were born. Then you shall have thereby the love of God, remission and forgiveness of sin, increase of grace, and great help from our Lord at the hour of death, and you shall have perpetual joy for having so patiently taken this temporal pain for His love. Now learn to have a patient heart, learn meekly to bear the yoke of God, do one principal act for His love that bore the cross of most bitter pain for your love. Remember He bore your burden, He felt it, He is ready to reward you for it, He has laid it on your back, then think that you will bear it, show yourself His obedient servant, and if you bear it out of love, you shall find it lighter, and you shall feel that His mercy shall lessen your burden. Inwardly refresh yourselves by his grace with the joyfulness of the Spirit, as he says himself. Come to me all you who have labored and carried a great burden for me, and I will refresh you. Show yourselves now as true children and disciples of our Lord, who says that whoever will be my disciple must forsake his fleshly desires and take up the cross of tribulation. Now the cross is on your backs; bear it meekly after your salvation, for your flesh desires health and rest. You must forsake this desire and confirm your will to the will of God, who knows what is best for you. By this short suffering, if you obey and submit to it, you shall be delivered from many sins which you have long continued in, and a little suffering in this life avoided great suffering after this life, and a short suffering here rewarded for a long suffering there, and by the suffering that you endure in this life, you shall not only have forgiveness of sin but great joy after. This life brings pain for sins, but not just pain, forgiveness is deserved. Understand that you must endure pain for sins, according to God's righteousness, be glad that you have less pain which is more profitable for you than great and long suffering should be. Though you think this is great pain, in regard to the pain that is alleviated by this graciously taken, it is in essence no pain. The dear beloved souls of our Lord suffered great pain before departing from this life and they desired it, for they knew the profit and fruit which they would have thereby, which they have now and are put in full security that they will never suffer pain after this. Remember this blessed fellowship which has gone before you / and be glad that you may be fellowship with them / trust it very truly, you shall have great comfort from them against your spiritual enemy, if you joyfully follow them. I well know your. \"flesh grieves with pain but that shall not lessen your merit / for it is natural to the flesh to do so / the merit is in your soul that you think you have deserved it and have a will to endure it as long as it pleases God you shall have it and say in your soul, \"Lord, I thank thee for this righteous pain which I suffer, blessed be thou that sendest me reason and teaching to take it patiently, thy name be blessed everlastingly and with all the force you can apply your body to endure pain like our savior applied his body to the cross for you. And when you feel that you draw near to weakness, have a will to say grace, my lord, as if you have received a precious gift from him / and if your pain is so great that you think not upon thanking at that time, soon after when you feel the pain assuaged, heartily thank him that he will make you a partner with him in passion. For as St. Paul says, 'like as we are partners with him in passion, so we shall be partners with him in joy and consolation.'\" Remember also the great reward that you shall have for patiently enduring this pain. For as St. Paul says, \"all pains we may suffer are unable to compare to the joy that we shall have for enduring pain, but only by the grace of God who has ordained that a little pain well taken here shall have immeasurable joy there. You shall have God himself for the reward of your suffering and the same glory that he has. That is to say, you shall clearly see the same godhead and blessed divinity that he sees, and have everlasting, glorious fruitfulness with most sweet and burning love of the same, and be in fellowship with his blessed mother and all the angels and saints of heaven in mirth and joy with endless bliss so great that never did eye see, never did heart think the least part of that joy. O what pain will the damned souls who are now in hell endure so that they might avoid the outrage and horrible pain that they have and will have everlastingly?\" \"Endure eternal pain by no temporal pain, so that they might endure all worldly pain as no pain to them. All pain they should have avoided if they had graciously endured pain in this life before they departed. Those in heaven have such great joy for the pain they suffered in this life that they bless it, if they were here again they would endure a hundred times more pain than they ever did. Therefore, apply yourself to endure this pain thankfully, so that you may have there the immense joy which grows from good endurance.\"\n\nGive God an example to those around you, so that they may see by your meek endurance of pain that you are the faithful child of God, and may learn from you in the same way. And your reward will be doubled, for you will not only be rewarded for yourself, but also for those whom you have helped.\" are bittered by you. Have also in the sight of your soul your savior Lord Jesus and see the great effusion and shedding of his blood and most painful death that he suffered for you, who never did sin but suffered for your sin, so that if you will ask mercy and be confessed of your sin, and he purchased grace by the sacrament of baptism, if you had died then when you were first baptized, you should never have had pain after this life, but for those sins that you have done from that time you must suffer pain in this life or in the other, but if your sin be done away by the sacrament of confession, therefore follow now the example of your savior inasmuch as he suffered for your sin you most grievous pain apply yourself to suffer that you may, for all that you may suffer is nothing compared to that he suffered for you, and then trust very truly you shall be heartily welcome to him for you have well followed him. These pains patiently taken shall deliver you from the most outrageous. You shall have no pain in purgatory if you take your sicknesses with thankfulness to the Lord for them. These pains, with the virtue of the Church's sacraments, will be your perfect purgation. Our Lord, in His infinite mercy, grants you the grace to bear your afflictions as most profitable to your salvation. Amen.\n\nAfter showing a sick person how they should patiently endure their sicknesses for the pleasure of God and their great merit, if it appears likely that it is a deadly sickness and they are about to depart from this world, first of all advise them to receive the Church's holy sacraments to which they are bound when they are about to die: the sacrament of confession, the sacrament of the body of our Lord, and then the sacrament of anointing. Say to them, \"You shall understand that all sicknesses and pains come from sin. If there had been no sin...\" Never be without pain, and the remedy against sin is grace which our Lord has ordered to be received through the sacraments of the church. Therefore, the sovereign medicine for soul and body are the sacraments of the church. If it pleases God that you shall have your health again, you shall have it sooner and better. For without the special help of God, there is no medicine that can help nature. And if it pleases His grace that you shall not die at this time, you shall have a more gracious continuance of life that you dispose yourself to die holy. And if it pleases God to take you out of this life, you shall go surely armed with His grace and have special help from our Lord and depart like a true Christian man. I also counsel you to neither desire to go out of this world nor abide in it, but to offer yourself obediently to the will of our Lord as the obedient child who was obedient to the will of his Father when he suffered death for you. Both rather choose to die than live, if you do, you shall not be disgraced, for it is the most certain way. Many a man is deceived by the time of his death, trusting that he has more time to live. As long as they truly believe they will live, they never fully dispose themselves to die, and death takes them unexpectedly, to the damage and hurt of their soul. Also, I counsel you as much as you can to force yourself to have sorrow and displeasure for the manifold offenses in diverse sins whereby you have displeased God, or have a will to be sorry for it with a true will to amend your life and serve God better as long as you shall live, if it pleases God that you shall return to health again. And you shall not have sorrow or a will to sorrow for fear of death or for fear of pain, but you shall have a will to be sorry for having been so wanton and having so grievously offended so gentle and loving a Lord who has made you and given you all that you ever had in goodness from Him. When you arrived in this life, and whoever would endure death for the great love they had for your salvation and have arranged eternal joy for you, be sorry that you have offended His grace, and because you would not be dissuaded from Him. If you see that someone is likely to continue living for a long time or approach death, it is expedient to read before them some holy matter of the love of our Lord, or of His great mercy, or the commandments of God, or some confessional, that is, some book which teaches a man how he should confess himself, for that will bring many matters to their mind which they had never confessed before, or some holy prayers to inspire them to greater devotion. Also, ensure that there is ample holy water and that it is frequently used around the sick person's house. Also, place a crucifix and, if possible, an image of our Lady in their sight, and often remind them to remember. Passion of our savior, through which they shall have remission of sin and special defense from their spiritual enemy, and I earnestly beseech you often to pray for them, and that the blessed Mother of Mercy will pray for them and be with them at the hour of death. And if he is allowed to say it with him, the seven psalms and the litany and the psalms of the passion, or holy hymns and responses and hymns of the Trinity or of our lady or of other feasts. Also, ensure that the holy candle is burning specifically when you see him drawing near to death, and bless him often with it, and if you have any holy relics, lay them upon him. And when you see that he gives up his spirit and bids those around him cry out, \"Father, Son, and Holy Spirit, help your servant.\" Jesus, by the power of your passion, help your servant. Blessed virgin Mary and Mother of Mercy, help your servant. Jesus, have mercy on your soul. All the court of heaven, we beseech you in the charity of our Lord, pray for his soul. If it is expedient for the sick person to know, the devil commonly tempts the soul at the hour of death, making it stronger to resist his malice at that time. If you think the faith you have believed in is false and you have been deceived by it all your life, know that the faith is the foundation of all virtue, and no one is saved without it. Therefore, tell them: Be steadfast in the faith of Christ, for your spiritual enemy will now do all he can to make you forsake your faith. He will say that you have been deceived all your days in the faith, and it may not be that three persons should be one God. He will also say that Christ was not truly God and man, that he was not born of a virgin, and that he is not truly present in the sacrament of the altar. I exhort you in good understanding to be steadfast in the faith. may not be saued without fayth that ye ke\u00a6pe faste the fayth that ye haue taken at the foute stone & defye the deuyll with al his falsehode and saye in your herte ye wyll dye in the fayth of Cry\u00a6ste whiche god hath declared with so many & grete myracles propre to hym self that he hath shewed it true lyke as hymselfe is true / therfore thynke that ye wolde suffre all ye martyrdomes & paynes that the body of man myght suffre rather than ye wol\u00a6de forsake the fayth whiche god hath ordeyned to your saluacyon / wherfore put your hole confidence in god whose power is able to defende you agayne all the malyce of the deuyll and wyll not fayle his faythfull chylde / and truste verely that your mygh\u00a6ty fayth shal affraye the fende / and with ye power of god and specyall assystence & helpe of that fayth full virgyn whiche by the meryte of her fayth dyde co\u0304ceyue the sone of god without knowlege of man And with the helpe of saynt mychell & your good angell with his felowes ye shall make the fende a ferde of you. \u00b6 It Passes the power of the devil to compel any soul wilfully to err in faith, and whatever temptation comes to you contrary to your faith, have a will to believe as the church of God believes and as our Savior Jesus Christ taught the church to believe, and all the false suggestions of the devil and thoughts contrary to the faith shall harm you not, for there is never sin in the mind damning except it comes from the will or in no other power of the soul. Believe faithfully such teaching and preaching as you have had from the church, and whatever comes contrary to that in your mind, think it is false and comes from the devil, father of all falsehood. Therefore I exhort you, just as you have begun your life in the perfect faith of the church, so end it in perfect faith and obedience, for all the well-being of your life now hangs on the end.\n\nIf they are learned, say the creed before them in Latin. If they understand no Latin, say it in English after this form. I believe in God the Father almighty, the maker of heaven and earth, and in Jesus Christ, the Son of Him, our only Lord, who by the work of the Holy Ghost was conceived and born of the virgin Mary, and suffered passion under Pilate, was crucified, died, and was buried. The third day He rose from death to life and ascended to heaven, and there He sits at the right hand of the Father Almighty, and from thence He shall descend to judge the quick and the dead. I believe also in the Holy Ghost and in the holy Church and in all the sacraments thereof, and in forgiveness of sins, and that every man shall rise from death to life, and that the good people shall have everlasting life and joy. Amen. Speak this with a loud voice that it may be well heard, and if you think the time will be sufficient before death, rehearse the creed divers times, that the sick may be strengthened in the faith and to confuse the devil who loved not to hear the creed and fled from the sound of the voice, especially when it is said to the intent that it may be understood. Should not confuse the devil. Also remember the great faith of the patriarchs Abraham, Isaac, and Jacob, in God our Savior, whom they prophesied about and for whose sake they were particularly blessed by our Lord and preserved from great peril. After the passion of our Savior, they were brought out of the prison called Limbo into the kingdom of heaven. Also remember the faith of the apostles Peter, Paul, James, John, and all their companions. Also remember the innumerable martyrs who suffered because they would not forsake their faith, and in their martyrdoms our Lord showed many great miracles, converting their enemies to the faith. Also remember the innumerable men and women who kept this faith truly in their lives and died in it, for whom God daily showed miracles. All these pleased God by faith, and without faith no soul can please Him. Remember the profit of faith, it obtains all things profitable to the soul, as He Himself says. All things are possible to a faithful soul. When the soul at the article of death is troubled sore with great sickness, the devil will put in their imagination all the great sins that it has done, and so in their great trouble, bodily and ghostly, he proposed that they shall not consider anything but pain and sin, whereby they should fall into despair, seeing the great abomination of their life. And specifically, he will labor to confuse them in such sins as they had never confessed, for which they did forget, due to negligence. Therefore, you shall say to the sick person, \"See that you put your full hope in the mercy of God. For of all sins, you should especially offend God if you had not a full living and hope of his mercy. And truly know that you have forgiveness not only of those sins of which you are confessing but also of all those of which you would have confessed if they had come to your mind. Know truly that the mercy of God is infinite, it passes your mind to think how great it is.\" I assure you I truly rely on God's full mercy. If you have never done a good deed in all your days but as many sins as there are drops of water in the sea or grains of sand in the world, and if two of them come to mind at the time of confession, you would be confessed of them all if you could have them all in mind and have the will to be sorry for them. And if your speech fails you yet, if you ask for mercy in your mind and have the will to be confessed, you shall never be damned for them. Therefore, ensure that you have regret in your heart for every time you broke God's commandments and sinned mortally. If you could live a thousand years, you would rather not break his commandment and suffer all the torments of the world than sin mortally and deserve to lose the glory of our Lord God and the kingdom of heaven. So make your heart meek and you shall have [reward/blessing]. Our lord says in the Gospel that he never despised a country or a meek heart. And the prophet Ezekiel says that in the hour a sinner takes sorrow for his sin, he shall be saved. And St. Bernard says that the mercy of God exceeds the wretchedness of man, for he is always ready to forgive sin if we have the will to be sorry and ask for mercy with confession. One of the greatest sins is to believe that God is not merciful, for in that a sinner does all in his power to rob God of one of his most greatest virtues, which is called mercy. As long as your soul is in your body, you shall have mercy if you ask for it. Therefore, see that you lift up your heart to God and ask for mercy. And when the person who is in the article of death may not speak, bid them hold up their finger or sign it as a token that they are asking mercy from the heart. And if they have sight to look upon the crucifix, say to them, \"Behold how your Lord God bowed his neck to kiss you.\" his arms are cast aside to halt you / his hands are open to reward you / his heart also is opened to love you / all his blessed body is offered to the Father in sacrifice for you, that you shall, by the virtue of this oblation, have remission of sin / and if you heartily ask mercy, you shall have forgiveness by the virtue and merits of his passion though you never have done good deeds whereby you deserve to have forgiveness / for this reason he suffers passion that all sinners should have help thereby, who will ask mercy. And every man, as long as the soul is in the body, is in the state where he may have grace.\n\nRemember how Saint Peter denied Christ and asked grace and had it.\n\nAlso, Saint Paul endured that Christians be killed for him / and afterward he asked mercy and was made the chosen vessel and the lover of God.\n\nAlso, Saint Matthew and Zacchaeus were sinfully occupied / and yet, after a repentance of heart, they came to great grace.\n\nAlso, Mary Magdalene, by asking mercy and repentance. Of the heart is now above many virgins in heaven / not withstanding, she was a common woman in this life. Also Mary Egypcyan, a common woman, and now, by mercy, is a holy saint. Also the thief who hung on the right side of our Lord asked mercy and received it and was that same day put in possession in the glory of God. Adam, David, Isaiah, and Manasseh, and many more / thus by contrition and asking of mercy had forgiveness of their sins. Wherefore, since you have thus many witnesses of the mercy of our Lord, I require you in God that you put full confidence in the mysteries of Christ's passion and ask mercy, and you shall have it.\n\nSay to the sick person thus: Your spiritual enemy, the devil, will tempt you to grumble with your sickness and to think that your pain is too great and to grumble against God because He suffers you to continue in such great and long pain / for the devil knows well that by grumbling against God, the soul loses the great virtue of patience which shall be most necessary. them when they shall be brought before you, the great judge, for to render an account, God is the principal worker of all the pain that you feel, as you have wrought sin, so He works now pain. Now remember how often you have been disobedient to God and done against His law and commandments, and with all your heart apologize for making amends by patient and joyful suffering of pain before you depart from this world, for a little pain thankfully accepted satisfies for great sin, and much more your great pain shall deliver you from many and great sins. Now show yourself a very obedient child of God, and thank Him heartily for His gracious visitation, and beseech Him that you may have grace to suffer patiently with an obedient heart a little while for His love which suffered the great pain and passed on with most bitter death on the cross. Our Lord says we shall keep our soul with patience, and there is understanding that we may lose it by impatience. The kingdom of heaven says that Saint Gregory is not open to those who grasp at God's works. A humble heart is ready to endure all pains and sicknesses joyfully, and if it offers itself to pain to atone for sin, then trust firmly that if you take this pain meekly, it will stand for a great part of your purgatory. It may be so joyfully taken with the intention to please God and atone for sin that this will be your entire purgatory, and you will never enter purgatory again, through the righteousness of God. Great sin deserves great pain, and long sin long pain, but the patient endurance of pain through God's mercy makes great pain seem less, and long pain short. Therefore, say to our Lord, a merciful Lord, I beseech Thee: spare me, Lord, and grant me mercy everlastingly, that I may never enter eternal pain but suffer it here, Lord, and take refuge under the wing of mercy.\n\nThe devil, when he cannot overcome the soul by any of these temptations, will tempt the soul to vain glory. O how strong thou art in thy faith / and how steady thou art in hope / and how perfect thou art in peace. Thou shalt find but few such as thou art. All those who are around may be glad to see the great virtue that is shown in thee. O how many good deeds thou hast done in thy days / thou shalt be remembered many a day / therefore, if any such thoughts come into thy mind, say again, \"All my joy is in God. For all virtue comes from him. And if ever I did good deeds in all my days, it came from him. Wherefore, only to him be loving and joy.\" He is blessed who has given me grace to do anything that is to his pleasure. If thou feelest thyself tempted by vain glory, call to mind how many evil deeds thou hast done since thou wast born and wasted much time in vain. Remember how the devil said to St. Anthony, \"Thou overcomest me,\" said he, \"for when I would exalt thee with pride, thou humbleth thyself by meekness; and when I would humble thee with despair, thou exaltest thyself.\" A man is most tempted by temporal things he has loved in this life when departing, such as riches, fleshly pleasure, honor, wife and children, and other beloved things. The devil will tempt him to be more preoccupied with these things inwardly in his mind than with the spiritual well-being of his soul. Therefore, it is expedient that every wise man make his will in good health, so as not to be hindered in ordering temporal changes from the most perfect arrangement of his soul, allowing for a more blessed ending. It is also expedient that a man provide specifically for a spiritual physician, that is, a learned man who can blessedly help order the soul against departing from the body for the welfare of life. If it has been as wretched a soul as ever, if the end is good, it shall be saved. For in their departing they should have no disturbance through making or executing of their will. Therefore, when the will is made and worldly things ordered, they should turn their mind to God as much as they can, by crying for help inwardly in their heart and also with their mouth, if they can or may, to God and to his blessed mother and other saints whom they have had devotion to, and also for mercy and grace. Specifically, they should beseech the mother of mercy and advocate for man's soul to pray for them and be with them and help them in the departing from the body. Also, if the sick person can speak competently, it is a special prayer at that time to say the seven psalms and litanies, or some other which they have. \"Deliver it to them, and if they cannot speak well, it is good to say it after the church's order for you. Specifically urge them to have special remembrance of Jesus and his passion for salvation and help, which is especially promised to us in that name. Also tell them how glad we may be that we shall now depart from all misery of pain and sin and come to the joyful felicity of God where there will be no more pain or sorrow. And remind them that they will go to their own most loving and pitiful Father, who made them and redeemed them, and has ordained the kingdom of heaven full of joy and bliss to receive them. Speak to them of the joys of heaven and the great mercy of God towards sinners. Also speak to them of the profit of patience in the pains of martyrdoms and great sufferings which the good souls endured in this world for the love of God and their great reward in heaven. Provide that there be no great stirring or noise about it to distract.\" the soul, from such meditation and desire as should be to the great defense of it against the foe, and procure special help of God. After that you have made the soul strong against the common temptations which come in the article of death, it is expedient to question it. For in answering to the questions, you shall feel where it has need of reformations, and there you may reform it. First ask, are you not glad that you shall die in true faith of Christ and with full faith in all the sacraments of the church? Are you not sorry that you have broken the commandments of God many times since you were born, do you not wish now that if you might live in this life many years, you would better keep the commandments of God than ever you did? Are you not sorry that you have not lived so well as you might have done? You believe that you shall be saved by the merits of Christ's passion and by the virtue of his sacrament, and that he suffered death for you in his body, which was very God and man. You thank. Your savior Jesus, who endured the most bitter pain of death to redeem and save you from damnation. You thank him heartily and as long as you live, you will put your full hope of salvation in the merits of his passion. Ensure that you ask for help from Jesus inwardly in your soul. Command the devil in the name of Jesus to leave you. Heaven and earth and hell obey his command. Do not believe in the law of God and in all the articles of the faith. Dispise all hereises and errors, witchcrafts, and vain beliefs contrary to the doctrine of the church. Are you not sorry that you have done many good deeds more for the glory of the world and out of fear of punishment than for the love of God? Do not ask God mercy for what you have offended him, but rather beg him fatherly to receive your soul and have pity on your wayward conversation in this life. Also, would you not rather suffer death than commit one more deadly sin if you were to live longer? You pray God. You shall continue this same will in you as long as you shall live. Forgive not every man and woman who have offended you, since, if you were born again in word or deed. Do not ask forgiveness from all people, and especially from your neighbors and those with whom you have lived in one house, to whom you have most offended. Do you not wish restoration to be made to every man from whom you have had any good wrongfully according to your power? Would you not rather spend all your goods in restoration than wrongfully keep another's good contrary to the pleasure of God and the loss of your salvation? Do you not rejoice that you shall depart from this wretched, sinful life full of misery and pain / and the misery of sin to your own father and Lord God, who loved you so particularly that he would make you like his own image, and suffer the most bitter death for you to bring you to his glory? Do you not rejoice to go to your own country, where you shall see God? his glory and blessed mother and all the angels in heaven, and all your friends who have departed from this life in the state of grace, where you shall never sin nor feel sorrow or pain but ever persevere in perfect joy and gladness and ever alike fresh. Ask not the blessed mother of God, St. Michael, and all the saints in heaven, and especially those whom you have served in this life by fasting their eyes or praying, that they be with you now at your departing. You cry for mercy of God and of all the world that you have offended; you ask help of God and of all the saints to defend you from the devil now at the hour of your departing. Whoever answers these questions faithfully is a token that they depart blessedly and are of the chosen children of God. After this, bid the sick person say three times: In your hands, Lord, I commend my spirit. You have redeemed me, Lord, God of truth. And if he cannot say it, bid him say it after. You and he, if he cannot speak, should say the same verse on his behalf. In this way, with God's mercy, he shall die blessedly and be delivered forever from eternal death. Amen. After this, if you wish, bid him to pray in his mind after you. Also, request that those present pray in my name or aloud after you, and that they ask our Lord to grant the petitions made in these prayers. Pray for one who can recite the psalms of the Passion, so that this soul may have a blessed passing.\n\nHere follow certain prayers.\n\nEarlier, and holy Ghost, glorious Trinity, one God almighty, have mercy on this sinner. By the power of your most holy divinity and the honor of your name, forgive him for offending you through ignorance, malice, or weakness of conversation in this sinful life. I commend his soul to you, O most merciful Father, who of nothing made it yours. O most pitiful Father of mercy, for the virtue of your Infinite. Goodness, show mercy and forgiveness to this poor soul, and in this great necessity help this feeble and helpless soul which now most needs thy help. O most pitiful father, suffer it not to be devoured by the fires of hell, but take it to thy possession, for thou made it therefore. Lord God, thy handiwork should never perish in want of thy help. We all beseech thee in the merits of our savior and his blessed mother and all the merits of thy church to be merciful father and lord to it and bring it to thy glory. Amen.\n\nO most sweet savior and merciful lord Jesus Christ, the son of the almighty father, for the merits of thy most blessed passion and honor of thy divinity, command this soul to be received among thy chosen children. O sweet savior and redeemer, we, thy servants, commend this soul to thy most blessed protection. Good lord, forsake it not but make it a sharer of thy glory and consolation, as thou wouldest will in this life for. Our salvation to be partaker with us in passion. All we good lords ask in thy name thy heavenly paradise for him, not in his merits nor in our own, which are but ashes and powder and wretched sinners, but in the virtue and goodness of thy passion we ask it, whereby thou didst redeem him and for the price of thy most precious blood whereby thou didst open paradise for sinners who put great hope in the help and salvation from everlasting damnation and enmity. And if the sick man may say this following verse late for him, let him say it. Disrupisti, Domine, vincula mea tibi; sacrificabo hostias laudis. Let him say it three times more for him; it is of great virtue. Then say, O Lord Jesus Christ, for the great bitterness of pain and passion thou sufferest on the cross, and most especially in that hour when thy holy soul departed from thy body, have mercy on this soul now when it shall depart from the body, that it may be graciously received into the amen. O most holy spirit of the Father and of the Son, who by. Heually Inspiration of thy grace makes, holy souls and purges them from sin, have mercy on this sinner and forgive him who has offended against thy grace. Keep in it, good Lord, perfect use of reason as long as the soul shall abide in the body, that it may meritoriously by thy grace perfectly resist the temptations of the devil and avoid all his malice. Make this soul, Lord, fast in faith, hope, and charity that it may love thee and bless thee eternally. Amen.\n\nO Queen of heaven and mother of mercy, under God, most special help to all sinners, why the faithfully called for help to thee, good lady, this soul to thy son, by the merits of thy great faith, charity, meekness, and chastity. And with thy most acceptable prayer, purchase, blessed lady, forgiveness and freedom from the doubt of sin for this soul. For thy love especially, most benign lady, it will forgive it the manifold offenses it has done against thee and make it possessor of thy glory. O glorious lady, who never failed thee. Lovers in their great need, now help the blessed virgin in this most necessary state, for hastily it shall receive sentence of damnation or salvation for the deeds done in its life. I beseech the most pitiful mother, the true advocate for man's soul, be merciful for this soul at this time-to the great Judge, our Lord God. We, your servants and lovers, commend it to your blessed keeping. Now, for your maternal pity and tender heart, keep and protect it, we beseech you, to the honor of God and you and to the salvation of it. Amen.\n\nO Blessed angels of heaven. We beseech you, in your great charity, and also for the great love that you owe to almighty God, Cryst Jesus your maker, and also for the great love that you have for the salvation of man's soul, that you now help this soul passing out of this wretched world, and mightily deliver it from all the great dangers and perils which are before it, and take it to your felicitous welcome. Saint Michael whose Office is for helping and leading souls in their departing. Help this soul we beseech thee, and all the holy angels who have been its keepers, we beseech thee now to help and show the office of your keeping. Gather angels of your holy fellowship to repress the wicked spirits of darkness and to all the nine orders we make supplication for this soul. Also, all patriarchs, prophets, martyrs, confessors, virgins, widows, matrons, we beseech you to help this soul now. In particular, those to whom it has been most devoted and had devotion in this life, the peace of our Lord Jesus Christ, the virtue of his passion, the song and token of his holy cross, the pure virginity of his blessed mother, the blessing of all saints, the protection and defense of all the holy angels, the prayers and suffrages of all the chosen people of God be between this soul and all its enemies in this hour of death. Amen.\n\nIt is profitable to say these prayers when the soul is departed, if there be none present. opportunity to say them beforehand with these hymns. Memento salutis auctor. and Rerum deus tenax vigor &c.\nHere ends the Doctrinal of death Printed at Westminster In Caston's house. By me Wynkyn de Worde.", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The description of England. Here follows a little treatise which deals with the description of this land, once named Albion and afterwards Britain, and now called England, and speaks of its nobleness and worthiness.\n\nOf the names of the land. Ca. j.\nOf its worthiness and privileges. Ca. iii.\nOf its marvels and wonders. Ca. iv.\nOf the chief parties of the same land. Ca. v.\nOf the adjacent lands. Ca. vi.\nOf the kings' highways and streets. Ca. vii.\nOf the famous rivers and streams. Ca. viii.\nOf ancient cities and towns. Ca. ix.\nOf provinces and shires. Ca. x.\nOf the laws and names of the laws. Ca. xi.\nOf kingdoms and bounds and marks between them. Ca. xii.\nOf bishops and their sees. Ca. xiii.\nOf how many manner of people have dwelt therein. Ca. xiv.\nOf the languages, manners, and usage of the people of that land. Ca. xv.\nOf the land of Wales. Ca. xvi. Of the name and reason for its name: Wales. ca. xvii.\nOf the commodities of the land of Wales. ca. xviii.\nOf the manners and rites of the Welsh. ca. xix.\nOf the marvels and wonders of Wales. ca. xx.\nOf the description of Scotland, once named Albania. ca. xxi.\nOf the description of Ireland. ca. xxii.\nOf the building of Ireland. ca. xxiii.\nOf the greatness and quality of that land. ca. xxiv.\nOf the defects of the land. ca. xxv.\nOf those who first inhabited Ireland. ca. xxvi.\nOf the conditions and manners of the Irish. ca. xxvii.\nOf the marvels and wonders of Ireland. ca. xxviii.\nOf the marvels of the saints of Ireland. ca. xxix.\nFirst, as Galfridus says, this land was named Albyon after the name of Albion, the oldest daughter of Dyoclesian, and had thirty-two sisters. And they were the first to inhabit this land. And because she was the oldest sister, she named this land Albyon after her own name, as the Chronicle relates. Others say that this land was named Albion. as it was the land of white rocks around the cliffs of the sea that were seen from far. Afterwards, Brute conquered this land and called it Britaine after his own name. And then, the Saxons or Englishmen conquered this land and called it Anglia, or it is called Anglia of a queen who is said to be Ethi's daughter. Anglia has that name as if it were an angle and a corner of the world. Or else, as Bede says, Li. j. Saint Gregory saw English children for sale at Rome and he agreed to the name of the land, and said they were truly angels, for her face shone as angels, for the nobility of the land shone in the children's faces.\n\nAlfred. The British Anglia is called the other world, & for great plenty of all good, the great Charles called it his own chamber.\n\nSolinus. The edge of the French cliffs should be the end of the world, if the Ilon of Britaine were not, which is worthy to have the name of another world.\n\nAlfred. This Ilonde is called This Britain is accounted a noble land, both in our stories and in the stories of the Greeks. It is for the time of the year that the sun does not go far under the earth by night, but passes by the northern side and comes soon in the east again. Therefore, in the summer there are days long of eighteen hours, and the nights of six hours. And after, in the winter, there are long nights of eighteen hours and short days of six hours. Also in Armenia, Macedonia, Italy, and in other lands of the same line, the longest day and longest night are of four hours, and the shortest day or night is of six hours. Plus, in many places. That land is chief of black men; there the longest day is twelve hours. In Alexandria, in Egypt, it is fourteen hours. In Italy, it is fifteen hours. In Britain, it is sixteen hours. In the island named Tyle, all the six summer months are day, and all the six winter months. Is it night. Geraldus of Wales. Britain is set within the Ocean, as if without the world, and is set against France and Spain. Britain is long and larger in the middle than in the ends. Orosius. Britain stretches in length from the south into the north, and in the south it has France, in the south Spain, in the north Norway, and in the west Hibernia, that is Ireland. When sailors pass the next cliff of that land, they see a city that is called Ripon by Englishmen, Repte or Ripon. Britain is two hundred miles long and is more than two hundred miles broad from Menai, the utmost place in Wales, to Yarmouth in Northfolk. Only take out the longest extent of diverse lands with which it is joined. Brytain is surrounded by. xlij. thousand passes. France passes Brytain, and Brytain passes Ireland, in fair weather and nobility, but not in health. Beda the Venerable writes that this land is best for bringing forth trees, fruit, Ruthern, and beasts. Wine grows there in some places. The land is plentiful and the sea also. The land is noble, copious, and rich in noble wells and rivers, with plenty of fish. There is great abundance of small fish, salmon and celes. William of Poitiers writes that in some places the people feed their swine with fish. Beda the Venerable states that there are better than four score years that are merry there. Solinus. In this land grows a stone called Gagates. If you want to know its parentage, it is black as coal. If you want to know its kind, it burns in water and quenches in oil, and as to its power, if the stone is rubbed and heated, it holds what is near it as Succus a stone that is. In this island, there are sheep with good wool. There are many hearts and wild beasts, but few wolves; therefore, sheep are safer without keeping them guarded. In this island, there are also many cities and towns, fair and noble, rich; many great rivers and streams, teeming with fish; many fair woods and great forests, with right many tame and wild beasts. The earth of that land is fruitful of metals, both of gold and silver; of quarries of marble, of diverse kinds of stones, of reed, of white, of soft and hard, of chalk and of white lime. There is also white clay and reed for making pots, crockery, stones, and other vessels, and burned tile to cover houses and churches, as in the other Samos, which is also named Samos. Flavius loves the wool of this land. Holland loves the skins and hides of all kinds of beasts. Guyon loves the iron and lead. Ireland loves the ore and the salt. All Europe loves and desires the white. England is a good land, fruitful of wool. Alfred of Britain has enough material that needs to be bought and sold, or is necessary for human use; therefore, a verse praises this land in this manner. England is a good land, full of play and free men, worthy of play, free men, free tongues, free hearts, and all their things. Their hands are freer and better than their tongues. Also, England is beautiful in land, the flower of lands all around, that land is fully paid with fruit and good in its own right, relieving strange men in need. And when hunger afflicts other lands, that land feeds them. That land bears fruit and produces enough. That land is well off, as long as men live in peace. East and west in every land, the havens of England are well known. Her ships' foundations and often help many lands. Their food and money, men have more of it coming their way. And to make men learn gladly, you give gifts. In land and sea, men of England speak. Land, honey-filled chest, this land shall bear the price. This land has no need of other lands; all lands must seek help from this alone. Of the land's liking, in Britain there are many wells well-dressed and prepared for human use. Marshy lands have been walked upon by many men, who have seen rivers and streams. But nowhere can they find an end. The fourth is that rain is seen rising on hills and immediately springs about in the fields. There is also a great pond that contains sixty yards, enough for men to dwell in. That pond is changed every month, as men of the country tell, and often leaves the channel. But whether the water draws more towards England or towards Wales, to which side that is, and why men of that side have the worst end and are overwhelmed, and men of the other side shall have a better end and be above, remains uncertain. When the water changes its course, it brings such happenings. This river, Dee, runs and emerges from the lake called Pymbelen. In this river, there is great abundance of salmon, yet none have ever found salmon in the lake. William de la Ree, li. ii. Take heed of how great the light and brightness of God's mercy has been shown upon the English since they first turned to true belief. So that in one province, no men are found with so many whole bodies of men after her death, in likeness of everlastingness, as it seems in these holy saints: Edeldred, Edmond, King Elphege, Edgar, Cuthred, and St. Edwarde, and many others. I believe that it is done by a special grace of Almighty God for the nation that is set aside as it were outside the world, to take heed in burying bodies without corruption and decay. And they are the more bold and steadfast to trust in the final rising of decayed bodies to last forever after the day of doom. After the first Brute's time, the island of Britain began to have the principal parties: that of Logria (Cambria, or Wales), and Albania (now Scotland. Logria is named after Locrinus, Brute's oldest son, and was once called Locrinus' land, but now Logria is called England. The boundaries and marks were thus, some time, visible to the French sea both by east and by south. The sea breaks into the land there in two places, far apart from each other. But they do not meet; the eastern arm of these two begins about two miles from the monastery of Eburying. In the west side of Penulton in that arm is a town called Guidy. The western arm of these two has, on the right side, a strong city that is called Aldcluth, which in its language is called Clint time, the kingdom of Scotland. The land was once divided between England and Wales. But now, in the north, the River Dee at Chester, and in the south, the River that is named Wye at the mouth. The castle of Sterling in Englonde and Wales departs. King Offa intended to establish a boundary between the kings of England. The castle is called Ditch, located between Colehill and the monastery of Basingwerk, leading into the sea. This ditch is still visible in many places. In St. Edward's time, Welshmen should not cross that ditch, which was defended with great pain. This was during Earl Harold's instigation, as will be mentioned later. However, on either side, both sides have been breached and specifically in the shires of Chester, Shrewsbury, and Hereford, Englishmen and Welshmen are intermingled.\n\nBritain has three islands: one near and long connected to Leogria, which is England; the island of Mon, called Anglesey, also long connected to Wales; and the island Eubonia, which has two other names and is called Meneuia and Man, also connected to Scotland. And all these three islands, Mon and Man are almost alike in nature, and of the same quality; all three now follow our speech. \u00b6Beda li. j. ca. iii. Claudius sent Vespasianus, and Vespasianus, man and man, stretched out from the east into the west thirty miles long, and from the south into the north twelve miles, and is six miles from the eastern coast of Britain. It would find enough corn for all the men of Wales. Therefore Virgil's verses may agree with this, as much as guides, beasts lead in the depths of daws. So much moreover brings cold dew in a night. In that arm of the sea which separates this land and North Wales, there is a swell that draws ships to it, which sails by and swallows them in, just as does Charybdis and Scylla, which are two dangerous places in the middle sea of the earth. Therefore men may not sail by this swell, but only at full sea. \u00b6R. Of the marvels and wonders of the island, Mon you shall find mentioned before in the chapter of Wales. The third island, called both Eubonia and Meneua, where Man stands, is situated in the mid-dell between the Irish waters and the Scottish gallows, as if in the naval of the sea. (Beda, Lib. ii. cap. ix.) This island Man contains within it two islands. The first is to the southward, more wooded and having better corn land, and contains about nine hundred and sixty households. The second contains the space of three hundred and more, as Englishmen estimate. (Gir. iii. top.) At one time there was dispute whether this island Man should belong to Britain or to Ireland. And for as much as worms were brought thither, it was believed that the island Man should belong to Britain. (R.) In this island is Iortylege and witchcraft used. For women there sell to sailors wind as it were enclosed under three knots of thread; so the more wind he will have, the more knots he must undo. There often by day men of that land see men who are dead for the land to see such sights as the men of that land. The Scots dwelled here first. Then, Thanatos, who is Tenet and is an island beside Moluncius, king of Britons, was the 24th of them and the first to give them law. He ordained that plowmen follow God's temples and high ways leading to cities and towns should have the freedom of asylum. So that every man who went to any of them for asylum or for a truce, it was decreed that he should be safe-for the pursuit of all his enemies. But afterwards, due to the ways being uncertain and strife arising, Belinus, the king who succeeded the aforementioned Moluncius, was soon to put an end to all doubt and strife. He made four high kings' ways privileged with all privilege and freedom. The ways stretch through the island. The first and greatest of the four ways is called Fosse, and it stretches from the south into the north, beginning from the corner of Cornwall and passing through Devonshire by Somerset and beyond Tetbury on Cotswold. The route to Leicester and beyond, towards Newark, ended at Lincoln. The second chief king's highway is named Watling Street and stretches across Fosse, from the south-east to the north-west. It begins at Douver and passes through the midst of Kent over the Thames beside London, by Westminster and so forth, by St. Albans in the west, by Doncaster, Stratford, Towetre, Wedon, south Lilleborn, Atherstone, to Gilbert's hill that now is called Wreken, and forth by Seavane. It passes beside Worcester and thence forth to Stratton and so forth by the midst of Wales to Cardigan and ends at the Irish sea. The third way is called Erynnugestrete and stretches out of the west north-west into the east south-east. It begins in St. David's land in west Wales and stretches forth to Southampton. The fourth is called Rykynyldestrete and stretches forth by Worcester, Wycombe, Birmingham, Lychefield, Derby, Chesterfield, and York and forth to Tynemouth. The famous Rivers, named Temse, Seuarne, and Humber, run through Britain. These three rivers bring merchants from beyond the sea into Britain. Well near all manner of nations and lands. These three rivers are the Tame, Yse, and Tame and Yse, as the river Tame runs beside Dorchester and falls into Yse. Therefore, all the river from its source to the eastern sea is named Tamise or Temse. Temse begins beside Tetbury, three miles north of Malmesbury. There the Temse springs from a well that runs eastward and passes the Fosse, and departs from Gloucester, which was Estryltes daughter. Guendolon the queen drenched this Habren in it. The Brytons named the River Severn after the woman who drowned there, but it is corruptly called Sabrina in English. Seuarne begins in the middle of Wales and passes first towards the east to Shrewsbury, then turns southward to Brigg North Wyre, Gloucester, and falls into the west sea beside Bristol. It departs in some place in England and Wales. Seuarne is swift of stream, rich in fish, and its waters are wooded and whirling. It casts up and gathers great heaps of gravel. Seuarne often rises and overflows the banks. The king of Britain was once made fair with 22 noble cities, few of which had many castles that were strongly built with towers, walls, and bars.\n\nAlfred. These were the names of the cities. Cathedral City of Chichester. The Saxons called it Cissington. City of Caerleon, that is, Caerleon-on-Usk. Caerguent, that is, Canterbury. Wynchester is Winchester. Caergrauete is Cambridge. Caerlell is Lugubalia and Karlyll. Caerperis is Porchester. Caerdrom is Dorchester. Caerludcoit is Lincoln and Lindescon. Caermarthyn is Marlborough. Caersigent is Sleaford and is upon Trent, not far from Reading. Caerthleon is Caerleon. Caerbathon is Bath and was once Athamantius city. Caerpaladour is Shaftesbury.\n\nOther cities are found in chronicles for understanding of stories concerning which it shall follow.\n\nWilde: London is a royal and rich city upon Thames, of burgesses, of tythesses, of merchants, of chaffare and of merchandise. Therefore, it is that sometimes when dearth of victuals is in all England, it is best cheap in London because of the buyers and sellers that are in London.\n\nGaufr\u00e9 Brute first built and founded this city of London, the first city of Britain, in remembrance of it. of the city of Troy that was destroyed\nand called it Troy-neweth and Trinovantum,\nthat is, new Troy. After the war,\nKing Lud called it Caerlud after his own name.\nTherefore, the Britons had great indignation,\nas Gyldas tells us. Afterward, Englishmen called the city London,\nand yet after the Normans, it was called Londres,\nand is named in Latin Londonia. Rudhudibras, king Leyles' son, was the 8th king of the Britons;\nhe built Canterbury, the chief city of Kent,\nand called it Caerkenet. Afterward, Englishmen called it Dover,\nlocated on the cliff of the French sea\nand is from this Dover 12 English miles. Afterward, this Doroberna was and is called Canterbury.\nThe same king Rudhudibras built Watling Street,\nnow called Shaftesbury. William de Poitiers in his history book says that here wells up and springs hot baths,\nand men believe that Julius Caesar made such baths here. R. But Gaufridus Monemutus in his British book says that Bladud made those baths,\nbecause William has not seen the British book, as he relates. of other men or by his own choosing, as he wrote other things not always accurately. Therefore, it seems more truthfully that Bladud did not make the hot baths, nor did Julius Caesar do such a deed. Though Bladud built and made the city, it accords better to kindly reason that the water runs in the earth by veins of brimstone and sulfur, and so it is kindly made hot in its course and springs up in various places of the city. And so there are hot baths that wash away tetters and scabs / Treuisa. Though men could by craft make hot baths to last long enough, this accords well to reason and to philosophy that treats of hot wells and baths in various lands, though the water of this bath is more troubled and sourer in taste and smell than other hot baths I have seen at Acon in Germany. And at eyes in Savoy, which are fair and clear as any cold well stream, I have been bathed therein and tested them. R. Claudius Caesar married his daughter to Ariovistus, king of the Suebi. Brytons. This Claudius bought Gloucester in the wedding of his daughter. Brytons named this city first after Claudius' name, but later it was called Gloucester after a certain Gloria who was duke of that country, and stands upon Severn in the march of England and Wales. Shrewsbury is a city upon Severn in the march of England and Wales, set upon the top of a hill, and it is called the hill. Brytons called it sometimes Pengwern, that is the head of a fair tree. Shrewsbury was sometimes the head of Powys, which stretches forth through the midst of Wales towards the Irish sea. Nottingham stands upon Trent and was sometimes called Snottingham, that is the winning of dens. For the Danes dwelt there sometimes and dug dens and caused dwellings under hard stones and rocks and dwelt there. \u00b6R. Lincoln is chief of the province of Lindsey and was sometimes called Caerludoc or later Lindescoln. It is uncertain who first built this city, but if it were King Lud, and so it seems to me. Caer is a city and coit is a wood, making Caerludcoit Lud's wood town. King Leyr, Bladudde's son, built Leicester in the middle of England on the River Soar and Fosse, the king's highway. York is a great city on either side of the Ouse River, which seemed as fair as Rome until King William defiled it with burning and fire. A pilgrim would weep if he saw it then. Gaufre, the fifth king of Britons, built York and named it after himself, Caerbranck. He also built two other noble cities: one in Scotland, called Edinburgh, and another towards Scotland in the ends of England, called Alcluid. Edinburgh is a city in the land of Picts between the River Tweed and the Scottish sea. It was once called the castle of Maidens and was named afterwards Edinburgh after Edan, king of Picts who reigned there. In the time of King Egfrid of Northumbria, there was a noble city named Alcliud. It is now hardly known to all Englishmen, as it was once under the rule of the Britons and Picts. The city was noble to the coming of the Danes. However, around the year 870 AD, it was destroyed when the Danes ravaged the lands of Northumbria. The exact location of Brytain where the city Alcliud was built is uncertain. Authors tell differently.\n\nBeda, in his Life of St. Cuthbert (Book I, chapter 7), says that it was built by the western arm of the sea that separated the Britons and the Picts at one time. It seems, according to him, that it is not far from Carlisle, as the city is situated at the end of that wall. Other writers of stories write that the city of Alcliud is the one now called Aldburgh. It is an old town and stands on the River Dus, not far from Burgbridge, which is 15 miles westward out of York. It seems that he [Gaufryde] proves this by... The book of deeds of Brytons writes that Elidurus, king of Brytons, was lodged at the city Alcliud due to solace and hunting. He found his brother Argalon disguised in a wood nearby, called Calatery, which is almost named Yorke in English and stretches towards the north by Aldburgh, a length of about 20 miles. The largest part of that wood is now destroyed, and the land is called Other men suppose that Alcliud was the city now called Burgham in the north country of Westmerland, fast by Comberland, and stands on the River Eden. The city is there wonderfully seen. Treasa. It is not hard to assure you that many towns bear one name, such as Carthage in Africa and Cartago in Spain. Newport in Wales and Newport in the parish of Barkeley. Wotton under Edge and Wotton passeth. Wykewar Wyke Pain and Wyke in the parish of Barkley. And two shire towns, either is called Hampton, such as Southampton. Northampton, according to the stories, had one Alcliud in Yorkshire, another in Westmerlonde, and one near the right side of the west arm of the sea that separates England and Scotland. But the city was a very strong one, as Bede says. And this city stands by a River called Cliud. And there is no such River in Yorkshire nor in Westmerlonde as the locals tell me. Some men say that the River Cliud is now named Sulwach. Sulwach is five miles from Carlisle and passes through Northumberland. In this city, there are yet three chambered houses made of vaunted stones that could never be destroyed by tempest or weather nor with burning fire. Also, in the country nearby in the front of a three chambered place in westmerlonde, is written in this manner: Marij victorie. What this writing means, I doubt somewhat, but if it were so, some of the Cumbrians may have been there at a time when you, Marius, had put them out of Italy. But it seems better. That it is written in mind of Marius, king of Britons, named Auriragus, son. This Marius was overcome in that place by Rodric, king of Pictes. So says Gaufrid in his British book. William of Malmesbury never saw that book. At Hagelesthales church is a place, 80 miles northwestward from York. The place is, as it were, destroyed, according to William ii. iii. de Ponte. That place once belonged to the bishopric of York; there were once houses with vices arches & vaults in the Roman manner. Now it is called Hestodesham and Heglesham. \u00b6Beda li. iii. cap. j. says that that place is near the long wall of the work of Rome in the northern half. \u00b6R. There is a difference between the province of Lindisfarne and the church Lindisfarne. For the province of Lindisfarne and Lindsey is all one, lying to the east of Lincoln, and Lincoln is the head of it; of which Beda li. iiij. cap. xj. says that Sexwulf was the first bishop there. But Beda li. iiij. cap. xxiv. says that Lindisfarne The church is an island called holy, in the River Tweed next to Berwick. It is recorded in Bede's writings that the Tweed runs into the famous arm of the sea, which now departs, Englishmen and Scots comprise the eastern half. One is Mayros, now called Menros. Above that, to the west, is Lindisfarne church, called holy island. Then, above that, is the island Farne, also called Farny island. Above those two miles is a royal city on the Tweed's bank, once called Bamburgh and now has a very strong castle. Gerald of Wales mentions two cities, one is Caerleon or Caerlegion in South Wales, where the River Wye falls into Severn near Glamorgan. Bellinus, king of Britons, once built it and was sometimes the chief city of Demetia in South Wales. Later, during Claudius Caesar's time, it was called the city of Legions. When at the prayer of Genius the queen,\nVespasianus and Aruiragus were accorded,\nLegions of Rome were sent to Britain,\nthough Caerleon was a noble city & of great authority,\nand by the Romans really built & walled about with walls of burnt tile. Great nobility it was there in old time\nis there yet in many places seen, as\nthe great palaces, towers, noble baths,\nrelief of the temples places,\ntheatres, that were places high &\nreal to stand & sit in, and to behold\nabout. The places were really closed\nwith real walls that yet somewhat\nstill stand right nearby. And within the walls & without is great buying,\nunderground water conduits & ways, and stews,\nalso thou shalt see wonderfully made with narrow side ways of bringing up heat. In this city were sometime three noble churches,\none was of St. Julius the martyr and\ntherein a great company of virgins,\nThat other was of St. Aaron that\nwas of the order of black Canons, The church was richly adorned. The third church was the chief mother church of all Wales and the chief see. But afterwards, the chief see was transferred to Meneuia, that is, St. David's land in west Wales. In this Caerleon, Amphibalus was born, who taught St. Albone. There, the messengers of Rome came to the great Arthur's court. If it is worthy to believe, Geraldus was in doubt whether it was worthy or not. It was a wonder, as men would seem to want, to have evermore in mind and ever be in doubt if all his books were such learning, and especially since he makes no evidence for it on either side. He tells what pleases him. \u00b6R. There is another city of Legions there; his Chronicles were translated there as clearly known by the first chapter of this book. \u00b6Trevisa. That is to understand, in Latin writing. For he who translated it into Latin did not translate it into English, nor was it translated. Brother Ranulph, a monk of Chester, compiled and made this chronicle in English, in the same place where it was originally in Latin. The understanding of the author of this Circle is written in Latin at the beginning of this book.\n\nPresently, a chronicle was compiled by Brother Ranulph of Chester. In English, this translates to: Brother Ranulph monk of Chester compiled and made this present chronicle.\n\nThe city of Legions, which is Chester, stands in England on the march towards Wales, between two arms of the sea named Dee and Mersey. In the time of the Britons, this city was the head and chief city of all Venedocia, that is North Wales. The founder of this city is unknown. For those who see the foundations of the great stones would rather believe it was Roman work or the work of Giants, than it was made by the settling of Britons. This city was once called Caerleon Legionaria in Latin and Chester in English, and the city of Legions also. For there lay a winter in which Julius Caesar sent knights to win Ireland. after Claudius Caesar sent legions out of this city to win the Illynes, called Orcades. This city has abundance of livestock, corn, flesh, fish, and particularly prized samon. This city engages in great maritime trade and sends out merchants. Near this city are salt wells, metal, and ore. Northumbria destroyed this city sometime. But afterward, Lady Elfleda of Mercia rebuilt it and made it much more. In this same city, there were ways under the earth with vows and stone work destroyed. Here, near two thousand monks of Bangor's monastery were slain. This is the city that King Edgar came to with seven subjugated kings. A metre in this manner praises this city. Chester castle town as it were, named after a castle. It is unknown who built this city now. Tho Legesetria, now called the town of legions. Now Welsh and English held\nthis town of great price. Stones on the wall seem work of Hercules all. There long with might, to endure that heape is its height. Saxon small stones set upon great benches. There under, a sunken double vault is found. That helps with sounds, many men of western lands. Fish flesh and corn low, this city town has. Ships and merchants, see water brings enough there. A godhouse is there, it was an Emperor's before. And afterwards, Henry king, the earth is there dwelling. Of King Harold, powder is yet held there. Bacchus and Mercury. Mars and Venus also Laverna. Proserpine. God knows what this means - but poets in their manner of speech feign as though every kind craft and living had a diverse god, each from other. And so they feigned a god of battle and of fighting, and called him Mars; and a god of covetousness of riches and merchandise, and called him Mercury. And so Bacchus is called the god of wine. Venus is the goddess of love and beauty. [R. There is more to Babylonian lore.] Take heed that England contains 32 shires and provinces, now called earldoms. Reserved for Cornwall and the Isles, Alfre.\n\nThese are the names of the earldoms and shires: Kent, Southsex, Sussex, Wiltshire, Hampshire, Berkshire, Dorset, Devonshire, Somerset, Essex, Middlesex, Southfolk, Northfolk, Hertfordshire, Huntingdonshire, Northamptonshire, Cambridgeshire, Bedfordshire, Buckinghamshire, Leicestershire, Derbyshire, Nottinghamshire.\n\nThe eight southern shires, the Trent departed from the other side of England, which were once governed and ruled by the West Saxon law. East Anglia, Myddlesex, Southfolk, Northfolk, Hertfordshire, Huntingdonshire, Northamptonshire, Cambridgeshire. Lincolnshire, Yorkshire, Durham, Northumberland, Cumberland, Appelbyshire, Westmoreland. Lancastershire, which borders five little shires. North and East shires were once governed and ruled by the law called Danelaw. But Oxfordshire, Warwickshire, Gloucestershire, Worcestershire, Herefordshire, Shropshire, Staffordshire, Cheshire. These eight middle and western shires were once governed and ruled by the law called Mercia, in Latin and Mercian law in English.\n\nIt is to note that Yorkshire stretches from the River Humber to the River Tees. And yet in Yorkshire there are 220 hundred hundreds, all one. Candred is one word made of Welsh and Irish and means a hundred that contains a hundred towns, and is also in English called wapentake, for sometimes in the coming of a new lord tenants were wont to yield up their weapons in place of homage. Durhamshire stretches from the River Tees. The River Tyne extends to Northumberland, which reaches from the River Tyne to the River Tweed, the beginning of Scotland. If Northumberland, once a county from Humberside to Tweed, is now considered as one share and one earldom as it once was, there are but 32 shires in England. However, if Northumberland is divided into 6 shires - Everwickshire, Durhamshire, Northumberlandshire, Carlisleshire, Applebyshire, and Lancashire - there are 36 shires in England, excluding Cornwall and the Isles. King William the Conqueror had all these provinces and shires described and measured. Thirty-six and a half shires were found, with two towns and fifty-four thousand four hundred. There were forty-five thousand parish churches, seventy-five thousand knight's fees, of which men of religion have twenty-nine thousand and fifteen knight's fees. However, woods have been felled, and the land newly tiled, making much more than was before. At that time and many towns and villages were built, and so there are many more villages and towns now than there were in that time. And as before is written, Cornwall is not among the shires of England, yet it can stand among them well enough, for it is neither in Wales nor in Scotland but in England and is joined to Durham. Therefore, there may be accounted in England thirty-nine and a half shires and the others. Dunwallo, who was called Moliuncius, also made the first laws in Britain. These laws were called Moliuncius laws and were so gently observed until William the Conqueror's time. Moliuncius ordained among his laws that cities' temples and ways leading to them should have privilege and freedom for plowmen's slaves to save all men who would flee there for succor and refuge. Then, afterwards, Queen Marcia of Britain, who was Guinevere, the wife of her province, had the name of Mercia, as some suppose. She made a law full of right. of wytte and reason, called merchene law. Gyldas, who wrote the Chronicles and history of the Brytons, translated these two laws from Bryton speech into Latin. King Alfred then translated all from Latin into Saxon speech, and it was called merchene law. Alfred also wrote in English and added another law called West Saxon law. Afterwards, the Danes ruled this land, and the third law, Danelaw, emerged. Saint Edward the Third combined these three laws into one common law, which is still called Saint Edward's law. I hold it well to write here and explain many terms of these laws. Mindebruche hurtyng of honor and worship. In French, bleschur dhonour. Burbruck in French, bleschur de court ou de cloys. Grithbruch, breaking of peace. Mysykning, changing of speech in court. Showynge setting forth of marches, in French, disploier de marchandyse. Hamsokne or Hamfare, a rese made in house. Forstallyng wroge.\n\nCleaned Text: Of Wytte and reason, called Merchene law, were translated from Bryton speech into Latin by Gyldas, who wrote the Chronicles and history of the Brytons. King Alfred then translated all from Latin into Saxon speech, resulting in Merchene law. Alfred also wrote in English and added another law called West Saxon law. After the Danes ruled this land, the third law, Danelaw, emerged. Saint Edward the Third combined these three laws into one common law, which is still called Saint Edward's law. I hold it well to write here and explain many terms of these laws. Mindebruche: hurtyng of honor and worship. In French, bleschur dhonour. Burbruck: bleschur de court ou de cloys in French. Grithbruch: breaking of peace. Mysykning: changing of speech in court. Showynge: setting forth of marches, disploier de marchandyse in French. Hamsokne or Hamfare: a rese made in house. Forstallyng: wroge. The kingdom of Britain stood un departing whole, and one kingdom to the Britons, from the first Brute unto Julius Caesar's time, and from Julius Caesar's time unto Severus' time, this land was under tribute to the Romans. Nevertheless, kings they had of the same land from Severus unto the last prince Gracyan successors of Britons failed, and Romans ruled in Britain. Afterward, the Romans left of her ruling in Britain by cause it was far from Rome, and for great busyness that they had on the other side. Then Scottes and Picts, by misleading of Maximus the tyrant, pursued Britain and waged war therein with great strength of men of arms for long time until the time that The Saxons came against the Brytons at the prayer of King Pyttes, and put out Gurmund, the Irish king, with Pyttes and the Brytons, whose king was named Caraticus. They drove them out of England into Wales. Afterwards, these seven kingdoms, each one after the other, came together under the rule of Prince Aethelstan. However, the Danes pursued this land from the time of Athelwulf, father of Alfred the Great, to the third Saint Edward's time, about 120 years, who ruled there continuously. After the Danes ruled for 30 years, the third Saint Edward ruled for 24 years and a little more. After him, Harald held the kingdom for 9 months. And after him, the Normans have ruled until this time. But how long they will rule, he knew not to whom nothing is unknown.\n\nOf the aforementioned seven kingdoms and their marks, meres (seas) and bounds. The first kingdom was that of Kent, stretching from the eastern Ocean to the River Tamise. Here, Hengist ruled first, beginning to reign around the year 455 AD. This kingdom lasted for three hundred and forty-seven years under fifteen kings, until Baldred was deposed and Egbert, king of Wessex, joined it to his own. The second kingdom was that of South Saxons, which included Kent in the east, the sea and the Isle of Wight in the south, and Hampshire in the west, as well as Northumbria in the north. Ella was the first ruler, beginning to reign after the arrival of the Angles around the year 30 AD. However, this kingdom soon came under the control of the other kingdoms. The third kingdom was that of East Saxons, with the North Sea to the east, London's countryside to the west, Tamise to the south, and Northumbria to the north. The kings of this country of Wessex, from the time of King Sebertes onwards, up to the time of the Danes, numbered ten. They were subject to some extent to other kings. Nevertheless, they were most frequently and longest under the kings of Mercia. And up to the time that Egbert, king of Wessex, joined that kingdom to his own, the fourth kingdom was that of the East Angles and contained Norfolk and Suffolk. It bordered the North Sea on the east and the north, Cambridgeshire on the northwest, St. Edmund's ditch and Hertfordshire on the west, and Essex in the south. This kingdom lasted under twelve kings up to the time that King Edmond was slain. Then, the Danes took both the kingdoms of East Angles and of the East Saxons unjustly. Afterwards, the Danes were driven out or made subject, and then King Edward the Elder joined both kingdoms to his own. The fifth kingdom was that of Wessex and lasted the longest of all. In this kingdom were located South Saxons in the east, Tamworth in the north, and the sea Ocean in the south and west. In this kingdom, Serdric and his son Kenric began to reign in the year of our Lord 519. After the coming of the Angels, there were 61 more kings in the other kingdoms, according to Denys. The sixth kingdom was of Mercia and was the greatest of all. The borders and seas were in the west by the River Dee, near Chester, and the Severn near Shrewsbury, to Bristol in the east, the eastern sea in the south to Tamworth, and the River Humber in the north. To the west and southwest was the River Mersey, and the Humber fell into the western sea at the corner of Wyre. Penda's son first ruled in this kingdom in the year of our Lord Jesus Christ 626, according to Denys. From the coming of the Angles, this kingdom lasted for approximately 18 kings, around 200 years. The kingdom was given to the last Colwulf, to which Colwulf the Danes pledged to keep when Burdred the king was put out. But Elder Edward the king put out the Danes and joined the kingdom of Mercia to his own. However, at the beginning, this kingdom of Mercia was divided into three: in west Mercia, in the middle of Mercia, and in east Mercia. The seventh kingdom was Northumbria, which is the kingdom of Northumberland. Its lands were bordered by the sea to the west and east, the sea of Ocean to the north, and the River Humber to the south. It extended downward towards the west, the borders of the shires of Nottingham and Derby to the River Mersey, and by the north, the Scottish sea, which was called the River Tweed in Scotland. The kingdom of Bernicia was from the River Tyne to the Scottish sea. And when Pectes dwelt there, as Beda says in Book III, Chapter II, that Ninian, the holy man, converted the people of the southern side. Ida was the first king to reign there and began to reign in the year of our Lord five hundred. \".xlvij. According to Dionysus, in Deira ruled King Elle in the year of our Lord five hundred. xlix. These two kingdoms, as it is said, were once separated by two kings and at times were united under one king, and endured for about twenty English kings for three hundred and twenty-one years. At last, Osbert and Elle were slain in the ninth year of her kingdom by the Danes, and Northumbria was void of a king for eight years. Then afterwards, the Danes ruled in Northumbria for sixty-six years until the uniting of the kingdoms of Aethelstone. He made subject the Danish, Scottish, and Welsh kings and ruled alone in England, holding the kingdom of England as a whole and as one kingdom. It was the year of our Lord eight hundred and twenty-seven. That River Mersey was once the boundary and sea between the kingdom of Mercia and the kingdom of Northumbria, which can be shown in two ways: first, by the property of this Mersey, that is, a sea that is also a boundary.\" from an other. Also it is wryten\nin Cronycles of Henry and of Alfre\u2223de\nthat kyng Edwarde the elder fast\u2223ned\na castell at Mamcestre in North\u2223humberlond / but\nthat cyte Mamcestre\nis fro the Ryuer of Mersee scarsely\nthre myle.\nLVcius was the fyrst kyng cry\u2223stened\nof the Brytons / in his\ntyme were thre Archebysshops sees in\nBrytayne / one was at London / an o\u2223ther\nat Yorke / & the thyrde at Caerusk\nthe cyte of Legyons in Glamorgan / that\ncyte is now called Caerleon. To\nthese Archebysshops sees were subget\n.xxviij. bysshops & were called Flam\u2223mes.\nTo the Archebysshops see of Lon\u00a6don\nwas subget Cornewayle and all\nmyddel Englonde vnto Humbre. To\nYorke all Northumberlonde from the\nhowe of Humbre with all Scotlonde.\nTo Caerleon all Wales / ther were in\nWales. vij. bysshops / & now ben but\nfoure. Tho Seuarne departed En\u2223glonde\n& Wales. \u00b6Wilhel. de pon. li. j.\nBut in y\u2022 Saxons tyme though saynt\nGregory had grau\u0304ted London the pre\u00a6uylege\nof tharchebysshops see. Nethe\u2223les\nsaynt Austen that was sente in to England, according to Saint Gregory, turned archbishops out of London and went to Canterbury. After Saint Gregory's days, at the prayer of King Athelbright and the citizens and burgesses of Canterbury, the archbishops had remained there, with the exception that during this time, Offa, king of Mercia, was angry with the men of Canterbury and seized those who worshiped and served Adulph, bishop of Lichfield, with the archbishop's pall, by the pope's command. However, the bishop of Meneuia of Saint David's, and the bishop of Meneuia, was sacred to the bishops of Wales as their suffragans and made no profession of subjection to any other church. Other bishops who came afterward were consecrated at Canterbury by compulsion and the king's command. Boniface, archbishop of Canterbury, who was the first archbishop of Canterbury to do so, was also the Legate of the Cross and sang in every cathedral church in Wales solemnly. Amas, he was the first archbishop of Canterbury to do this. In the second Henry's time, there were two primates in all of England, one in Canterbury and one in York. To the primate of Canterbury there were eighteen bishops in England and four in Wales. The primate of York had only two suffragans in England, the bishops of Carlisle and Durham. I shall show you following the sees and changing of places.\n\nTake heed in the beginning, it was convenient for contemplation for prayers and devotion. But in William the Conqueror's time, by law, bishops were ordered to come out of small towns into great cities. Therefore, the see of Durham was changed to Lincoln. Lichfield to Chester. Tetford to Norwich. Shrewsbury to Salesbury. Wells to Bath. Cornwall to Exeter, and Selesey to Chichester. The bishop of Rochester has no parish but he is the archbishop's chaplain of Canterbury. Since the see of Canterbury was first ordained by St. Augustine, it changed yet never his place. Chichester. Under him only Wessex and the Isle of Wight / and he first saw the sea in Selsey in the time of Archbishop Theodore / and the see lasted there for 324 years under 20 bishops from the first Wilfred to the last S\n\nHave in mind that the whole province of Wessex had always\none bishop from the beginning to Theodore's time / by the grace of King Isle of Wessex, the first Birinus\nordained a see at Dorchester. It is a simple town by south of Oxford, beside Winchester, between the meeting of Thames and Tamas\nwhen Birinus was dead, Kenwalcus the king ordained a see at Winchester\nas his father had proposed / there Agilbert, a Frenchman, was the first bishop\nof all the province of Wessex / from that time, the city and the see of Dorchester\nbelonged to and longed to the province\nof Mercia / for the city stands within Thames. And the Thames departed\nbetween Mercia and Wessex / After Agilbert was put out of Winchester, then there was an English bishop. There, a city called Wines. Some men believe that the city has the name of Wines, and is called Winchester, as if it were Wines' city. At the last, he was expelled, and after him came Leutherius, the aforementioned Aethelberht's new man. After Leutherius, Hedda was bishop there. When he died, Theodorus, the archbishop, or appointed two bishops to the province of Wessex. Daniel at Winchester was subject to two counties, Sothery and Southampton. Adelme at Shireborn was subject to six counties: Barkshire, Wiltshire, Somersetshire, Dorsetshire, Devonshire, and Cornwall. \u00b6It seems that Wessex contained the counties of Sothery, Southampton, Barkshire, Wiltshire, Somersetshire, Dorsetshire, Devonshire, and Cornwall. \u00b6William.\n\nAfterward, in Elder Edward's time, to these two sees were ordained by the command of Formosus, pope, three other sees. At Wells for Somerset. At Kirtle for Devonshire, and at St. Germain for Cornwall. Not long after, the sixth see was ordained. Settes at Ramesbury for Wiltshire. At the last, by commandment of King William the Conqueror, all these sees except Winchester were transformed from small towns into great cities. Shireborne and Ramesbury were transformed into Salisbury. Now, subject to this, are Barkshire, Wiltshire, and Dorset. The see of Wells was transformed to Bath. To this is subject all Somerset. The sees of Cornwall and Cornwayle were changed to Exeter. To this is subject Devonshire and Cornwayle. It is known that the East Saxons have always been subject to the bishop of London. But the province of East Angles, which contains Norfolk and Suffolk, had one bishop at Dunwich. He was named Felix and was of Bourgogne; he served for 17 years. After him, Thomas served for 5 years. After him, Boniface served for 17 years. Then Bysse was afterward ordained by Theodorus and ruled the province while he could endure, alone. After him, until the time of Egbert, king of the West Saxons, there were 48 bishops. The province was ruled by one at Donwyk and another at Elyngham. After Ludecan's time, the king of Mercia left and was the only one remaining at Elyngham. Nearby, the first King Henry ordered the establishment of the shire in the ninth year of his reign, making it subject to Cambridgeshire, which was previously a part of the bishopric of Lincoln. In return, he gave the bishop of Lincoln a good town called Spalding.\n\nNote: The kingdom of Mercia was ruled from here, where Wulfran's brother, Chedde, was when Chedde was killed. Theodore, the archbishop, ordained Wynfride, Chedde's deacon, here. However, at Hydon, because he was unyielding in some respects, he ordained Sexwulf as abbot of Medamstede, also known as Burgh. But after Sexwulf's fourth year, Theodore, the archbishop, ordained five bishops in the province of Mercia. He ordained Bosell at Worcester, Cudwyn at Lychfelde, the aforementioned Sexwulf at Chester, Edelwyn at Lindesey in the city of Sidenia, and he took Eata, a monk from the abbey of Hyde. at Whythy, he was made bishop of Dorchester beside Oxford. This Dorchester was called Dorking, and the see of the long-lasting West Saxons was in it during Birinus' time. The see of Dorchester longed to Wessex from Theodore the archbishop's time. Ethelred, king of Mercia, had destroyed Kent. This bishop Sexwulf took Pyctas, bishop of Rochester, out of Kent and made him first bishop of Hereford. At last, when Sexwulf was dead, Hedda was bishop of Lichfield. After him, Wilfred, who was from Northumberland, was bishop of Chester. Nevertheless, after two years, Alfred king of Northumbria died, and Wilfred turned again to his own see Hagustalden. After him, Hedda held both the bishoprics of Lichfield and Chester. After him came Albyn, also called Wor, and after him came three bishops: Torta at Chester, Witta at Lichfield, and Eata was still at Dorchester. After his death, bishops of Lindsey held his see for three hundred and forty-nine years until Remigius changed the see to Lincoln by the first king's leave. In Edgar's time, Leofwinus joined the riches of the bishops of Chester and Lindisfarne together. At York was one see for the entire province of Northumbeland. Paulinus held this see first and was ordained as bishop of York by the bishop of Catterbury. He held the see of York for seven years. Afterward, when King Edwin was slain and things were disturbed, Paulinus went away by water to Kent from where he had first come and took the pall with him. William. iii. And so the bishopric of York ceased for thirty years, and the use of the pall ceased there for fifty years until Egbert, the bishop who was the king's brother of the land, recovered it by authority of the pope. R. When Saint Oswald ruled, Aidan was bishop in Bamburgh, that is the northern side of Northumbeland. After him Finianus, then Salm\u00e1nus. William. vbi [where] Paulinus was gone from then, Wilfred was made bishop of York. Beda i. iv. But while he dwelt long in Frace about his sacred business. at the taking of the Quarternions, that were they who held it Easterday, the 14th day of the month Cheddes was taken out of his abbey of Lesting and wrongfully put out to sea of York by the consent of King Oswy. But three years afterwards Theodorus, archbishop, did away with him and assigned him to the province of Mercia, and restored Wilfred to the see of York. However, after Wilfred, due to the wrath that was between him and King Egfride, he is now called holy Ildefonsus in the River Tweed. Aidan founded the see first & Theodorus made Eadhun bishop of Ripon. It had come again from Lindsey. Wilfred had been abbot of Ripon; Theodorus sent Trunwynus to the land of Pychtes in the ends of England, fast by Scotland, in a place called Candida Casa, and also Whiteerne. There St. Ninian, a Briton, was first founder and teacher. But all these sees except York failed little and little; for the see of Candida Casa it is now Galway that longed to England and endured many years. The sees of Hagustalde and Lindeffar were once one under the jurisdiction of x bishops, who had no power to destroy the Picts. For four score years and ten, about ix bishops existed, lasting until the coming of the Danes. During Hyngar and Hubba Ardulf's time, the bishop went long with St. Cubert's body to King Athelred, king of the West Saxons. The see of Lindeffar was then set at Cunegestre, now called Durham, and St. Cuthbert, the Archbishop of Catterbury, has xiv bishops under him in England and iv in Wales. He has Rochester under him, and that see has a part in Kent alone. London has Estsex, Middesex, and half Hertfordshire under him. Chester has Southsex and the Isle of Wight. Winchester has Hampshire and Southern. Salesbury has Barkshire and Wilts. Dorset has under him Exeter, Devonshire and Cornwall. Bath has under him Somersetshire alone. Worcester has under him Gloucestershire and half Warwickshire. Hereford has under him Herefordshire and some of Shropshire. Chester is bishop of Coventry and Lichfield, and has under him Cheshire. Staffordshire, Derbyshire, half Warwickshire, some of Shropshire, and some of Lancashire, from the River Mersey to the River Ribble. Lincoln has under him the provinces between the Trent and Humber, which are the shires of Lincoln, Leicester, Northampton, Huntingdon, Bedford, Bury St Edmunds, and half Herefordshire. Ely has under him Cambridgeshire and the Isle of Ely. Norwich has under him Norfolk and Suffolk. Also the bishop of Canterbury has four suffragan bishops in Wales: Landaff, Davies, Bangor, and St Asaph. The archbishop of York has now only two bishops under him: Durham and Carlisle. There are now only two primates in England. of him shall do to the other and in what manner point he shall be obedient and under him. It is fully contained within the year of our Lord Jesus Christ around the year 1100, before the first king William and the bishops of England, by commandment of the pope. The cause was handled and treated between the said primates and ordained and judged that the primate of York shall be subject to the primate of Canterbury in those matters that concern the worship of God and the belief of the holy church. So that in whatever place ever it be in England, the primate of Canterbury will have and constrain to gather a council of clergy. The primate of York is held with his suffragans to be there and to be obedient to the ordinance that shall lawfully be ordained. When the primate of Canterbury is dead, the primate of York shall come to Canterbury and with other bishops he shall sacre him as chosen, and so with other bishops he shall sacre his own primate. If the primate of York is dead, his successor shall come to Canterbury and with other bishops he shall be sacre as chosen, and so with other bishops he shall sacre his own primate. successor shall come to the bishop of Canterbury and he shall take his ordainance from him and do his oath with the profession and lawful obedience. About the year of our Lord. xi. C. lxxxxv. In the time of King Richard II for the right of the party for either primate, and what one primate did to the other in the time of Thurstan, of Thomas and of other bishops of York from the Conquest until the time of Henry the third. Also there it is said how each of them started from the other. This place is but a forespeaking & not a full treatment of the matter, therefore it were unnecessary to charge this place with all such reasons as there are made. Britons dwelt first in this land the. xxij. year of Heli the prophet, the. xi. year of Solinus posthumus, king of Latins. xliij. after the taking of Troy, before the building of Rome. C.C.C.C. xxxii. Year. \u00b6Bedalio. jo. They came hither and took her courtes from Armorik that now is this Britain, they helde longe time. In the time of Vespasian, the duke of Rome, the Picts shipped out of Sicilia into the Ocean and were driven about by the wind and entered the north coasts of Ireland. There they found Scottes and prayed to have a place to dwell, but could not. Ireland, as the Scottes said, could not sustain both peoples. The Scottes sent the Picts to the north sides of Britain and offered them help against the Britons, their enemies, on condition that if doubt filled them, they should choose a king from the mother's side rather than the father's side, of the women's kin rather than of the men's kin.\n\nIn Vespasian's time, when Marius Aurelianus was king of the Britons, a king of the Picts named Rodrik came out of Sicilia and began to destroy Scotland. Then Marius, the king, slew this Rodrik and gave the northern part of Scotland that he had conquered. These men, who came with Rodryk and were overcome by him, were to dwell together in consequence of his heritage. The Moder's blood should take precedence. According to Girca.xvij. Nethes, Sirinus supplants Virgil, stating that Pyctes were Agathyrses, who had a dwelling place about the waters of Scythia. They were called Pyctes because they seemed as if they were painted with wounds; their bodies bore the appearance of painted men. These men and these gothes were one people. When Maximus the tyrant departed from Britain to occupy Gaul, Gracianus and Valentinianus, brothers and allies of the empire, brought these gothes out of Scythia with great gifts, flattery, and fair commands into the northern part of Britain. They were stalwart and strong in arms; therefore, these thieves and brigands came as help and succor to Bassianus and gave the Pyctes a dwelling place in Albania. That is Scotlonde, where they dwelled for a long time afterwards and intermingled with the Brytons. After R. Pectes first occupied the north side of Scotlonde. It seems that the dwelling place which this Carancius gave them is the south side of Scotlonde, stretching from the Roman wall work to the Scottish sea, and containing Galway and Lodouia, now called Codeway. Beda, lib. iii. cap. ii. speaks of this in this manner. Ninian, the holy man, converted the south Pectes. Afterwards, the Saxons came and made it a long-lasting border between Bernicia, in the north part of Northumberland, and the time that Kinadius Alpinus, son of the king of Scotlonde, expelled the Pectes and made that country between Tyne and the Scottish sea a part of his kingdom. Beda, lib. j. cap. j. After a long time, the Scots were led by Duke Renda and came out of Ireland, their proper country, and with love or strength made a place for themselves firmly by the Pectes in the north of that arm of the sea that breaks in. In old time between Britons and Picts, the Duke Renda departed. The Scottes were named after him and were called Dalrenaines, as in their speech, a part is called dal. Therefore, the Scottes, after the Britons and Picts, were the third people dwelling in Britayne. R. Thenne after that, the Saxons came, invited by the Britons to help them against the Scottes and Picts. The Britons were soon driven out into Wales, and the Saxons occupied the land little by little and advanced further to the Scottish sea. And so, the Saxons made the fourth manner of men in the land of Britayne. Beda. Li. v. ca. ix. For Saxons and Angles came out of Germania; yet some Britons who dwell near call them briefly Germayns. R. Nethes about the year of our Lord, six hundred, Egbertus, king of West Saxons, commanded that all men should call the men of the land Englishmen. Thenne after that, the Danes pursued the land for about two hundred years. In the time of Egbert, from Edward's time, and made the fifth manner of people in England. But they failed afterwards. At the last came Normans under Duke William and subdued English men, and kept the land. They made the sixth people in England. But in the first King Henry's time, many Flemings came and received a dwelling place for a time beside Malros in the west side of England, and made the seventh people in the land. Nevertheless, by commandment of the same king, they were put thence and driven to Haverfordside in the west side of Wales. And so now in Britain, Danes and Picts have fallen out entirely, and five nations dwell therein: Scots in Albania, that is Scotland; Britons in Cambria, that is Wales; but the Flemings dwell in that which is west Wales. And Normans and Englishmen are mixed in all the land, for it is now doubted in stories how and in what manner they were put away and destroyed from Britain. Now it is to declare how the following events unfolded. Pyctes were destroyed and fell. Gir. took all the land between Tweed and the Scottish sea with wrong and with strength. In this island, there are many manners of people. Among them, the Welsh and Scots, who are not mixed with other nations, keep near yet their language and speech. However, the Scots, who were once confederates and dwelled with the Picts, spoke somewhat after their speech. But the Flemings who dwell in the western side of Wales have left their strange speech and speak like Saxons; Englishmen also, though they had three manners of speech from the beginning - southern, northern, and middle speech in the middle of the land as they come from three manners of people of Germania. Nevertheless, by composition and mingling first with Danes and later with Normans, the courtesan language appears in many things, for some use strange walfynge, chiterynge, harrying, garrying, and grysbytynge. This appearance of the language comes from two things: one is the influence of the Danes and the Normans. Children who go to school learn first English, and then are compelled to construct their lessons in French. This has been the case since the Normans came to England. Gentlemen's children have been taught and learned French from their youth, and commoners strive to speak French to be more accepted and resemble gentlemen. It is said by a common proverb, \"Jack would be a gentleman if he could speak French.\" This was once widely used, but since Sir John Cornwall, a master of grammar, changed the teaching of grammar and the construction of French into English. And other schoolmasters use the same method in the year of our Lord 1485, the ninth year of King Richard the Second. They abandon all French in schools and use all construction in English, which has both advantages and disadvantages. One advantage is that they learn grammar more quickly. However, another disadvantage is that,\n\n(Note: The text appears to be written in Middle English, but it is mostly readable as is. Only minor corrections were necessary for clarity.) Now they learn no French nor can any\nwho are hurt for those who shall\npass the sea. And gentlemen have\nmuch left to teach their children\nto speak French. \u00b6R. It seems a great wonder\nthat Englishmen have such great diversity\nin their own language, in sound and in speaking of it,\nwhich is all in one island. And the language of Normandy\nhas come from another land and has one manner of sound\namong all those who speak it in England / for a man from Kent.\nSouthern, Western, and Northern men speak French\nall alike in sound and speech / but they\ncannot speak their English to men of the south\nTherefore it is why men of the Mersey\nare of middling England as it were,\npartners with the ends in understanding\nbetter the side languages northern and southern\nthan northern and southern understand each other \u00b6William de Poole iii.\nAll the languages of the Northumbrians and especially at York\nis so sharp, shrill, and unshapely / that\nwe southern men may hardly understand that language.\nI suppose the cause The reasons why they are near the aliens who speak strangely, and because the king of England abides and dwells more in the southern country than in the northern. The cause why they abide more in the southern country than in the northern is because there is better cultivated land, more people, more noble cities, and more profitable harbors in the southern country.\n\nFor the manners and doings of Welshmen and Scots have been declared to some extent. Now I propose to tell and declare the manners and conditions of the mixed people of England. But the Flemish, who are in the western side of Wales, are now all turned into Englishmen because they associate with Englishmen. And they are mighty and strong to fight and are the most enemies that Welshmen have, and they use marauding and clothing and are fully ready to put themselves in adventures and to peril in the sea and land because of great winnings, and they are ready some time in the plow and some time in oats. These men, when time and place require, know through the spirit of prophecy and a wonderful craft what has been done, is done, and will be done in far-off countries. They declare certaintly through tokens and signs that are in such a shoulder bone. But the Englishmen who dwell in England are mixed up in the Isle and far from the places they sprang from first. They are torn to contrary deeds lightly without the consent of any other men by their own assent. And so they are also unwilling to deal with peasants, enemies of peace, and full of sloth. William of Poitiers, Book I, Chapter III, says that when they have destroyed their enemies to the ground, then they fight with each other and kill one another as if they were empty and void. The men of the south, called Netheles, adopted the custom of King Hardknute, a Dane. He set two full meals at dinner and supper. These men are skilled on horseback and on foot. Able and ready for all kinds of armed deeds, and accustomed to victory and mastery in every fight where there is no treason. They are curious and can well tell tales and wonders they have seen. Also, they have gone into diverse lands and are not men rich in their own land or more gracious in far and strange lands. They can better win and acquire new than keep their own heritage. Therefore, they are spread so widely and believe that every land is their own. The men are able to all kinds of cunning and wit, but before the deed they are rash and impetuous. And wiser after the deed than before, and light of what they have begun.\n\nSolinus lib. vi. Therefore the pope Eugenius is said to have declared that Englishmen were able to do whatever they wanted and to be set before all others, unless it was otherwise. Light wisdom fails. And as Hanobal said that the Romans could not be overcome except in their own country, so Englishmen cannot be overcome in strange lands, but in their own country they are easily overcome. \u00b6R. These men despise their own and praise other men's. And neither are they pleased nor satisfied with their own estate, but whatever befalls and becomes other men, they willingly take for themselves. Therefore, a yeoman arms himself as a squire, a squire as a knight, a knight as a duke, a duke as a king. Yet some go about and will be like all manner of state and be in no state. For they take every degree that is of no degree, for in bearing outward they are minstrels and heralds. In speaking great speakers. In eating and drinking gluttons. In gathering cattle hucksters and taverners. In arraying tormentors. In winning arguments. In traveling tantalizers. In taking head deadly. In beds sardanapals. In churches mawmates. In courts thunder, only in the precarious position of clergy and in prebends they remain. Argus, who were clerkes in terms of Latin, as poets feigned, you must understand them as they portrayed. Argus was an herdsman and kept cattle; he had a hundred eyes. Argus was also a ship, a shipman, and a merchant; therefore, Argus could see before and behind and on every side. He who is wise and aware and can avoid being deceived may be called Argus. The Chronicle says in various names that Englishmen are argus - that is, they see around where winchester is. Another word, Tantalus, the poet feigns that Tantalus flew his own son, hence he is damned to perpetual pain and stands always in water up to his neck, and has apples and noble fruit hanging down to the other side, but the fruit and water cannot come within his mouth; he is so held and stands between food and drink and can neither eat nor drink and is ever thirsty and hungry. They who thirst after that which they are not, by this likeness of Tantalus, are called tantalus. It seems to say, in traverse, they are tantalus, for they do nothing there. The third word is dedalus: take heed that Dedalus was a subtle and sly man. And therefore, by likeness, those who are subtle and sly are called dedalus. The fourth word is sardanapalus: you shall understand that Sardanapalus was king of Assyrians and was full of unchastity; and by a manner of likeness of him, those who live unchastely are called sardanapalus. Among all English, there is such a great changing and diversity of clothing and array and so many manners and diverse shapes that scarcely is any man known by his clothing and his array of whatsoever degree that he be. Thereof prophesied an holy Anker in King Egelfrede's time in this manner. Henry, li. vi. Englishmen, for as much as they use them to drunkenness, to treason, and to recklessness towards God's house, are first subjugated by the Danes, then by the Norsemen, and at the third time by the Scots. They hold the most wretched and least valuable position of all other nations. Then the world will be so unstable and so diverse and variable that the instability of thoughts will be indicated by many manifestations of clothing.\n\nHere follows the description of the land of Wales.\n\nNow this book takes Wales for England's neighbor\nSo I take my tales\nAnd go into Wales\nTo that noble blood\nOf Priam's line\nErnowle for to win\nOf great Jupiter's kin\nTo have in mind\nDardanus' kind\nIn these four titles I find\nTo tell the state of that land\nCause of the man I shall tell\nAnd then I shall praise the land and well\nThen I shall write with my pen\nAll the manners of the men\nThen I shall find\nTo tell marvels of the land\n\nWales is now called Wallia\nAnd sometimes it was called Cambria For Camber's sons, there was a prince who dwelt there. Then Wallia was in power. For Gwalas the queen, King Ebrancus' child was mildly wedded there. And from that lord Gwalon, the sound was withdrawn, and it was put to l. i. a. You shall find Wallia, and though this land be less than England, as good arable land is there as here. In the daughter as in the mother, though the land be small, it is full of corn and fruit, and has great abundance indeed, of flesh and also of fish, of tame and wild beasts, of horses, sheep, oxen, good land for all seeds, for corn, grass, and herbs that spread, there are woods and meadows, herbs and flowers spread, there are rivers and wells, valleys and also hills, valleys bring forth flood, and hills metals good, coal grows under the land, and grass above at hand, there is plenty of lime, and slates for houses, honey and white milk, there is abundance and not lacking, of broken meat and ale, there is great abundance in that valley, and all that is needed for life that land brings forth wealth. But of great riches to be drawn\nAnd confine many in short hold\nIt is a corner small\nAs though God first of all\nMade that land so fell\nTo be seldom of all hell\nWales is divided by\nA water that heats two\nNorth Wales from the south\nTwo parts in places full of knowledge\nThe south is called Deheubarth\nAnd the other Gwynedd\nThe first shoots and arrows bear\nThat other delivers all with spears\nIn Wales, how it was\nThere were three courts\nAt Carmarthen was one\nAnd that other in Monmouth\nThe third was in Powys\nIn Pegwern, it is now Shrewsbury\nThere were seven bishops\nAnd now there are four even\nUnder Saxons, all in hand\nSometimes under princes of that land\nThe manner of living in it\nIs well diverse from England\nIn food and drink and clothing\nAnd may other doing\nThey are clothed wonderfully\nIn a shirt and in a mantle\nA crisp breech well pleased\nBoth in wind and rain\nIn this clothing they are bold\nThough the weather be right cold\nWithout sheets always\nMoreover in this array\nThey go fight, play, and leap Stand, sit, lie and sleep,\nWithout surcoat gown, coat and kirtle,\nWithout open tabard, cloak or bell,\nWithout lace and chaplet that cover their laps,\nWithout hood hat or caps,\nThus arrayed go the segge men,\nAnd always with bare legs,\nThey keep none other company,\nThough they meet with the king,\nWith arrows and short spears,\nThey fight with them who dare oppose,\nThey fight better when they need to,\nWhen they go than when they ride,\nIn place of castles and towers,\nThey take wood and mares for support,\nWhen they see it is time to do,\nIn fighting they would rather go,\nGildas says they are unstable,\nIn peace and not steadfast,\nIf men ask why it is,\nIt is no wonder to see,\nThough men are driven from land,\nTo drive out others they would find,\nBut all in vain at this stand,\nFor all many woods lie on the ground,\nAnd on the sea among,\nCastles are built strong.\nThe men can endure long without eating,\nAnd love well to consume food,\nThey can eat and be mury,\nWithout great care,\nThey eat bread cold and hot,\nOf barley and oats,\nBread cakes round and thin,\nAs it seems, so great kin. They seldom ate bread of wheat, seldom finished one meal, and had gruel for pottage and leeks for companionship. Butter, milk, and cheese were also part of their meals. They ate these quickly and it made them thirsty. Meals and ale were what they spent their days and nights on. The redder the wine, the finer they considered it. When they drank ale, they told many lewd tales. When drink was handling, they were full of mischief. At meals and afterwards, their solace was salt and leeks. The husband, in his wisdom, told that a great price should be given to him who provided a cauldron with gruel for those who sat at his table. He distributed his meal at the table and gave each man his share. The remaining overflow, he kept for himself. Therefore, they had woes and misfortunes. They always ate hot samon, disregarding what physicians said. Their houses were low and made of small yards, not like those in the city but far away and not tall. When all was eaten at home, then to their neighbors they would willingly go. And they eat what they find and see, then turn home always. Life is idle that they lead in burning sleeping and such deeds. The Welshmen use with their might To wash theyr horses' feet a night. If he washes her feet all and some, then they know it they are welcome. They live so easily in a route, seldom they bear purs about. At her breach out and home, they hang their money and comb. It is wonderful they are so Hendre and hate crack at nether end. And without any core, they make their wardrobe at the door. They have in great scarcity Harp, tabour, and pip for minstrelsy. They bear corps with great sorrow and blow loud horns of grief. They praise fast Troyan blood For whose coming all her brood came. Near kin they will be, Though they pass an hundred degrees above other men they will heighten dignity And worship priests with their might As angels of heaven right. They worship servants of God almighty. Often was this brood giled And yearned for battle all for wode For Merlin's prophecy And often for sortilege. Best in manners of Britons. For a company of Saxons,\nTurned to better right,\nKnown as clear as light,\nThey till gardens, fields, and downs,\nDraw them to good towns,\nRide armed as God will,\nAnd go shod and shod,\nSit fair at the meal,\nAnd sleep in fair beds,\nSeeming now more English than Welsh kind,\nIf men ask why they do so,\nMore than they used to do,\nThey live in more peace,\nBy cause of their riches,\nFor their cattle should slake,\nIf they often wreaked,\nFearing loss of their good,\nMake them now style of mode,\nAll in one it is brought,\nHave nothing and fear nothing,\nThe poet says a saw of proof,\nThe footman sings before you the thief,\nAnd is bolder on the way,\nThan the horseman rich and gay,\nThere is a pole at Brechnok,\nTherein of fish is many a flock,\nOft he changes his hue on top,\nBears above a garden crop,\nOft time how it be,\nShape of house there shall you see,\nWhen the pole is frozen it is wonderful,\nOf the noise that is there under,\nIf the prince of the land is hot. Birds sing well and merrily,\nAs merrily as they can,\nAnd sing for no other man,\nBut for Caerleon.\nTwo miles from the town\nIs a rock bright with leem,\nRight against the sun's beam,\nGoldcliff that rock is called,\nFor it shines as bright as gold.\nSuch a flower in stone is nothing,\nWithout fruit if it were sought.\nIf men could by craft undo\nThe veins of the earth and come there,\nMany benefits of nature\nAre hidden from man's mind.\nAnd are unknown yet,\nFor lack of man's wit.\nGreat treasure is hidden in the ground,\nAnd after this it shall be found,\nBy great study and labor\nOf those who come after us.\nOld men had great need,\n[Treuisa.]\nWe have by diligent effort,\nIn books you may read,\nNature fails not at need,\nWhen no man had craft in mind.\nThen of craft God and nature,\nWhen no teacher was in the land,\nMen had craft by God's hand,\nThey that had craft then,\nTaught forth craft to other men.\nSome craft that yet come not in place,\nSome man shall have by God's grace.\nAn island is with noise and strife,\nIn west Wales at Kerdyf. Fast by Seurne stronde,\nBarry held that iland,\nIn that place, on a chestnut tree,\nThou shalt here wonder dene,\nAnd diverse noises also,\nIf thou put thy ear to,\nNoises of leaves and of wind,\nNoises of metal thou shalt find,\nFrothing of iron and stones thou shalt hear,\nHanging of owens then with fire,\nAll this may well be,\nBy waves of the sea,\nThat break there,\nWith such noises and fear,\nAt Penbrok in a stead,\nFeuds often quelled,\nAnd throweth foul things in,\nAnd despises also sin,\nNeither craft nor prayers,\nCan then ease away,\nWhen it grieves so,\nTo the men it bodes woe,\nAt crucynar in west Wales,\nIs a wonder burials,\nEvery man that comes to see it,\nSeems it even as much as he,\nHole weapons there a night\nShall be broken ere daylight,\nAt nemyn in north Wales,\nA little iland there is,\nThat is called bardysay,\nMonks dwell there always,\nMen live so long in that wood,\nThat the oldest dies first,\nMen say that Merlin there is buried,\nThat held also silvestris,\nThere were Merlin's two,\nAnd prophesied together. One High Priest Ambrose and Merlin\n Were born in Demacia at Carmarthan\n Under King Vortigern\n He spoke his prophecy\n Even in Snowdonia\n At the head of the water of Conway\n In the side of Mount Eryri\n Dinas Emrys in Wales\n Ambrose Hill in English lands\n King Vortigern sat\n By the water's edge and was full of woe\n Then Ambrose Merlin prophesied\n \"True is this,\n Before him rightly.\n What wit would think\n That a fiend might get a child?\n Some men mean\n That he may not such work wield\n That fiend that g\n And deceives men otherwhile\n Succubus is that wight\n God grant us none such vileness\n He who comes in it deceives\n Wonder shall he smile\n With wonder done\n Both men and women said\n Fiends will keep\n With craft and bring an heir\n So wild fiends\n May make women bear a child\n Yet never in mind\n Was a child of fiends' kind\n For without an eye\n There might no such child die\n Clergy makes it mind\n Death slew no fiends' kind\n But death slew Merlin\n Merlin was therefore no goblin\n Another Merlin from Alban land\n That now is named Scotland And he named two, Siluestris and Calidonius, of that wood Calydon. There he told his prophecy. He called upon Siluestris as well. When he was in battle and saw above a gruesome kind, he immediately filled his mind with it and made no more ado but ran at once to the wood of Treuisa. Siluestris, called Merlyn, told prophecy well and prophesied surely under King Arthur. Openly and not so close as Merlyn Ambrose. In Snowdonye there are hills that are wonderfully high, with heights as great away as a man can go a day. They are called eryry in Wales, snowy hills in English. In these hills there is enough for all beasts of Wales. These hills on their copper peaks contain two great fish. In one pond they are contained. Meueth, with the wind, swims an isle. It seems to swim near the edge, so that herds have great wonder and believe the world is moving. In the other is perch and fish. Every one-eyed one fares well. In Albania, at Tetyngelle in Rutlonde, there is a little well. It does not flow constantly, but only twice a day like the sea. Sometimes it is dry, and sometimes full. Near Norwallia, in Mon (Anglesia), there is a stone resembling a man's thigh. Regardless of how far it is carried by any man, on night it returns its way. Hugh the Hermit of Shrewsbury, during the time of the first Henry, sought to find this stone and bind it to another with great chains of iron. He threw all three in a deep water. Yet, the next morning, the stone was seen early. A charlatan held himself slyly and bound the stone to his thigh. His thigh was rotten, and the stone went away. If men commit lechery near that stone, a sweet smell comes from it, but no child is born there. There is a rock wonderfully, the rock of hearing in the country. Though one man may be born and blow with a horn, noise there may be made, yet you shall abide. Thou shalt find none on this side. There is another Ylonde, Fast by Mon at hand. Hermites there be many. If one of them has struck, All the misery that may beget comes and eat all their mete. Then ceases never that woo till the strife ceases also. As men in this land Are angry as in Ireland. Also in this land, In Ireland and in Scotland, Are beauties and statues That in worship men have And are worshiped so then, Of clerks and of lewd men That dread also To swear on either of those Staff either statue As it were the gospel. At Basingwerk is a well That Sacred he calls as men tell It springs so sore that men may see What is cast in it always Throws a great stream From it. It would be enough for all that land Seek at that place Have both healing and grace In the wells often than once Ben found red speckled stones In token of the blood red That the maid Wenefrede Had at that pit When her throat was cut He that did that deed Has sorrow on his seat. His children at all stands\nBerken as welples and hounds\nFor to they praye that mayde grace\nRight at that well place\nEither in Shrewsbury street\nThere that mayde rested sweet\nIt is a common saying that\nthe country which is now named Scotland\nis an extending of the north party\nof Britain / & is separated in the south side from Britain with arms of the sea / & on the other side all about is enclosed by the sea. This land was once called Albania & had the name of Albanactus,\nit was King Brute's son / for Albanactus dwelt first there / or of the province Albania. It is a country of Scicia and near to Amazona / therefore Scots are called, as it were, scythes / for they come out of Scicia. Afterwards it was called Pictavia for the Picts ruled there around AD 70 / or as some tell AD 360. And at last it was called Hibernia as Ireland is called.\nFor many reasons / one reason is affinity / and it was between them and the Irish / for they took wives from Ireland and that is openly seen. in her clothing/language & speech/weapons and manners. Another skill is for Irishmen who dwelt there sometime were Scots, according to Beda, the author. Out of Ireland it is the proper country of Scots who came there with their duke, called Renda. And with love and strength they made them chief seats and cities besides the Picts in the north. Giraldus. Now the land is shortly called Scotland of Scots who came out of Ireland and reigned there. CC. xv. year until Red William's time, it was Malcolm's brother R.\n\nMany eyedences we have of this Scotland, which is often called and named Hibernia, as Ireland is. Therefore, according to Beda, book ii. chapter xi, says Lawrence archbishop of Dunbar was archbishop of the Scots who dwelt in an island called Hibernia, which is next to Britain. Also, book iii. chapter xxvii, says the pestilence of moreen laid waste Hibernia. Also, book iv. chapter ii, says that the Scots who dwelt in the south side of Hibernia. Also, book iv. chapter iii, he says that Cladde was a youngling and learned the rule of. Monks in Hibernia. Also, there were about 24 in Hibernia. Egfridus, king of Northumberland, destroyed Hibernia. Also, there were about 15 in Hibernia, in the same chapter, he called Hibernia properly named. It is an hundred miles from every British town, and he departed with the sea between, and called Hibernia that country now called Scotland. There he tells us that Adamnan, abbot of that land, sailed to Hibernia to teach the Irishmen the law. And at last returned to Scotland. Ysys. Ethics, book 12.4. Men of this Scotland are named Scots in their own language and Picts also. For some time their bodies were painted in this manner; they would sometimes prick and carve their own bodies and make diverse figures and shapes, and paint them with ink or other paint or color; and because they were so painted, they were called Picti, that is to say, painted. The Scots are lighthearted, strange and wild enough. by the Englishmen they have been\nmuch improved / they have been cruel upon\ntheir enemies & hate bondage most\nof anything / and hold a foul sloth if a man dies in his bed / & great worship if he dies in the field / They are little of meat & more fast\nlong / & eat seldom when the sun is up / & eat flesh, fish, milk & fruit more than bread. And though they are fair of shape they are defiled & made unseemly enough with their own clothing. They praise highly the customs\nof their own forefathers & despise others doing so. Their land is fruitful enough in pasture gardens & fields / \u00b6Gir. de e people\nto Christ's belief. And at last he was martyred in Achaia in Greece in\na city named Patras / & his bones were kept. CC. lxxix. year unto\nConstantine the emperor's time / and then they were translated to Constantinople\n& kept there. C. x. year until\nTheodosius the emperor's time. And then Vungus king of Picts in Scotland\ndestroyed a great part in Britain. And was beset by a great host of Brytons in a field called Merke. And he heard St. Andrew's voice to him in this manner: \"Unks, Unks, here you me, Christ's apostle. I promise you help and succor; when you have overcome your enemies by my help, you shall give the third part of your heritage in alms to God Almighty and in the worship of St. Andrew; and the sign of the cross went before his host. And the third day he had victory and so turned home again. And because he was uncertain what city he should give for St. Andrew, he fasted three days; he and his men prayed to St. Andrew that he would show him what place he would choose. And one of the wardens who kept the body of St. Andrew in Constantinople was warned in his sleep that he should go to a place where an angel would lead him. And he came with his companions to the top of a hill named Ragmonde. The same hour heaven shone and beckoned the king of Pictes, who was coming with his host to this place. A place called Carceuan. There were held many sick men there. The monk Regulus of Constantinople and the relics of St. Andrew met there. A church was founded in honor of St. Andrew, the head of all the churches in the land of Pyctes, which is Scotland. Pilgrims came to this church from all lands. Regulus was the first abbot and gathered monks. He left the land, which the king had assigned to him, in various places among abbeys.\n\nHibernia, now Ireland, was once incorporated into the lordship of Britain, as Giraldus describes in his Topographia Hibernica. Yet it is worthy and seemly to praise the land with greater praise for coming to clarify and fully know its extent. Therefore, I shall tell of the place and state of this land, how great and what kind it is, of which it abounds and of which it lacks, and of the men who dwelt there first. Of manners. Irlonde, the last of all western isles, is called Hibernia, named after Hiberus, the brother of Hermionius, who conquered it. Alternatively, it is called Scotlonde, as Scots once dwelt there before they inhabited the other Scotlonde that lies near Britain. Such a day in Scotlonde is said to be when Bryde was born, and this land has three days' sailing distance from Spain to the south, more days' sailing from Britain to the east, the endless ocean to the west, and three days' sailing from Iceland to the north. Solinus writes that the sea between Britain and Irlonde is full of great waves and unpredictable currents, making it dangerous for sailors. The sea is about 50 miles wide. Ireland is the greatest after Britain, stretching northward from Brendan's hills to the land of Columbina, containing eight days' journey, every journey forty miles, and from Devlin to Patrick's hills and to the sea on that side, four journeys. Ireland is narrower in the middle than in the ends, unlike Britain, for Ireland is shorter northward than Britain, yet longer southward. The land is not plain but full of mountains, hills, woods, marshes, and more. The land is soft, rainy, windy, and low by the sea side, and within hills and sandy. (Solinus)\n\nThere is great abundance of noble pasture and of leases; therefore, the best must often be driven out of their pasture lest they eat too much, for they would waste themselves if they might eat at their will. (Gir)\n\nMen of that land have commonly their health, but strangers have often a perilous flux because of the moisture of the food. The flesh of a kin (or quince) is wholesome, and swine's flesh is unwholesome. Men of that land have no fire but only the fever ague and that seldom. Therefore, the health and cleanliness of that land and the cleanseness out of venom is worth all the boasts and riches of its trees, of spice, of rich clothes, and of precious stones of the other lands. The cause of the health and cleanliness of that land is the temperate heat and cold it possesses. In that land, there is no harm, for there is no flesh where, as I think, they err. For if a man had eaten of Adam's leg, he would have eaten flesh, and yet Adam was not engendered of father and mother but that flesh came wonderfully from the earth. And so this flesh comes wonderfully from the tree. In this land there is plenty of honey and milk of wine and of vineyards. Solinus and Isidore write it: Irlonde has no bees. It would be better written: Irlonde had bees and no vineyards. Also Beda says that there is great hunting for roebucks; and it is known that there are none. It is no wonder about Beda, for he never saw that land. but some man told such tales. Also there grows a stone called Saxagonus, or Iris, as it were the rainbow, if the stone is held against the sun immediately it shall shape a rainbow. There is also found a stone called Gates and white margery perles. Where corn is there very small, unenclosed with men's hands. It is not generated in the sea. There lack venus flies trap, partridges, feathers, night-gals, and pies. There also lack Roo and buck and Ilespiles wants and other venomous beasts. Therefore some men feign and favorably it is said that St. Patrick cleansed the land of worms and venomous beasts, but it is more probable and wiser that this land was from the beginning always without such worms and venomous beasts, for they die there immediately if men bring them there from other lands. And also poison and earth of the land cast and sown. other lands drive away worms if a worm is put about it, the land sleeps or makes it thrill the earth for the land cock crows but little before day, so that the first crowing of cock in that land and the third in other lands are like far apart before the day. Orwaldus says that Casera Noah's niece fled with three men and fifty women to the ark and dwelt there first the year before the Noah's flood. But afterwards, Bartholomew the Serpent, son of Japheth, came there with his three sons three hundred years after Noah's flood and dwelt there and increased to the number of nine million men. And afterwards, for the stench of the carcasses they had killed, they all died save one Ruanus, who lived a million and fifty years until Saint Patrick's time, and enforced the holy man of the aforementioned men and of all their doings and deeds. Then the third time came there Nimeth from Scythia with his four sons and dwelt there forty-eight years. And at last of his lineage, by various misfortunes of wars and mining, they were nearly destroyed, leaving the land deserted for five years afterwards. The fourth time, the five dukes, Gandius, Genandus, Sagandius, Rutheragus, and Slauius, successors of Nymethes, came from Greece and occupied the land, dividing it into five parts. Each part contained twenty-two cantreds. A cantred was a country that contained five hundred towns. They set a stone in the middle of the land as if in the navel and began the founding of five kingdoms. At the last, Slauius became king of the entire land. The fifth time, when this nation had existed for thirty years together, they grew weak. Four noblemen, the kings' sons, came out of Spain with sixty ships. Two of the worthiest of these four brothers, whom they called Hiberus and Hermon, divided the land between them. However, later on, the land was contested between them, and Hiberus was killed. Then Hermon became king of the entire land. From his time to the first From the coming of the Hibernensis, for seven years, they were called Hibernenses and Hibernia, after the river Hiberus in Spain. They were also known as Gaetuli and Scotus, named after Gaetulus, who spoke many languages and married Scotta Pharao's daughter. From these dukes came the Hibernensis men. It is said that Gaetulus created the Irish language and named it Gaetulic, as if it were a language gathered from all languages and tongues. At the end, Belinus, king of Britain, had a son named Gurguintius. As this Gurguintius came out of Denmark at the Orkades islands, he found men there called Basclensis, who had come from Spain. These men begged and asked for a place to dwell. The king sent them to Ireland, which was then empty and waste, and ordered and sent with them dukes and captains of his own. It seems so. Irlonde should belong to Britain for a long time. From the first Saint Patrick to Felidius, the kings, 324 years reigned in Ireland. In Felidius' time, Turgisius, duke and captain of Norway, brought men there and occupied the land, making many places Norwegian. Englishmen say that Gormundus won Ireland and made dikes / and they make no mention of Turgisius. However, the Irish speak of Turgisius and do not know of Gormundus. Therefore, it is to be known that Gormundus had won Britain and dwelt there, sending Turgisius with great strength into Ireland to win that land. Because Turgisius was captain and leader of that voyage and journey, and was among them, therefore the Irish speak much of him as a noble man who was known in that land. At last, when Gormundus was slain in France, Turgisius loved the king's daughter of Ireland / and her father granted Turgisius that he would send her to him. The lower Lotharinius with five maidens / & Turgesius promised to meet there with five of the noblest men he had / & held them in counsel and thought no deceit / but fifteen young men dressed like women with short swords under their clothes / & filled on Turgesius and slew him right there / & so he was traitorously slain after he had reigned for thirty years. Not long after, Amelanus Siculus and Iuorus came into Ireland with their men from Norway / as it had been for love of peace and mercenary work / & dwelled by the sea sides by the consent of the Irishmen who were always idle, as Poles knights / & the Norwegians built three cities, Develyn, Waterford, and Limerick, and increased and afterwards rebelled against men of that land and brought the first spears into Ireland. So from Turgesius' time until Roderyks time, king of Connacht, who was the last to be king of all the land, there were seventeen kings in Ireland. The un-crowned and unanointed kings of this land, not by law of inheritance but by might and strength of arms, were made subjects of Roderyk in the year of King Henry's age forty and of his reign seventeen, in the year of our Lord 1171. Solinus states that men of this land are strange in nature, being great fighters and accustomed to being slain and then washing their faces with their own blood and holding them paid with flesh and fruit instead of food and with milk instead of drink. They engage in much idle play and hunting, and travel little. In their childhood, they are harshly nursed and fed, and they are uncivilized in manners and clothing, wearing only woolen breeches and hose, and their heads are adorned with a cubit-length cloth draped over the shoulders and folding in place of mantles and cloaks. They use no saddles, boots, or spurs when they ride, but they drive their horses with a chained yoke over the horse's back. In place of bites. These men in trenches and bridles of rest, they use bridles, letting not their horses to eat their meat. They fight unarmed, naked in body, yet with two darts and spears. And with broad spartes they fight with one hand. These men forsake tillage of land and keep pasture for beasts. They use long beards and long locks hanging down behind their heads. They use no craft of flax, wool, metal, nor merchandise, but give themselves to idleness and sloth. And though Scotlonde, the daughter of Irland, uses harp timbre and tabour. Nevertheless, Irishmen are knowing in two kinds of musical instruments, in harp and timbre that is armed with wire and strengthened with brass. In these instruments, though they play hastily and swiftly, they make right merry harmony and melody with thick twines, wires, and notes. And they begin from bemoll and play secretly under dim sun in the great strengths, and turn again to the same so that the greatest part of the craft hides. the craft seems to hide shamefully if it were taken. These men are of evil manners in their living; they pay no heed, they marry unlawfully, they spare not their eyes, but the brother wedded the brother's wife. They are busy betraying neighbors and others. They bear spears in their hands instead of statues and fight against those who trust them most. These men are variable and unstable traitors and deceitful. He who deals with them needs to beware more of their deceit than of the craft of peasants than of burning brands, of honey than of gall, of malice than knighthood. They have such manners that they are not strong in war and in battle nor true in peace. They become gossips to those whom they will falsely betray. They suck the same milk that they sucked while they were children. And they pursue their brothers, cousins, and other kin, despising them while they live, and avenge their death when they are slain. So long has this usage lasted. Among them, evil custom prevailed to such an extent that it had gained mastery over them, turning treason into a kind of nature, making them traitors by birth. Aliens and men from strange lands who lived among them adopted their ways, and none but he was free from their treason. Among them, many men sat, and women stood. There were many men in that land who were foul-shaped in limbs and body, for in their limbs they lacked the benefit of nature. Nowhere were there any better shaped than those who were well shaped there, and none worse shaped than those who were evil shaped. Nature skillfully hurts and defiles itself through the wickedness of living, bringing forth such foul and ill-shaped creatures from unlawful mingling with foul manners and evil living. In this land and in Wales, old women and women were accustomed and are still said to have escaped themselves in the likeness of hares to milk their neighbors' kine and steal her milk. ofte greyhoundes rennen after them &\npoursewen them & wenen that they be\nhares. Also some by crafte of Nygro\u2223mancye\nmaken fatte swyne for to be\nreed of colour & selle them in market\u2223tes\nand feyres. But as soone as these\nswyne passe ony water they torne in to\ntheyr owne kynde whether it be strawe\nheye gras or turues. But these swyne\nmay not be kept by no craft for tendu\u00a6re\nin lykenes of swyne ouer thre dayes\nAmonge these wondres & other take\nhede that in the vttermest ende of the\nworlde falleth oft newe meruaylles &\nwondres. As though kynde playde wt\nlarger loue secretly & ferre in thendes.\nthan openly & nyghe in the myddell / therfore\nin this ylonde ben many gry\u2223sely\nwondres & meruaylles.\nMAny men tellen yt in the north\nsyde of Irlonde is the londe of\nlyf. In that ylonde noman may deye\nbut whan they ben olde & ben vexed wt\ngrete sekenes / they ben borne out in to\nthe nexte londe & deye there. There is\nan other ylonde in Irlonde that no wo\u00a6man\ntherin may bere a childe / but yet She may conceive. In Vallonia, where no dead body may decay, there is an iland in which there is great disturbance and discomfort of demons in one party, and great liking and comfort of holy angels in the other. There is also St. Patrick's purgatory, which was shown to him to confirm his preaching and his love when he preached to penitent men about sorrow and pain that evil men should suffer for her wicked deeds, and of joy and bliss that good men shall receive for her holy deeds. He tells that whoever suffers the pains of purgatory, if it is enjoined upon him for penance, he shall never suffer the pains of hell, but he will finally die without repentance of sin, as the example is set more fully at this chapter's end.\n\nBut truly, no man may be saved unless he is truly repentant for whatever penance he does, and every man who is truly repentant at his life's end shall be certainly saved, though he\n\n(end of text) In Connacte, there is an island called Salo, in the see of Conaccia, which is consecrated by Saint Brandan. No bodies are buried there; instead, they are kept out of the earth and not rotten. In Mamonia, there is a well. Whoever washes himself in its water will grow hore on his head. There is another well in Vltoma; whoever is washed there will never grow hore afterwards. There is a well in Mounstre or Mamoma; rain will never cease until a priest sings a mass in a chapel beside it, blesses the cow's milk, and reconciles the well in this strange manner. Near Glyndalcan, there was an oratory of an evil-living man. He was in great reverence due to old tradition, and if it were left uncovered, the well would rise and drown the land. A woman went to the well to fetch water and was held fast to her child, who wept. in the cradle left the well uncorked, then the well sprang so fast it drowned a woman and her child and made all the country a lake and a fish pond. To prove that this is the south, it is a great argument that when the weather is clear, fishermen of this water see in the ground under the water rounded towers and high-shaped as steeples and churches of that land. In the north side of Ireland in the country of Osory, every six years at the prayer of a holy Abbot, two men and two women must necessarily be exiled and transformed into likenesses of wolves and live out six years. And at the end of six years, if they survive, they come home again and take back their own shape, and then two more go forth in their place and are transformed for another six years. There is a lake in this land: if a pool of tree is lit and stuck in it, that part of the shaft or pole that is in the earth shall turn to iron, and that part that abides in the water shall turn. in the stone, and the part that remains above shall be tree in its own kind. There is a lake there, called Hasel in, and Hasel in, it if is done therein. In Ireland, there are three Samson leaps there, as Samson leaps against a bird. A bird called Certell did the wrong shall not start without wretch and misshapen, but if he does amends. Regarding Patrick's purgatory. You shall understand that the second Saint Patrick, who was an abbot and not a bishop while he preached in Ireland, labored and studied to turn those wicked men who lived as beasts out of their evil life, for fear of the pains of hell, and to comfort them in good life. They said they would not turn, but some of them might know something of the great pains and also of bliss. It was dark within and he said, if a man were very repentant and steadfast in faith and went into this pit and stayed a day and a night, he should see the sorrows and the pains of evil men, and the joy and the blessings. Bliss of good men. Then Cryst vanished from Patrik's sight, and St. Patrik built and consecrated there a church, placed regular canons in it, enclosed the site with a wall, and is now located in the churchyard at the west end of the church, and is strongly fortified with a strong door. No one should enter without leave of the bishop or the priest of the place. Many men went in and came out again in Patrik's time and told of pains and joy they had seen and the marvels they witnessed are still written, and therefore many men were converted to right belief. Also, many men went in and never came out again. In King Stephen's time, King of England, a knight named Owein went to St. Patrik's purgatory and came back and lived thereafter during his life in the needs of the abbey of Ludensis, that is, of the Order of Christ, and told many wonders he had seen in St. Patrik's purgatory. The place is called St. Patrik's purgatory, and the church is named Reglis. No one is enjoined. For going into purgatory, but concealed so that he should not enter, but take on other penance instead. And if a man has confessed and is steadfast and willingly goes there, he shall first go to the bishop, and then be sent with letters to the porter of the place, and both shall persuade him to leave and if he willingly goes, the door shall be opened and he shall be blessed and go in on God's name, holding forth his way, and the door shall be firmly shut until the next day. When the time comes, the porter shall come and open the door, and if the man has come, he leads him into the church with a procession, and there he shall be for fifteen days in prayer and fasting. Here Geraldus reminds us that men of this nation are more angry than other men and more:\n\nFor going into purgatory, but concealed so that one should not enter, but take on other penance instead. And if a man has confessed and is steadfast and willingly goes there, he shall first go to the bishop. Then, with letters, he will be sent to the porter of the place. Both the bishop and porter shall persuade him to leave. If he willingly goes, the door shall be opened, and he shall be blessed and go in on God's name, holding forth his way. The door shall be firmly shut until the next day. When the time comes, the porter shall open the door. If the man has come, he shall be led into the church with a procession. There, he shall be for fifteen days in prayer and fasting.\n\nGeraldus notes that men of this nation are more angry than other men and more. hasty are those whytes [who live here], for they are more wretched than those of other lands. Clerks of this land are chaste and have prayed much and done great abstinence daily. And it is reported as a miracle that lechery does not reign here as wine does. Those who are evil among them are worse than others. Good men among them, though few, are good at best. Prelates of that country are slow in correction of trespasses and quick in contemption, not in preaching God's word. Therefore, it is all the saints of that land who are confessors and not martyrs among them. And no wonder, for all the prelates of this land are chosen out of monasteries into the clergy and do as monks should. So many saints are in Ireland and never a martyr among them all since the men are so shrewd and so angry, and the prelates so reckless and unable to make martyrs. They were accustomed to use that. The bishop said so because King Henry the Second had recently come to Ireland, after the martyrdom of St. Thomas Becket of Canterbury. In this way, various kinds of beasts, both male and female, came to be in Ireland after Noah's flood. Men suppose that such beasts swam into Ireland first, and then into other places. Or else, sailing into Ireland brought with them such beasts for the love of hunting or angels at God's commandment brought such beasts into Ireland. Or the earth brought them forth first and fulfilled God's commandment that commanded the earth to bring forth grass and quick beasts.\n\nHere ends the description of Britain, which contains England, Wales, and Scotland. And because Ireland is under the rule of England, and in olden times it has so continued, therefore I have set down the description of the same after the said Britain. I have taken out of Polycronicon. It is necessary for all Englishmen to know. Printed at Westminster by me, Wynken de Worde, in the year of our Lord, 1504, and forty-six.", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Phebus is hardly different from the sun, Apollos. Morpheus, god of dreams, Pluto, god of Hades, Dis Pater. Proserpina, goddess of Hades, Cerberus, porter of Hades, Colus, god of the wind or air, Diana, goddess of woods and hunting, Phebe, goddess of the moon or waters, Aurora, goddess of the dawn or the springing of the day, Mars, god of war, Jupiter, god of wisdom, Juno, goddess of riches, Saturn, god of cold, Ceres, goddess of grain, Cupid, god of love, Minerva, goddess of wisdom, Fortuna, the variable goddess, Pan, god of shepherds, Isis, goddess of fruit, Neptune, god of the sea, Minerva, goddess of battle or harvest, Bacchus, god of wine, Mercury, god of language, Venus, goddess of love, Discordia, goddess of debate and strife, Atropos, death.\n\nHere ends the Interpretation of the names of gods and goddesses.\n\nWhen Phoebus in the crab had not yet\nAnd toward the Lyon his journey take\nTo look on Proserpina\nSitting all solitary alone beside a lake\nMusing on a manner how I might make\nReason and sensuality in one to agree. But I could not bring about the monacord for long. So powerfully could I make none. In my head fell such a heaviness. I was feigning to draw to my habitacle. To row with a pilow me seemed best tryacle. So I laid me down, my diseases to relieve. Anon came in Morpheus and took me by the sleeve. And as I lay half in a trance, twixt sleeping and waking, he bade me arise. For he said I must yield attendance. To the great court of Minos the Just I must go. Me nothing availed against him to argue. For it is often said by them that yet live, he must needs go where the devil drives. When I saw no better, I said I was ready at his commandment. Whether you would lead me to or fro, I arose and forth with him went, till he had me brought to the parliament. Where Pluto sat and kept his state. And with him Minos the judge despairing. But as we thitherward went by the way, I him besought his name I might tell. Morpheus he said, you may call me. A sir said I then, where do you dwell? In heaven or in earth or else in hell. Nay he said, my abiding is in a little corner called Fantasy, and as soon as he had spoken these words, Cerberus the porter of Hades brought there Colus in rags. Again, Neptune and Diana had coupled him. Saying thus, O Mynos, thou sovereign judge, give thy cruel judgment upon Colus, so that we may have cause to praise thy lord Pluto. Then was there made a proclamation in Pluto's name, Coma upon the pain of strict correction. Diana and Neptune might have audience To declare their grief of the great offense To them done by Colus, whom they had coupled, And to begin, Diana was constrained. Whych thus began, as you shall hear, Saying in this wise, O thou lord Pluto, with thy judge Mynos sitting there in fear, Execute your fury upon Colus, According to the offense he has done to me, I have no cause further to appeal, Whych if I do shall not be for your well-being. Remember first how I, as a goddess pure, Over all deserts forests and chases Have taken the charge and placed it under my care. This traitor Colus has many of my places. Destroyed with his blasts and daily menace,\nWhere any wood is, he shall make it plain,\nIf he may resume his liberty again,\nThe greatest trees that any man may find\nIn forest, to shade the deer for their comfort,\nHe breeds\nOut of the earth, this is his pastime,\nSo the deer shall have no resort\nWithin short time to any shade,\nWhere through the game is likely to fade,\nA reproach singular to my name\nShould be for ever while the world lasts,\nAnd to all the gods an high displeaser,\nTo see the game so destroyed by his blast.\nWherefore a remedy pursue in haste,\nAnd let him be punished according to his offense,\nConsider the crime, and you give your sentence,\nAnd who this Diana had made her complaint\nTo Minos, y\\ Judge, in Pluto's presence,\nCame forth Neptune, with visage pale and feint,\nDesiring of favor to have audience,\nSaying thus, Pluto to thy magnification,\nI shall rehearse what this creature, Colus,\nHas done me out of measure.\nThou knowest well that I have the charge\nOver all the sea. & therof god I am,\nNo ship may sail. This text appears to be written in Old English, and it seems to be a complaint or grievance from a mariner (possibly a sailor) regarding a certain Colus. Here is the cleaned text:\n\n\"Great chariot: not a large living man\nBut if he has my soul\nWho offends me within my jurisdiction\nO come and submit him to my correction\nBut since it is now so\nThat you have him here as your prisoner\nI will show you my complaint\nWhyfore I pray you, let him not escape from your danger\nUntil he has made full restitution and recompense\nFor harm to my name through his great offense\nFirstly, this Colus often\nHas made me turn my course against nature\nWith his great blasts when he has been aloft\nAnd ordered me to labor far beyond measure\nIt was a great marvel how I might endure\nThat on the sea banks lies between us high\nSecondly, where my nature is\nTo ebb and flow and keep my course\nHe often makes me miss\nWhere I should have filled ditches deep\nAt a full water I could not creep\nBefore my season came to return again\nAnd then I went faster than I would certainly\nThus has he driven me against my intent\" And contrary to my natural course, he made me absent\nTo my great dishonor, especially\nFor where I had sworn, in both good and ill,\nTo be her protector in all adversity,\nThat they should fall upon the sea\nAnd even suddenly before they could be prepared,\nHe seized them\nAnd frequently with his boisterous behavior,\nBefore they might beware, he drowned them\nAnd at other times he broke topmast and sail,\nWhich caused them to perish before they could load\nThen they cursed that time ever I was found\nThus among the people, my name is lost\nAnd so by his labor, I am put to shame\nConsider this matter and ponder my cause\nTender my complaint as rigor requires\nShow forth your sentence with a brief\nI may not long tarry, the time is fast expiring\nThe offense is great, therefore it deserves\nThe more grievous penalty\nFor offense done willingly, none can pardon\nAnd when God Pluto had pondered a while. He spoke to Minos to know what to do. Then he said openly, \"Like as you have heard, I cause you both to part ways evenly. Neither of them has cause against the other. Then Mynos spoke indifferently to Diana and Neptune. Is there anyone else you wish to declare against him openly? We have said enough to punish him. If you, in this matter, are not partial, remember your name was once equal. Well then said Mynos, let us hear what this boisterous Colus can say for himself. For here (prima facie) it appears to us that he has offended no one. Therefore, Colus, without further delay, shape an answer to your accusation. Or else I must proceed on your judgment. And even as Colus was about to speak for his excuse, in came a messenger from Apollo to Pluto and prayed on his behalf that he would come without danger and bring Diana and Neptune to his banquet. And if they refused, he would fetch them further. He also said that Apollo desires respect for the judgment of Colus, both of Minos and Pluto. Therefore, Diana and Neptune were content with this, and if they were disposed to assent, he desired to know his offense. What do you say, Pluto asked them both. Will you both assent to this? They both replied, the goddess spoke first for my part, and I also said this, Neptune. I am pleased, said Colus. And when they had spoken thus for a while, Pluto commanded the court to be broken up. Then they went together, Pluto and Neptune leading the goddess. Following them came Cerberus with his prisoner. Lastly, I and Morpheus came to the fortress of the god Apollo for his banquet, where many gods and goddesses had gathered. When Apollo saw that they had come, he was very glad and prayed them to sit. But Diana said, \"This is all and some. You shall forgive me, I will not yet. I will first know why Colus transgressed.\" And what execution shall be done to him for his offense? Well said Apollo. Madam, you shall have all your pleasure. Since it will not be otherwise, first let me speak to the matter. Why he is brought into this perplexity? Well said Pluto. And begin to declare evenly by and by. Both their complaints ordinarily. And when Apollo had heard the report of Pluto, in a smiling manner he said, I see well, Colus. Thou hast small comfort to excuse thyself. Thou mayst be dismayed, To hear such great complaints against the laid. Nevertheless, if thou canst say anything for thine own welfare, speak and tarry not. Forsooth said Colus, if I had respite here, I could contrive a defence. But to have your grace's favour is my delight. Wherefore I pray you all, for me, intercede. That I may, by your request, obtain her good grace. And what pain or grief do you provide for me, Without any grumbling I shall endure it. What more can he do but sow to your grace? Behold how the tears from his eyes go. It is satisfaction half for his trespass. Now, glorious goddess, show your pitiful face\nTo this poor prisoner at my request\nAll we think this is best for your honor\nAnd if it pleases you to do this way\nAnd to forgive him clearly for his offense\nI will promise you one thing\nIf he often rebels and makes resistance\nOr disobeys your sentence\nFor every tree that he makes fall\nA hundred shall arise, so that your game shall not decrease\nFor lack of shade, I dare undertake\nWell, sir Appollo said she then will I cease\nOf all my anger and mercy with you make\nAnd then Neptune spoke to his mother, saying:\nAppollo, though Diana releases him,\nHe shall still sue to me for his peace\nAppollo said, \"You think I have forgotten\nYou for my lady Diana, the goddess?\nNo, think not so, for I will welcome\nHer as well as him without long process.\nWill you agree that Phoebus, your mistress,\nMay have the settling of your quarrel?\nI will wait until she makes her decree.\"\nWell then, said Appollo, I pray you gods\nAnd goddesses who are present here. That you companions will aboard fall,\nNay then said Othea. It is not convenient,\nAdieu, order in every place is expedient,\nTherefore you may not let,\nTo be your own marshal at your own basket,\nAnd when Apollo sees it, none other will be,\nHe called to him Aurora, the goddess,\nAnd said, though you weep yet shall you before me,\nAy keep your course & put yourself in pressure,\nSo he set her first at his own feast,\nWith her moist clothes, anointed with terys all,\nThe meadows in May shew their copulation,\nNext to her sat Mars, the mighty god and strong,\nWith a flame or tire envious around,\nA crown of iron on his head, a spear in hand,\nIt seemed by his countenance as he would frown,\nAnd next to him, as I perceive, sat\nThe goddess Diana in a fine mantle,\nOf black silk purified with powdered hermine,\nLike as she had taken the mantle and the ring,\nAnd next to her was arrayed royally,\nThe god Jupiter in his demesne,\nFull sad and wise he seemed,\nA crown of tin stood on his head,\nAnd this I record of all philosophers. That little store of coin kept in their coffers, joined to him, was the goddess Juno richly seen,\nIn a sercite it shone as bright as glass,\nOf goldsmith's work wrought by dene,\nOf royal riches wanted she none, I ween.\nAnd next by her sat the god Saturn,\nWho often causes many one to mourn,\nBut he was clad, I thought strangely,\nFor of fro,\nIn his hand he held a falcon all bloodied,\nIt seemed by his cheer as he would make a fray,\nA baldric of ashes around his neck gay,\nHe had, & above an high on his head,\nCouch'd with heylstones he wore a crown of lead,\nAnd next in order was set by his side,\nCeres the goddess in a garment\nOf sackcloth made with sleeves large & wide,\nEmbroidered with shags & sickly bent,\nOf all manner greynes she scaled the parent,\nIn token that she was the goddess of corn.\nOlde poets say she bears the horniest horn.\nThen was there set the god Cupid,\nAll fresh & gallant and costly in array,\nWith arrows and rings he was beset so. The plays therof shone as if it had been day\nA kerchief of pleasance stood over his helmet always\nThe goddess Ceres he looked upon in the face\nAnd with one arm he did embrace her\nNext to Cupid in order by and by\nOf worldly wisdom sat the fortress\nCalled Othea, chief ground of polycy\nRevealer of knighthood of prudence, the goddess\nClad all in purple was she more and less\nSave on her head a crown there stood\nCouching with pearls orient fine and good\nAnd next to her was god Pluto set\nWith a dark mist envy enshrouded all about\nHis clothing was made of a smoky net\nHis color was both within and without\nFull dark and dim his eyes great and stout\nOf fire and sulphur all his odor was\nThat woe was me while I beheld his face\nFortune the goddess with her variegated face\nWas unto Pluto next in order set\nVarying she was ever in short space\nHer wheel was ready to turn without let\nHer goad was of gaudy green serpent\nChangeable of sundry diverse colors\nTo the conditions according to her shores\nAnd by her sat he, unworthy though he were The rude god Pan, shepherd's guide,\nClad in russet fur and shaggy like a bear,\nWith a large basket hanging by his side,\nA piping shepherd's pipe at his feet,\nHe played merrily in his throat,\nIsis, the goddess, kept him company,\nSitting next to him at the table,\nIn a close, curtained enclosure,\nWith broad branches and leaves large and wide,\nLooking like any grass in summertime,\nShe had the governance of all manner of fruit,\nHer sustenance was of savory, odoriferous things,\nNext to her was set Neptune, the god,\nWho resembled a fisherman, as I spoke before,\nIt seemed his clothes were wet around him,\nHe wore a girdle studded with many a pearl,\nHis strange attire amazed me greatly,\nA ship with a top and sail was his crest,\nI thought he was gayly disguised at the feast,\nThen Minerva, the goddess, took her seat,\nJoined to Neptune, both in curasses clad,\nGaulets on her hands and sandals on her feet,\nShe looked around as if she had been mad,\nAn hammer and a sickle on her head she had. She wore two bookellers by her side,\nWhere this was all her pride. Then came the god Bacchus and set her down,\nHolding in his hand a cup full of wine,\nOf green vine leaves he wore a jolly crown,\nHe was clad in clusters of grapes, good and fine,\nA garland of ivy he chose for his sign,\nOn his head he had a threadbare kendall hood,\nAlgymlot and a fawn stood next to him,\nNext to him sat Phoebe with her pale color,\nFat she was of face but of complexion feint,\nShe said she ruled Neptune and made him to awe,\nAnd once in the month was she met with Phoebus,\nAlso was she Ceres, was intended,\nThus she sat and told the might of her nature,\nAnd on her head she wore a crown of pure silver,\nJoining to her Mercury took his seat,\nAs came to his course, witness the zodiac,\nHe had a golden tongue as fill for his degree,\nIn eloquence of language he passed all the page,\nFor in his talking no man could find lack,\nA box with quicksilver he had in his hand,\nMultipliers know it well in every land. By the side of Venus sat, whose complexion was brightly golden long-lasting,\nHer skin crisp and her eyes columbine,\nHer heart's cheer so light it roused my heart,\nPatroness of pleasure, named well she might,\nA smock was her attire garnished curiously,\nBut above all others, she had a wanton eye,\nOn her head she wore a reed coppice crown,\nA nosegay she had made most pleasantly,\nBetween her and Aurora. Apollon set her down,\nWith his beams bright he shone so fiercely,\nThat he thereby gladdened all the company,\nA crown of pure gold was on his head set,\nIn sign that he was master and lord of this banquet,\nThus was the table set round about Notos,\nWith gods and goddesses, as I have told you,\nAway from the board was a great rout\nOf sage philosophers and poets manyfold,\nThere was sad Sychero and Aristotle old,\nTholome Dorotheus and Diogenes,\nPlato Meshela and wise Socrates,\nSortes and Sapphirus with Hermes stood behind,\nAuicen and Aureoys with them were in the fire,\nGalen and Hippocrates, medicine in mind. With help of Esculapius drew near,\nVirgil, Orpheus, Ovid, and Alberte attended,\nEuclid and Alberte yielded their attendance,\nTo please the gods and goddesses.\nOrpheus, with his harp, was there, and as a musical poet,\nHe made melody. Other minstrels had none, but Pan carped\nAt his lewd bagpipe, which caused the company to laugh.\nYet many more were there, if I should not lie,\nSome young, some old, both better and worse.\nBut more of their names I cannot rehearse.\nOf all manner of deities there was abundance,\nOf metis and drink, plenteous and foison.\nIn came discord to have made a fray,\nBut there was no room to set her in the house.\nThe gods remembered the shameful scene\nAmong the three goddesses that she had wrought.\nAt the feast of Peleus, therefore they thought,\nThey would not join in adventure with her,\nLest she brought them to some inconvenient,\nShe seeing this was wroth out of measure,\nAnd in great wrath out of the palaces went,\nSaying to herself that they should repent,\nAnd anon with Attropos she was met. As he had been a ghost in a winding sheet,\nShe took him by the hand and led him ere,\nAnd told him of the banquet that was so delightful,\nHow she was received and what chat she had there,\nAnd how every god sat in his state.\nIs it thus, said Atropos, what in the devil's date?\nWell he said, I see well how the game goes,\nOne for your sake shall I make them angry,\nAnd when she had him all together told,\nFrom her he departed and took his leave,\nSaying it was for her sake his way he would take,\nInto the palaces his matters to move,\nAnd ere he then went, he thought them to greet,\nWith such tidings as he should tell them.\nSo forth he went and spoke words fell,\nWhen he came in the presence of the gods all,\nAs if he had been wood, he looked him about,\nHis sheet from his body down he let fall,\nAnd on a rude wall he saluted all the route,\nWith a bold voice carrying words stout,\nBut he spoke hollow as if in another world,\nHad I spoken here, woe would have befallen.\nHe stood forth boldly with grim countenance,\nSaying thus as ye shall hear. All you great gods, attend to my words without danger\nRemember how you made me your officer,\nTo finally chastise those who disobeyed or would disregard your law,\nAnd for greater security, you sealed my patent,\nGranting me full power to occupy what I had intended,\nAnd nature can testify this, if she is examined, she will not deny it,\nFor when she forsakes him, I am always ready to take him to my care.\nThus, I have faithfully, with all my diligence, executed the office of antiquity,\nGranted to me by your coming sentence.\nFor I spared none, high or low degree,\nSo that on my part, no default has occurred.\nAs soon as anyone committed himself to me,\nI struck him to the heart, he had no other grasp.\n\nAlexander the Great and mighty conqueror,\nJulius Caesar with all his company,\nDavid nor Joshua nor worthy Arthur,\nCharles the noble one was so great in honor,\nOr Judas Maccabeus for all his true heart,\nNor Godfrey of Bouillon could hinder me,\nNabugodonozor for all his great pride. I have cleaned the text as follows:\n\nThe king of Egypt the cruel, Iason and Hercules never went so far,\nCydras Hanibal or gentle Syppo, Cyrus Achilles or many another,\nFor safe or foul gate, to me no grace,\nBut all at the last. I saw them with my mace,\nThus have I brought every creature\nTo an end, both man, fish, foul, and beast,\nAnd every other thing in whom dame nature\nHas any jurisdiction, either most or least,\nExcept only one in whom your highest\nIs broken for you; for you promised\nThat my might of none should be despised,\nWhen of the contrary I can well avow,\nIs true for one there is that will not apply\nTo my correction nor in any way bow\nTo the point of my dart for dole or destiny,\nWhat comfort he has or the cause why\nThat he so rebelliously resists, I cannot think right,\nBut if you have granted your elders safety and protection,\nAnd if you have done so, then do not act as gods,\nFor a god's writing may not be reversed.\nIf it should be, I would not give two pence,\nFor grant of your patent of office near of fee. Wherefore, in this matter, do me equity, according to my patent. This be not done yet. You have no and my service or my good will, and when all the gods had heard of it, as they had been wood, they rent asunder advocates, and said:\n\n\"Taken and destroyed be his body, blood, and bones, and they swore great oaths for the nones. The law to dispose of him was so malapert. He should be taught for being so pert.\n\nWell said Apollo, if he be on the earth, with my burning chariot I shall confound him. In faith, I asked Neptune, and if he keeps the sea, he may be full sure. He shall soon be drowned.\n\nA knight said, Mars, we have well found this,\nThat any disobeyed our godly precept,\nWe may well think we have long slept.\nBut nevertheless, where I may find him,\nWith thunder and lightning about I shall chase him,\nAnd I asked Saturn before and behind,\nWith my bitter cold, she shall show him hard grace.\n\nWell said Mercury, if I may see his face,\nFor ever of his speech I shall him deprive,\nSo that he were better be dead than alive.\nYou said, Othea, yet may he well be.\" In the air where he will and ask you no leave, I counsel that we all entreat Neptune to forgive his anger, and then I doubt not that Colus will not be averse. So may you be sure he will not escape, and else of all your anger he will make but a jest. But to tell you how Colus, in danger of Pluto, had almost forgotten, I will not proceed on this matter until you let me have knowledge. It fell on a day, the weather was wet, And Colus thought he would go on his amusement To rejoice his spirits and find comfort. He thought he would see what was in the ground, And in caves he began to prepare himself A drought had the earth late before found, That caused it to shrink and crack more and less. Suddenly, by wet constraint, the ground was forced To close its superficial face. So tight was it that Colus had no space To escape; he was still held within. Looking where he might have gone out far or near, He was suddenly seen, and one rode to Pluto And told him how Colus was in danger. Then said he to Cerberus, fetch that prisoner for me,\nUntil I have seen, let him not go at large.\nAs thou wilt answer him, I give thee this charge.\nThus was Thisbe taken prisoner.\nThen it happened that on the same day,\nPluto had decreed for a great matter.\nMinyas sat in his robe of gold,\nWherefore Cerberus took the next way,\nAnd led him to the place where the court\nWhere, as I told you, Morpheus brought me.\nSo there came Diana, carried in a chariot,\nTo make her complaint, as I told you all.\nAnd Neptune did both make and mar,\nRoaring with his waves and tossing like a ball.\nThere was the first sight I ever saw of them.\nAnd if I never do so again, I care not a straw.\nBut now to my matter to return again,\nAnd to begin anew. Where I left,\nWhen all the gods had done their best,\nThey weighed to decide how he should be relieved\nOf his life, it being Atropos had no further cause,\nThen Phoebus rose from her feet,\nAnd said, \"I pray you, let me speak one word yet.\"\nOthers think it right to say thus. But all to enter into Neptune I hope shall not need\nMyself alone dare take the enterprise\nBefore I am deceived or else I shall succeed\nHow say you Neptune, shall I do this deed\nWill you show your anger at my request\nMadam, said she, if he rules me as you think best\nGramercy, she said, of your good will\nThat it pleases you to show me that favor\nTherefore, may the gods' high pleasure be fulfilled\nPerform my desire && leave all old anger\nFor our elders' welfare and saving of our honor\nAgainst this Colus, it is done, said he then am I glad\nSaid he now, then Colus, be to us true\nMay we then ever subdue him\nYes, and that, quoth Colus, shall you here tell\nNowhere in the air shall he rest nor dwell\nIf he does this, put me in the fault\nWith my bitter blasts, I will assail him\nWhat said the god Pluto, what is his name\nThat thus presumes against me\nVirtue, said Pluto, he has great shame\nHe is never confounded. Thus of him here I speak\nA said this Pluto. In truth, I know him well\nHe has always been my utter enemy. For I will take this matter against him, for all the reasons you have laid for him are not worth a penny without my help. For though you had all said the contrary, he would still breed right beside your altar before this. Nothing can harm or harm him save only one son of my bastard, whose name is Syce, whom he keeps as my ward. Therefore, I now discharge you, Cerberus, from Colus. I will that you bring my dear son Vice and tell him that I charge him to come to me without delay, armed for battle, and with virtue for the sake of all the gods, he must engage him. Then Cerberus went forth with his fiery chariot and brought forth Vice as he did. Against noble virtue, he battled to destroy, riding on a gliding serpent formed like a dragon, hard as glass. Its mouth was aflame with unfailing fire, its wings serpentine and long-tailed. Armed was Vice, hard as any born, blacker than soot, and an unkindly sort followed him. Of unhappy captains of mischief's crop. Pryde was the first. Next to him rode Envy on a roaring lion. Wrath rode a wild boar, and next to it galloped Greed, riding on an olibaphobia-inspired oliphant. After Wrath came Gluttony, sitting on a hog with its great belly. Lechery followed, riding on a goat. Sloth was so sleepy that it came last, riding on a drowsy ass. These were the vices that could be found. It was best for captains to set their field and join the chase. As for petty captains, many were mothers. Manslaughter, murder, theft, and extortion were among them. Arrogance, presumption, with contumacy. Contempt, contemptuousness, and disobedience. Malice, frowardness, great pride, Wodnesse's brawl and impetuousness. Unkindness, oppression, with woeful negligence. Murmuring, mischief, falsehood, and detraction. Usury, perjury, lying, and adultery. Wrongful seizure, sturdy violence. False judgment with obstinacy. Discretion, drunkenness, and imprudence. Bol. Fornication, incest, and adultery. Blasphemy, vainglory, and worldly vanity. Ignorance differs not with hypocrisy,\nScism rancor debates and offenses,\nHeresy,\nNew fanaticalism and subtlety,\nInordinate desire for worldly excellence,\nFeigned power with apostasy,\nDis, Hoor,\nTreason, abuse, and piety,\nUsurpation,\nCame all,\nThese pious captains followed by and by,\nShe, and said they were ready you,\nIdylnesse without the palaces on a fair field,\nBut there was an host to make a fracas,\nI t,\nMany wept among the y, they wielded,\nWhat people they were y, came to y, to disport,\nI shall you declare of many a sundry sort,\nThere were hosts, braggarts, and bawds,\nPraters, faces,\nShameful shakers, sole eyed shavelings,\nOpressors of people and mighty crackers,\nMaintainers of quarrels horrible liars,\nThieves, traitors with false heretics,\nCharmers, sorcerers, and many schematics,\nPretty simonyaks with false usurers,\nMultipliers, coin washers, and clippers,\nWrong usurpers with great extortioners,\nBackbiters, glossers, and fair flatterers,\nMalicious murmurers with great clatterers,\nTargetors, triplers, feigners of tales. Lastyous lurdeyns & pikers, rogues, vagabonds, forgers, lesygues, robbers, choppers of churches, finders of tidings, matters of matters and mony makers, scalkers by night with euesdroppers, fighters, brawlers, brekers of Sabbaths, getters, chyders, causers of frays, tityuylles, tyrrants with tormentors, cursed apostates, religious dissymulers, closshers, cardsharps with common hazard-players, Tyburne coloppis & pursekyters, pillary knights, double-tongued millers, gay Ioly tapsters with hostlers of the stews, whores, bolde blasphemers with false ipocrites, brotheilers, brokers, abhomynable swearers, dryuelled dastardes, dyspysers of rights, homicides, poyseners & common murderers, scoles, caytyses & comberous clappers, idolatrees, enchanters with false renegades, sotyll, ambid, pseudo prophets, false sodomytes, Ouelmer, Wytewoldes, I suffer sin to their sights, auourerers & abhomynable auntours, of syne great claypers & makers of damours, unthrystes & unlustes came also to that game, wt lusk, losells, y- might not thrive for shame. These were the commons who came that day,\nReady bowed in battle virtue to abide,\nApollo began to say to the gods and goddesses being there,\nTo the goddess and god, \"It seems convenient for a hero to ride,\nTo virtue and bid battle make himself ready,\nTo defend, indeed it shall be soon,\nAnd let him not be suddenly taken,\nDispersed or then he be aware,\nFor if he were cowardly, take in a snare,\nYou said vice, for I have no care,\nI will take advantage where I may,\nThat hearing Mercury, he went to warn virtue of all this strife,\nAnd bade him awake and make himself strong,\nFor he was like to endure that day,\nA great mortal shock,\nWith vice, therefore he bade him not long,\nTo send after more succor,\nIf he did it would turn him to sorrow,\nAnd briefly the matter to him he declared,\nLike as you have heard beginning and ending,\nWell said virtue, she shall not be spared,\nTo the fight I will wend, how it fares,\nBut thank you, Mercury, my own dear friend,\nFor your true heart and faithful intent. That you have mentioned this matter to me, Morpheus departed away from virtue, returning again to the palaces. None saw me as I dare well say, at the time virtue did her best. People were raised to maintain her quarrel. Imagination was her messenger. He went to warn people both far and near, urging them to come as quickly as they could, to strengthen virtue without fail. He said he would have a long time before it was night, and would wage a mighty strong battle against vice. Of ungracious gestures, he brought a long tail. Therefore, it is necessary to help at this need, and after this, virtue will reward your deeds.\n\nWhen Imagination had gone on his circuit, to virtue's friends all around, within a short time, many men of might were gathered. They comforted him and bade him put no doubt, though he brought never so great an army. And when virtue saw the substance of her host, he prayed all the company to the field, with their pious captains, both least and most. And with his captains should follow readily,\nFor he said he knew well where Vice was near,\nAnd whoever might first of the field recover the center,\nWould keep out the other and he should not easily enter.\nThen he sent forth Baptym to the field beforehand,\nAnd prayed him earnestly to overspread,\nThat no train nor caltrop were in it,\nTo drown or harm him or his men.\nAnd when he arrived there, he began to see\nHow Vice, his pursuer, had entered beforehand and had seized up all.\nBut as soon as Baptym had caught sight of this,\nHe fled quickly away and left the field alone.\nAnd immediately Baptym entered with his might,\nSearching all around where this crime had gone.\nBut the field was completely empty, he found none.\nThen came Virtue after with his great host,\nAnd his mighty captains, both least and most.\nBut to inform you how he got there,\nAnd what kind of captains he brought to the field,\nHimself certainly was the first man\nOf all his great host that was seen there.\nSitting in a chariot richly adorned,\nWith gold and pearls and precious gems. Four knights surrounded the victorious lord's chariot. One guided it at each corner, conveying it according to virtue's intent. Righteousness led the way, followed by Prudence. At the third corner, Strength was set, and Temperance kept watch at the fourth. These knights guided the chariot to the pleasure of virtues. Next to the chariot rode seven captains, each in order.\n\nHumility rode first, a lamb beneath him,\nA gentle falcon perched on his helmet.\nNext came Charity, riding on a tiger,\nRodity, a rose, kept a cheerful countenance,\nOn his helmet, a pelican.\nNext came Patience, who bore no pet,\nRiding on a camel, carefree.\nA woman rode behind him, boldly going forth,\nLiberality followed, seated on a dromedary,\nBearing an osprey as his crest,\nAnd next came Abstinence, riding on a heart,\nTiappled and aglow. A popemal was his crest, he was of great defense. Next followed chastity on an unicorn. A turtyldoue he bore on high for his crest. Then came good sense last of those. vii. Riding on a panther, a sorrel-colored beast, Gloriously seen as he had come from heaven. A crane on his head stood, his crest to steady. All these vii captains had standards of price. Each of them according to his device. Many pious captains after these went. As true faith and hope, mercy, peace, and pity. Right truth meekness with good intent. Goodness, concord, and perfect unity. Honest, true love with simplicity. Prayer, fasting, and almsgiving. Joined with the articles of the creed. Confession, contrition, and satisfaction. With sorrow for sin and great repentance. Forgiveness of trespasses with good disposition. Resistance of wrong, performing penance. Holy devotion with good continuance. Priesthood followed with the sacraments. And sadness also with the confraternities. Suffrance in trouble with Innocency. Clennesence and chastity,\nContent and pleased with pitiful power,\nUnderstanding well the ministry of equity,\nDiscerning right from wrong with indifference,\nLaboring the service of God to multiply,\nRefusal of riches and worldly vanity,\nPerfection with perfect contemplation,\nReligion profession well kept in memory,\nGreat fear of God with holy prediction,\nCelestial wisdom with ghostly inspiration,\nGrace was the guide of all this great multitude,\nWho followed coming with his genealogy,\nThat is to say, grammar and sophistry,\nPhilosophy, natural logic and rhetoric,\nArts of measurement, geometry with astronomy,\nCanon and civil melodious music,\nNoble theology and corporal physics,\nMoralization of holy scripture,\nProfound poetry and drawing of picture,\nThese followed coming and therewith him,\nWith many one more offering their service,\nTo virtue at its need but notwithstanding that,\nSome he refused and said in no way,\nThey should go with him as I could see,\nThese were their names first: numerology,\nGeomancy, magic, and gluttony,\nAstrology, ornithomancy with pyromancy. Fysiomy and palmistry, and all their sequels, if I shall not lie, virtue would not deny them the knowledge nor disdain it with his eye. He would look where virtue granted it, however it was in his will, they would not lightly depart from virtue's field and seeing this, by common assent, they hired a cart and made themselves carried towards vice. Forthwith to serve him they would not misbehave. They were loath to be masterless, in place of better, they chose the worse. But forth to release all the remaining pety captains who were with virtue. Moderate diet and wisdom were their companions. Even wisdom and measure were wary of contagious gear. Loth to offend and loving always to teach, they worshipped and profited with mirth in manner. These pety captains with virtue were in fear. A great multitude came after them, but in comparison to that other side, I believe there was not briefly to conclude, the tenth man who would stay for the battle. Yet nevertheless, I shall not hide it from you. Notable and famous doctors,\nGracious living persons, perpetual peacemakers and discreet confessors,\nDeclarers of holy scripture, fruitful producers,\nRebukers of sin and odious misdeeds,\nFishers of souls and lovers of cleanliness,\nDispellers of vanity and worldly riches,\nPeaceful prelates, just rulers,\nFounders of churches with merciful pastors,\nReformers of wrongs among their progeny,\nCompassionate alms-givers,\nWell-meaning merchants with true artisans,\nVirgins pure and also innocents,\nHoly matrons with chaste continents,\nPilgrims and palmers with true laborers,\nHoly hermits and good solicitors,\nMonasterial monks and well-disposed friars,\nCanons and nuns, faithful professors,\nOf worldly people, true conjugal partners,\nLovers of Christ, confounders of evil,\nAnd all who to God give their good will,\nMaintainers of righteous penitents,\nDestroyers of error, causes of unity,\nActive living persons with set intentions. The deceased to perform acts of mercy and pity\nContemplate those who desire to be\nSole servants unto God alone\nRather than to hold riches in abundance everyone\nThese, with many more than I mention, were present, ready\nTo battle and take such part as virtue demanded\nThey hoped to overcome him, despite his pride\nThough he had more people on his side\nFor the men of virtue were certain\nTo trust in each other and arm in armor\nMacrocosm was the name of the field\nWhere this great battle was to be waged\nIn its midst stood Conscience and beheld\nWhich of them should be brought to captivity\nOf this noble triumph, Judge would he be\nSyndesis sat him within a park\nWith his tables in his hand, marking their deeds\nTo enter the field were high ways five\nFree to both parties, broad and wide\nVirtue would not tarry but hastened them on\nLest she be deceived by vice at that time\nReluctant to remain long in the field, he was\nIn fact kept from leaving it. For then he thought he had slept too long\nThis mean time while virtue thus prospered\nFor him and his people the field to win\nHe charged every man by grace to be guided\nAnd all who could the field to enter in\nIn all that season went original sin\nTo let vice know how Baptym with his host\nHad entered macrocosm and searched every cost\nA said vice then, I well it is time\nBanners to display and standards to advance\nAlmost too long hadst thou tarried crime\nTo let us have knowledge of this pursuit\nYet I believe I shall teach him a new way\nWherefore I command you all without delay\nToward the field draw in all the haste you may\nThen said the god Pluto, let all men hear\nVice I charge as thou wilt avoid\nOur heavy indignation you draw not behind\nBut put forth boldly to overcome virtue\nIn faith quoth Atrapos and I shall follow\nFor if he escapes your hands this day\nI tell you my service has lost for aye\nForth then rode vice with all his whole strength\nOn his steed serpentine as I told you before. The host, who was of great length, followed. Among those present were penitent and generous men, many a Scot. But before he went thither, I shall tell you more. Of his pious captains he made many a knight, for they should not flee but fight manfully with him. He dubbed falsehood with dissimulation, simony, usury, and ribaldry. Malice, deceit, and lying without extortion. Perjury, difference, and apostasy. With boldness in ill, they kept company these fourteen knights. To wine their spurs they said they would assay. In like manner, virtue dubbed on his side. Of his pious captains, fourteen more joined him. They swore they would wine it that day it should be seen. These were their names, if it be as I suppose: Faith, hope, mercy, truth, also right. With resistance of wrong, a full-haired woman. Confession, contrition, with satisfaction. And all knitted to virtue they were by alliance. Therefore, to him they made assurance. That field to keep as long as they might\nAnd in this quarrel against vice to fight,\nThe lord of the macrocosm and ruler of that fee,\nWas called Freewill, changer of the chance.\nTo whom virtue sent embassadors three:\nReason, discrection, and good remembrance,\nAnd prayed him be favorable to their entreaty,\nFor without his favor at that point in need,\nHe stood in great doubt he could not easily proceed.\nIn like wise vice sent embassadors three,\nFor his party unto Freewill they were sent,\nTemptation, folly, and sensuality,\nBegging him of favor that he would assent,\nTo him as he would at his commandment,\nHave him afterwards when he listed to call,\nAnswer he none to neither party,\nSave only he said the battle would he see,\nTo know which of them should have the victory,\nIt hung in his balance the ambiguity.\nHe said he would not restrain his liberty,\nWhen he came where sorrow should awake,\nThen it should be known what part he would take,\nWhen virtue and vice by their embassadors. They stood in great doubt concerning this answer, yet they declared they would endure the showers and bring a swift end to the matter. So forth came Vice with all his great retinue. Before he reached the field, he sent Seduction stealthily in the guise of a spy. This one showed the field to him with unkind words, causing virtue to feel much sorrow. For this reason, nothing but weeds grew on the ground. They made it as slippery as an elephant. He returned to Vice and urged him to come away, for he had pursued it so relentlessly that Vice should have the day. As it happened, virtue and Vice met as three parties. Virtue saved a little before the field had been fully taken, and his absence would have been complete had he not been delayed. Not encumbered as he was, neither was he ever weighed down. As virtue and his men were among the weeds of sensuality that grew in the field, Vice, upon seeing virtue, began to rage like a madman. Hearing virtue command every man to pause under the sign of the cross. They need not fear. But keep steadfast where you stand\nIt was only a shower that would soon subdue\nTherefore he commanded them to stand and hold their ground\nAnd when vice approached the field\nHe called out for bows and ordered them to shoot swiftly\nBut virtue and his men held back from the fray\nOf the blessed Trinity\nAnd when the shooting was done, vice emerged at last\nIntending to conquer the field with assault\nBut virtue kept it long, he could not enter within\nAll this time fear stood and he pondered\nTo which he must leave and what part he would take\nAt last sensuality had brought him so far\nHe said plainly that virtue would forsake him\nAnd in vice's quarrel, all his power would make\nI ask reason why it is not for the best\nNo force said fear, I will do as I please\nVirtue was grieved when he saw fear\nTake part with vice but yet nevertheless\nHe did what he could to keep the field still\nUntil vice with fear so greatly oppressed him\nThat he was compelled clearly by force\nA little time to retreat and make a hasty retreat\nConsidering all things, it was the best course. First, remember how vices parted one from another,\nAnd then how frequently they were with him, alas,\nWho could deem virtue but in unhappiness,\nMorcover, to think how slippery grass\nThat of sensuality his unkind seat grew,\nUnder foot in standing encumbered virtue,\nYet notwithstanding, virtuous men all\nNobly they bore and fought mightily,\nHowbeit, the slippery glass made many of them fall\nAnd from thence in manner departed suddenly,\nIt seeing vices host began to shout and cry,\nAnd said on in Pluto's name, on and all is ours,\nFor this day shall vice be made a conqueror,\nThus virtue was driven out of the field, it was the more pitiful,\nYet baptism kept its ground still,\nAnd with him abode faith, hope, and unity,\nAnd courage also with companions a great multitude,\nConfession, contrition were ready at their hand,\nAnd satisfaction vice withstood,\nBut all the time while virtue was away,\nA mighty conflict kept they with vices route,\nAnd yet notwithstanding for all that great affray. Hope stands upright, and faith would never falter,\nAnd evermore said, \"Fathers of the Baptist, put no doubt,\nVertue shall return and have its intent,\nThis field shall be ours, or else let me be sent,\nAnd while these petty captives sustained us, the field,\nWith virtue his reward came good perseverance,\nAn huge, mighty host, and when he beheld,\nHow virtue withdrew, he took displeasure,\nAnd what he came to, he said, \"You shall have your chance,\nTake it as it falls, therefore return you must,\nYet once for your sake, what vice shall I justify,\nAlas that ever you should lose thus your honor,\nAnd therewith also the high perpetual crown,\nWhich is for you kept in the celestial tower,\nWhy therefore are you called Christ's champion,\nHow is it that you have no compassion,\nOn baptism, faith, hope, and unity,\nIt stands so hard bestead and fights as you see,\nAll the treasure earthly under the firmament,\nThat ever was made of God's creation,\nTo reward them equally were not sufficient,\nFor their noble labor in His affliction,\nWherefore take upon you your jurisdiction. Rescue those knights and renew the fight,\nOr else forfeit your crown for all your great might,\nWith such words as I have told you,\nBy good perseverance, weary in this way,\nVirtue remembered and grew bold,\nAnd said, \"True knights, rescue I beseech,\"\nLet us no longer delay from this enterprise,\nAgainst the field, so virtue returned,\nIt caused them to be merry, for long before it had dawned,\nAway banner quoth he, in the name of Jesus,\nAnd with that, his people set up a great shout,\nAnd cried with a loud voice, \"Virtue, virtue,\"\nThen the vice host looked about,\nBut I suppose perseverance was not long without,\nHe bathed his sword in his foe's blood,\nThe boldest of them all could not withstand him,\nConstance followed and brought him his spear,\nBut when perseverance saw vice on his steed,\nNo man could hold him till he came there,\nFor to bid him ride, I suppose it was unnecessary,\nAll virtues' host prayed for his good speed,\nAgain vice rode with his great shaft,\nAnd overthrew him for all his subtle craft. That seeing freely came to consciousness and began to repent for what he had done against virtue, praying him of counsel for his great offense. Conscience told him to go there, and he obeyed, disguised so he would not be recognized as he went. When he arrived at humility, it took him in and gave him a token, telling him to go to confession and show his mother with a pitiful look. Why which he did, and was sent to confinement. From then on, he was made to dance from post to pillar, and at last he went forth to penance. But now to tell how vice was overcome, a great part of his host resorted to him. But he was so weak that he could not recognize anyone. And when they saw this, they took no comfort but carried him away through a secret passage. And as they carried him despairingly, vice came to meet them with its reward. Then came down two lovely ladies from the high heaven above the firmament, and said that the great Alpha and most sovereign had sent them for that noble triumph. One of them drove vice to great torment\nWith a fire strong that she bore in her hand\nAnd so he did disappear and all his bond\nThe name of this lady was called Prestence\nShe never left vice nor anyone who would follow\nUntil they were committed by the divine sentence\nAll to pay perpetual and infinite sorrow\nRizwynes saw that no more he should borrow\nThus all entered sharply were they till Cerberus\nHad them confined within his gates Tenebrus\nAnd all the while Prestence with her scourge mercilessly punished\nTo reward vice she thus occupied\nWith all his whole band according to their desert\nThe other glorious lady who came from heaven\nHolding in her hand the palm of victory\nCame down to virtue and took her to the present\nSaying thus that Alpha and Omega had sent him\nAnd as far as I could understand\nThat lady's name was Predestinacyon\nVirtue and his host she blessed with her hand\nAnd in heaven granted them habitation\nWhere each of them reserved was a crown\nShe said in token that they were heirs. Of the glory were the ladyes, who had been conquered, gathered together again. They raised their arms towards heaven and embraced in armies, as if they had been knitted. Suddenly, as they were, they were vanished from my sight. And virtue, with all his company, knelt down and thanked God for the victory. Yet I had to tell you how many vices' hosts sought peace and hid themselves low, beseeching mercy, whatever it cost, to be servants to virtue, or they were lost. Some also sought faith and hope, asking what to do for peace they said they had none. Some also sought baptism to be servants to it, some to one, some to another, as they could. But all went to confession to make themselves clean. And as they came to confession, he bade them go lightly. Before old Atropos had a sight of them, for if he took them, they were lost forever. He said vice to forsake is better late than never. Some also drew near for succor to circumcision. But by him they gained but small favor. For he was in the company had but in dispute, nevertheless he urged them to labor, praying them for old age to aid them. Well I faith for his sake I shall do it if I may do. But first to the best way baptize you go ye, for by him soonest shall you recover grace. Which shall bring you to virtue through process. Therefore in any way look you make a good face, and let no man know of your heaviness. So they were baptized and brought out of distress, brought together to virtue. When this was done, virtue commanded Freweyll before him to come. To whom he said, I have great marvel, you dared be so bold and take part in vice. Who bade you do so and gave you counsel. Justly unto it you shall make me prevail. Then said Freweyll and spoke humbly, kneeling on his knee with a benign countenance. I pray you, sir, let pity turn your eyes to me, and I shall tell you the very truth of all. How it was and who made me take the way. Forsooth, Sensuality his own name they call him. A said Reason, then I well know that fellow. Wild he is and uncontrollable towards me. Is he so quaint in virtue that he should be taught,\nAs a player should draw another draft,\nAnd with it came Sadness with his solemn cheer,\nBringing Sensuality being full of thought,\nAnd said that he had taken him prisoner,\nA welcome said virtue, now have I thee, I sought,\nBlessed be the good Lord as you would be, is it not nothing,\nWhy art thou so wanton and wild, he said for shame,\nBefore you go at large, you shall be made more tame,\nWith Freweyll, a little, and then you shall know,\nWhat shall be thy fineance, and then said in border,\nUnto Freweyll, they are of your bow,\nBegin to slacken but such as you have sown,\nMust you not need repeat, there is no other way,\nNotwithstanding, let see what you can say,\nWhat is your ability to recompense,\nFor the great harm you have done to me,\nForsoth said Freweyll in open audience,\nBut only Macrocosm more have I not lo,\nTake that if it pleases you, I will make it so,\nIf I may understand you, be my good lord,\nIn deed said virtue to that, I will accord,\nThen made virtue reason his left-hand man,\nAnd gave him a great charge, macrocosm, to keep. That sensuality yields him recreation, and began to weep angrily for anger's sake, denying that his sorrow should sleep. Then virtue made reason her friend, and occupied the field for its season. And then virtue said to sensuality, \"Thou shalt be rewarded for thy diligence. Under this form, all frailty shall forsake both more and less, and thou shalt be the giver of sadness. Though it be somewhat against thy heart, thy judgment is given, thou shalt not astray it. And even with it came in Dame Nature, saying thus to virtue, \"Sir, you do me wrong by compulsion and constraint, gentle sensuality, which has served me long. Gently take him from his liberty and set him among them. They love him not to be under their dominion, as it were a castaway or a shoo-clout.\" And indeed, I must have a rule within the macrocosm, for I do not say nay to virtue, but sensuality shall not perform your lust. Likewise, he has done before this, if I may. Therefore, sadness shall restrain thee. Yet thou shalt have thy whole liberty. Within the macrocosm as you have had free\nAnd when virtue had to nature said, \"Thus\":\nA little time his eye cast beside,\nHe saw in a corner standing Morpheus,\nWho before warned him of the impending tide.\nA sycophant said virtue, \"Yet we must abide.\"\nMorpheus said, \"Virtue, I thank you heartily\nFor your true heart and your great labor\nThat you wish to come to me so readily\nWhen you understood the coming of it shall be\nI thank God and you for saving of my hour.\"\nWherefore this privilege now I grant you,\nThat within the macrocosm you shall have your head,\nAnd of the five portals the keys shall you keep,\nLetting in and out at them whom you please,\nAs long as in the macrocosm your father will creep.\nBless who's eye you will hardly with your mist,\nAnd keep your works close there as in a chest.\nSafe I would desire you spare pollution,\nFor nothing may please me but the sound of corruption.\nAnd when he had thus said, the keys he took,\nAnd toward his castle went with his people. Biddy be careful and look about, for sensuality by nature is not quenched. Keep him short, he said, until his lust is spent. It would be better for a child never to be born than to let him have his will and be forever in lust. And when old Atropos had seen and heard all this, he was amazed. He said to himself, I suppose my patent is not all good. And he ran to the palaces as he had intended. Saying to the gods, \"I see you jest. After a worthy feast have you made me gaping? How can a devil overcome virtue, when it fears not all your whole rout? How can you make good your patent, I would like to know? It is impossible to bring that about. I cannot strike it, that is out of doubt. A good Atropos said, \"God Apollo, an answer convenient shall you have here.\" The words of your patent, I dare well say, reach not beyond where dame nature has jurisdiction to allow your way, and largesse to strike as long as it cures, and as for virtue, it is no creature. Vnd thy predicament contained in quantity. Why his destruction does not extend to the Atropos then I see well, That all the gods are but counterfeit. For one god there is it can everydel Turn as him, both drye & wete. In whose service I shall attempt to get And if I may once to his service come Your names shall be put in oblivion Thus went Atropos from the palaces wroth But in the meantime while he, the thief, was Glyndying by the palaces residence Goes towards macrocosm with a painted face Clad like a pilgrim walking a great pace In the form as he had been a man of Inde He meant to make reason and sadness both smile With sensuality was he soon acquainted To whom he declared his matter privately Yet he was espied for all his face painted Then reason commanded him lightly For his ease, I counsel thee sadness So was sensuality ever kept under foot That to residence might he do no harm Then he went to nature and asked her aid His intent to obtain what was best to do She said ever since virtue of vice has won the day, and reason with sadness has ruled the field so, that I and sensuality may little for the doing. For I may no more but only keep my course, and yet is sensuality stronger in keeping and yours. Thus, hearing this, he might not proceed. Then reason and sadness took weedwhacks twain, and all wild wantons out of the field began to weed. With all the slippery grass that grew from the seed, sensuality before them sowed. And from thence forth kept it clean for virtue. Then new grass began to sprout in the field, all unlike it in color, fair and bright. But then I saw a marvelous thing. For the ground of the field began to be hoary and white. I could not conceive how he might do this, till I was, but where virtue occupies, it must needs well grow. Yet in meanwhile while the field thus grew, and reason with sadness had governance, many a subtle messenger they sent to know if it was pleased with him. Now prayer, often fasting and often penance, and when he might go privately almsgiving. And yet to his power he sought help where he needed\nWhile he felt reason rule with sadness\nDespite nature's carnal might\nThey approached Attropos void of all joy\nWrapped in his sheet, he asked if anyone knew\nCould wish him the way to the lord of light\nOr else where men might find righteousness\n\nAt virtue's castle, you may find him\nIf you wish to take the labor there\nAnd there you shall know if you are not blind\n\nThe next way to the lord of light I undertake\nThere went Attropos, seeking to make\nTo righteousness praying that he might\nTake him into the service of the lord of light\n\nWhat said righteousness, the old foolish one?\nWho have you served since the world began?\nBut only him, where have you gone to school?\nAre you double or else the same man\nThat you were first, a sir, he then said\nI pray you heartily hold me excused\nI am old and feeble, my wits are weakened\n\nDeath shall call me from henceforward now. Among all people, you shall be strange\nBut when you begin to make your challenge,\nYou shall be dread, where you become and be welcome.\nAnd for them whom you served,\nFor as much as they presume on them to take,\nYour high name of God they shall deserve.\nTherefore, I dare undertake,\nWhat punishment perpetual among fiends black,\nAnd their names shall be put to oblivion,\nAmong men but it be in derision.\nA has said, Atropos, now begin I wax glad,\nThat I shall thus avenged of them be,\nSince they so long time have made me so.\nYou said righteousness, here is what I say to thee,\nThe Lord of light sent the word by me,\nThat in macrocosm sense shall thou take,\nWherefore thy dart ready look thou make,\nAnd as soon as virtue understood him,\nHe said he was pleased that it should be so,\nAnd even forthwith he commanded the priests,\nTo make him ready the field for to see,\nSo thither went the priests with benignity,\nConveying thither the blessed sacrament of the Eucharist,\nBut first were they there sent,\nConfession, contrition, and satisfaction. Sorrow and great repentance, nota.\nHoly devotion with good disposition,\nAll these there came and also penance,\nAs her debt was to make reparation,\nAgainst the coming of that blessed Lord,\nFaith, hope, and charity were accorded,\nReason with sadness did its diligence,\nTo cleanse the field within and without,\nAnd when they see the bodily presence,\nOf that holy Eucharist, lowly they bowed,\nSo was the Lord received out of doubt,\nWith all humble cheer debonair and benign,\nLikely to his pleasure it was a great sign,\nThen came to the field the minister final,\nCalled holy unction with a chrismatory,\nThe five high ways in particular,\nThereof he anointed and made it sanctuary,\nDeath followed, who would not tarry,\nHis fierce power there to put in effect,\nAs he was commanded, granting dame nature,\nHe took his dart called his mortal lawce,\nAnd bent his stroke towards the field's heart,\nSeeing priesthood, bad good remembrance,\nTowards the field torn him and averted,\nFoe and even with its death there presence took,\nAnd then all the congregation. And as soon as death had ceased,\nThe color of the field was changed suddenly,\nThe grass therein seemed as if it had baked,\nAnd the five high ways were murded upon him.\nFrom thenceforwards none should enter there,\nThe posterns were also unobstructed,\nBoth inward and outward finely shut.\nWhich done suddenly, death vanished away,\nAnd virtue exalted was above the firmament,\nWhere he took the crown of glory, is it always.\nPrepared by Alpha and the omnipotent,\nThe sweet fruit of macrocosm they bore with him.\nAnd on all this matter as I stood musing thus,\nAgain from the field to me came Morpheus,\nSaying, \"What cheer, how liketh you this sight?\nHave you seen enough or will you see more?\nNay, sir, I said, I swear to you,\nThis is sufficient if I knew why.\nThis was shown to me for that reason, the lord said,\nCovet I to have if I might gain,\nFollow me, he said, and have your delight.\nSo I followed him until he had me brought\nTo a four-square hermitage, walled roundabout.\nLook, Morpheus said here may you seek. Find if you will I put the out of doubt\nA little while we stood still there without\nTill Witte, chief porter of it herbergate,\nRequired by study, let us in there eat\nBut when I came, I marveled greatly\nAt what I beheld and heard their report\nFor first, in a chariot elegantly appointed,\nSat Dame Doctrine, her children to exhort,\nAnd about her were many a diverse sort,\nSome willing to learn diverse things,\nAnd some for pretty intelligence,\nCrowned she was like an empress,\nWith three ivory crowns standing on her head,\nAll things about her an infinite procession,\nWere to declare I tell you certainly,\nNevertheless, some in my mind were these,\nWhich I shall to you as God wills me grace,\nAs I saw and heard, I tell you in short space,\nFast by Doctrine, on that one side,\nAs I remember, sat holy text,\nThat opened his mouth to the people wide,\nBut not in opposition to gloss, sat next,\nMoralization with a cloaked context,\nSat and scripture was scribe to them all,\nHe sat always writing of it that should fall.\nThese were those that I there knew. By no manner way, but as I before saw them with reverent company in the field and having dalliance, and as I thus stood half in a trance, while they were occupied about the walls, my eyes began I to dress, where I beheld the marvelous story that ever I saw in any picture. For on those walls was made a singular memory of every creature that was there. Whose names I will rehearse as I can, and bring them to mind in order, every man. First to begin, there was in portraiture Adam and Eve holding an apple round, A flintstone in his hand and Isaac lying bound, On a high mound Jacob sleeping soundly, And a long ladder stood beside him, Joseph in a cistern was also there at that time, Next to him stood Moses with his two tables, Aaron and Hur his arms supporting, Elisha in a burning chariot was there also, And Elijah clad in an hermit's clothing, David with a harp and a sling, Jeremiah Ieremiah and Ezekiel, And closed with lions was Daniel. Abacuc, Micha with Malachy. And Ionas coming out of a whale's body, Samuel in a temple stood,\nWith a bloody Zachary beside an altar, Ozee with Judith stood there,\nConspiring the death of Holofernes and Salomon,\nA child with his sword divided one.\nMany more prophets were certainly there,\nWhose names now do not come to my mind.\nMelchisedech also appeared to me,\nOffering bread and wine as became his kind,\nIoachym and Anna stood behind,\nEmbraced in arms at the golden gate,\nAnd holy John Baptist sat in a desert place,\nAnd now comes to my remembrance,\nI was told I saw Sodachy,\nAnd Amos with a solemn countenance,\nStanding with her face toward Sophonian,\nNeemyah and Esdras were with them,\nThe holy man Job as an impotent one,\nThen followed in picture, Tobit patient,\nThese with many more on that side\nOf the green herb were portrayed.\nA certain Morpheus stayed a little time,\nTurn your face where your back was,\nAnd behold well what you see there,\nThen I was torn as he bade me.\nWith heart steadfast and courage sad. Where I saw Peter standing with his keys,\nPaul with a sword, James also,\nWith a scallop, and Thomas holding in his hand\nA spear and Philip approaching him,\nIa stood barefoot, who was all flayed,\nSimon and Jude showed how they were slain,\nMatthew and Barnabas drawing lots stood next,\nMark the lion was there by his side,\nHolding a book and Matthew in his mode,\nResembling an angel with gloryous wings,\nLuke had a calf to hold his book up high,\nJohn with a cup and palm in his hand,\nAn eagle bore his book, thus I saw them stand,\nGregory, Jerome, Austin, and Ambrose,\nWith Pyllon,\nBernard with Anselm and, as I suppose,\nThomas of Aquino and Dominic, confessors,\nBenedict and Hugo religious governors,\nMartin and John with two bishops,\nWere also there and Chrysostom certain,\nBehind all these was worshipful Bede,\nAll behind and next to him stood Origen,\nHiding his face as if of his death ashamed,\nFor of error was he not all clean,\nAnd on that side stood there last of all,\nThe noble prophetess Sybil, whom men call. Let me remember now, I pray\nMy brain is so thin I seem to feel in my heart\nIn this while have I jousted before\nA benedicite none could I advert\nTo think on Andrew the apostle with his cross\nWhom to forget\nMany one more were painted on that wall\nWhose names now come not to remembrance\nBut these I marked in especial\nAnd more I could tell in continuance\nOf time but for to show you the substance\nOf this matter in the midst of this herb garden\nSits doctrine colored as any crystal clear\nCrowned as I told you late here before\nWho\nAll earthly riches I count as nothing more\nTo you in comparison valuing than a mit\nOver her head hung a cultured fair and white\nOut of whose bile proceeded a great leech\nDouward to doctrine like a son beme\nThe words of doctrine ya\nIn sweetness of savour to her disciples all\nIt far exceeded myrrh and frankincense\nOr any other tree spice or else gall\nAnd when she me espied anon she gan me call\nAnd commanded Morpheus that he should bring me near\nFor she would me shew the effect of my desire She said I know the cause of your coming is to understand, by my information, sensibly the matter of Morpheus showing, as he has led you about in vision. Therefore, now I apply your natural reason to my words, and before you hesitate, you shall know, beginning and end. First, where Colus was brought to Pluto, by his own negligence taken prisoner, within the signified is no more by that matter but only to show how it does appear, that wealth unbridled daily enrages my rule and often causes folly. For like Colus, being at his ease, he restrained himself, desiring to deal where he had no charge. Right so, wantons, by their wildness, often bring themselves into distress. What may be suffered, they who overmuch enjoy wealth, is understood. God's righteousness assigns to every man his due punishment, according to his wickedness. Therefore, he is called the Judge of cruelty. And as for Dianna and Neptune's complaint, figured may be a foolish reason feigned. For as they suggested to have me collude against my kind, which was impossible to bring about, for evermore his liberty had the wind. In the same way, foxes otherwhile are blind, intending to subdue with their own hand. That is too much for a whole land. But what follows, you shall hear.\n\nWhen they had come to the banquet, the great Apollo with his sad countenance, so fair and courteous, began to entertain them. He made their beds on the new geta.\n\nLo, what wisdom does to a fool!\nWhy are children put to school?\nIt is often seen with solemn countenance,\nThat wise men fools overcome always.\nTurning as they list and all their variety,\nChanging from earnest into merry play,\nWhat were they both amended that day,\nWhen they were driven to their wits' end?\nWere they not fee?\nJust so, fools when they have done,\nAll that they can, then they are obedient.\nWithout reward they have no more brain.\nAnd yet it has often been said,\nWhen they have forgotten and set at naught. Afterward, they had all bought it [the land]. As for those who were called gods at that bank, they resembled false idols only to this extent: Morpheus commanded them there to fetch you, so that you should know the manner and the getting of the pagan law and their belief. How false idolatry leads them by the sleeve. Shortly after the world's creation, when Adam and Eve had broken the precept, which clerks call the time of Devolution, the worldly people in pagan law slept until Moses and God kept the tables of stone. In this time, poets feigned many a fable to make reason acceptable and to please the ears of them. They added names to them naturally, which they spoke and called gods by. Some for their strength and might of their nature, and some for their subtle witty conjecture. By nature, just as the seven planets have their proper names by astronomers, but gods were they called by old poets. For the great reverence of the worthy in their spirit, experience proves this at all years. And for those that God has called, for subtle wit that I shall teach thee, how they came by that high name of God in this said time, the people were so rude that any creature, man or woman, held any notable constraint and concluded for the common weal, all the multitude of the common people should call him a god or a goddess, according to the same thing that was so new found. As Ceres, for she discovered the craft of tillage, by which more plentifully corn did abide, the people called her throughout every land, Goddess of corn holding grain in her hand, had laid all power of corn's habitude. Thus were the payments disceived by ignorance. In like manner Isis was called the goddess of fruit, for she first made it multiply, by the name of graffing and so by process, the name of Pan began to deify, for he first found the menstrual sheep to guide, some took it also by their condition, as Pluto, Fortune, and such others. All poets concealed rural people under the cover of fable, taking them properly as acts refusing the figure. Some of them never forsook this error. Often, a false mirror deceitfully reveals a man's face, as you may daily prove at your eye. Thus, the pagans were generally deceived, seeing the deadly enemy of mankind enter within the temples to make the people blind. With his power permitting, he stood on high stages, using any manner of ways by water or land. When did his sacrifice find his answer ready? During the time of Deucalion, from Adam to Moses, idolatry was used throughout the world in common practice. These were the gods that you there see, and as for the authors that stood by them, they were polytheistic philosophers and poets who feigned the fables I speak of here. Then came the time of recall, when God gave Moses the might to regain all his people and began the Old Testament. This was the time sent to the people by Moses, and this lasted until the Incarnation of Christ. Then began the time of reconciliation of man to God, as I surely tell. When the Son of Man willingly suffered death for mankind, this can be found in holy scripture. This reconciliation was the time of grace, when the foundation was laid on the fair stone, and the key was delivered to holy Peter. Heaven then was immediately dispossessed by hell. Thus, mankind was delivered from its bondage, and then began the new testament. The Christian people believe in this presently. These three times are distinctly shown:\n\nFirst, in the picture provided,\nThe second, with the lifted hand, shows the old prophet,\nThe third, on the right hand, is to be told.\n\nThus, you have in vision the very figure\nOf these three times, shown in portrayal.\nThis first refers to the devil,\nFrom Adam to Moses, as recording in scripture.\nSecond, from Moses to the Incarnation. Of Christ keeps recoveries cures, and as for the third, you may be very sure, it will endure from thence till the world's end. But now the fourth, you must have in mind, which is called properly the time of pilgrimage, and some name it otherwise, and call it the time of dangerous passage, and sometimes of war it fully dispises, but whatsoever it be named, I will allow, remember it well and print it in your mind, and of the figure may I show you, and otherwise remember yourself in your heart, how vice and virtue daily occupy one of them in bringing him to perdition, another to endless glory, thus they continue to fight for the victory. It is no need hereof to tell more, for in this short vision, you have seen it before. And as for Atropos, her grievous complaint, unto the gods it signifies no more, but only to show you how friendly constraint, on a steadfast heart, weighs full sore. God will require good will again therefore, discord to death has always been. For discord brings many to their end. Whyfor he thought he would avenge be\nOn his friends' quarrel if that he might\nBecause of her great unkindness she\nWas among them all had so in despite\nAnd at banquet made of so little\nWhich caused them among thee to cast in a bone\nThus often is seen one friend for another\nWill say and do and sometimes feign\nAnd also kinsmen a falsehood or a brother\nWill for his ally ere he have cause complain\nAnd where it he loves do his best pain\nHis friends' matter as his own to take\nWhyce often causes much sorrow to awake\nBe it right or wrong he charges not a might\nAs towards that point he takes little heed\nSo that he may have his forward appetite\nPerformed he cares not how his soul speeds\nOf God or devil have such little fear\nHowbeit one there is that Lord is of all\nWho will at last reward every one\nAnd as for the battle between vice and virtue\nIt openly appears to the Inwardly\nTo make exposure of it, new or old,\nIs therefore superfluous, therefore refuse it. In it you shall find war kept daily,\nJust as you have seen it raging before your face,\nPicture me behind, show it in little space,\nAnd for the macrocosm it is no more to say,\nBut the lesser world, to the common intent,\nWhich applied is to man both night and day,\nSo is man the field to which all were sent,\nOn both sides and they who went there,\nSignify nothing but according to the condition\nOf every man's open face,\nAnd as for the noble knight\nWho took the field when it was almost gone,\nHe signifies nothing but the continuance\nOf virtuous living till death has overcome,\nHe who will reward is at hand,\nAs virtue was with the crown on him,\nWhich is no more but everlasting glory,\nAnd as for priesthood and predestination,\nThat each of them is rewarded according to his desert,\nIs to be understood as damnation,\nTo the vicious it is the very scourge of death,\nReward for them who would pervert virtue,\nAnd endless joy is to them who are elected,\nRewarded and to all who follow the same sect,\nAnd as for the keys of the postern gates five. Whiche reward a man for his labor? Signify not else but while man is alive. His five inward wittes shall be every hour in his sleep occupied in hell and in langour. With fantasies, trifles, illusions, and dreams, which poets call pleasurable streams. And as for residency is no more to say, but after confession turning away. Which to every man returns safely delay, to vicious living again winning. While any man lives, will it never fade. That cursed conclusion for to bring about. But reason with sadness keep it still out. Here hast thou properly the very sentence. Hear now declared of this vision. The picture also yields clear intelligence. Therefore, behold with good discernment. Look well about and take consideration. As I have declared whether it is so, A sir asked Morpheus, what told I thee? Hast thou not thine heart's desire? Look on you wall yonder before. And all that time stood I in a wire. Why did my heart first want to look? Therefore, I stood there, neitherless at last as Morpheus bade me. I looked forward with countenance sad,\nWhere I beheld in portraiture\nThe manner of the field even as it was\nShown me before and every creature\nOn both sides being drawn in small space,\nSo curiously in so little a compass,\nIn all this world was never thing wrought,\nIt were impossible in earth to conceive,\nAnd when I had long beheld it picture,\nWhat quod Mopsus, how long shall you look?\nDaring as a daredevil on your portrayal,\nCome off for shame, your wit stands a crook,\nI hearing that, my heart to me took,\nToward the fourth wall turning my visage,\nWhere I saw poets & philosophers say,\nMany one more than at the banquet,\nServed the goddesses as I said before,\nSome standing and some in chairs set,\nSome looking on books as they had stood so,\nSome drawing alchemists and in their hands bot,\nAstrolabes taking the altitude of the sun,\nAmong whom Diogenes sat in a ton,\nAnd as I was looking on that fourth wall,\nOf Diogenes beholding the image,\nSuddenly doctrine began to call,\nAnd bade me turn toward her my visage. And so I did, with humble courage, ask what you meant, as you had said, \"Yet of these four walls, what do they represent? The picture on the first one, standing at my back, shows the present time of pilgrimage. Of which, before I spoke, why? The second one, facing me discreetly, expressly represents the time of devotion. While pagan law had the dominion, the third wall, standing on my left hand, represents the time of recall. And the fourth, standing on my right hand, determines the time of recovery. This is the effect of your vision. Therefore, there is no need to ponder further. It would be in vain to waste your wits. But during the time of recovery, spend your time well on pilgrimage, and then gracious predestination will bring you to glory at your last end. And even with it came to my mind, my first conclusion was, I had been about to fall asleep and was about to snore, that is, how sensuality might be brought about with reason. Why, which caused me to kneel down on my knee. And doctrine determines it, doubt\nLord God, doctrine cannot, without me,\nBring a conclusion to an end.\nFar from the wit and further for good sense,\nAnd even with it, death began to appear,\nShowing himself as though he would\nHave occupied within the hermitage,\nBut there was none for him, young or old,\nSave only doctrine instructed him,\nAnd when I heard her come with him thus,\nI withdrew behind, more pleasantly,\nFearing full sore lest he with his dart\nThrough doctrine's words would have had or claimed any part,\nWhich would have caused me great sorrow,\nWithin which time and short process,\nReason and sensuality came,\nA: Quoth doctrine, right welcome be you,\nIt is not long since we spoke of you,\nYou muster you, go determine a doubt,\nAnd even with that, she the matter broke,\nTo them and told it everywhere about,\nI would have been then if I had the means,\nFor I looked as black as a coal,\nI would have crept in a mouse hole,\nWhat quoth doctrine, where is he now? That this matter is strange and diffuse, he is a coward, I make my acknowledgment. He hides his head, his conscience to refuse. Blame him not, said reason always, for when he sees death so near at hand, it is his part to withstand, or at least in some way flee, as long as he may. Whoever does otherwise is an idiot, said reason, who fears death, wise men will despise him. What did doctrine say, how long has this dispute gone on between you two? You were not accustomed to agree on certain things, yes, said reason in this matter always. To every man, give our counsel, death to flee as long as they may. All this, we otherwise have done, each other to repress yet without failure, in that point only we discorded. Thus, we have agreed on this point forever. Aha, said doctrine, then is the conclusion clearly determined of the great doubt, that there were many and half in error. She then called me and bade me look out. Come forth, she said, and fear not this route, and even with it, reason and sensuality. And then were vanished all three. I looked forth as doctrine bade,\nWhen death was gone, I thought I was bold,\nTo show myself, but yet I was sad,\nMy doubt was not as I would have it,\nClearly and openly declared and told,\nIt seemed to me as a parable,\nDark as a mystery or a feigned fable,\nAnd doctrine my conceit began to spy,\nWhy asked she, \"Standest thou so still?\",\nWhere is thy thought, art thou in study,\nOf thy question hast thou not thy fill,\nTo the declared tell me thy will,\nHast thou not heard reason and sensuality,\nDeclared thy doubt here before thee,\nForsothe I said, \"I heard what they said,\nBut nevertheless my wit is so thin,\nAnd also of death I was so afraid,\nThat it is out where it went in,\nAnd so the matter I cannot win,\nWithout your help and benevolence,\nTherefore, so express the very sentence,\nWell said doctrine, then give attendance,\nUnto my words and thou shalt hear,\nOpenly declared the concordance,\nA.\nIf you take heed, it clearly does appear,\nHow they were knitted in one open union,\nBoth I why. To understand fully but in every manner,\nBoth are rather death than to be taken,\nLook in the point accord, they holy thane,\nAnd in all other they clearly discord.\nThus is truly set thy doubtful monarch's court.\nI hearing that knelt on my knee\nAnd thanked her lowly for her discipline,\nThat she vouchsafe of her benevolence\nOf those great doubts me to enlighten.\nWell was she worthy to be called doctrine.\nIf it had been only for the solution\nOf my demand and of this strange vision,\nAnd as I, in reverence, should do her homage,\nShe then departed; I cannot tell how.\nBut within a moment gone was she then.\nThen said Morpheus, let us go hence.\nWhat should we here tarry longer?\nHave you not heard a general answer\nTo all your matters that you wish to move?\nMy time draws near that I must rest.\nAnd even therewith he took me by the sleeve,\nAnd said, go hence for it holds me best.\nAs good is enough as a great feast.\nThou hast seen enough, hold the content,\nAnd even with him I went. Until he had brought me back to my bed,\nWhere he found me and then privately,\nHe seduced me, I could not understand,\nSuddenly, as he came, I tell you truly,\nI had awoken from sleep, my body all in sweat,\nShaking for fear of the sight I had seen,\nAppearing to me as if it were true,\nThe battle between vice and virtue,\nBut when I saw it was but a dream,\nA fantasy and a thing of nothing,\nI had no more thought to study it,\nUntil at last I began to ponder,\nWhat was the reason for this vision?\nI took pen and ink and paper to record,\nIn writing, taking careful consideration,\nThat no error would be found in me,\nWhere I could be accused, I ought to have revealed,\nNeither by mouth nor in memory,\nHidden away through many folds,\nWays of accusation might tear me to grief,\nAll this I saw as I lay in a trance,\nBut whether it was with my own eyes physically,\nOr not, in truth, God knows and I do not. To discern I do not intend to delete,\nSo large by my will it does not belong to me,\nWhether it be dream or vision for your own well-being,\nAll that is written here it reads or sees,\nTake the best and let the worst be,\nTry out the corn clean from the chaff,\nAnd then you may say you have a sure staff,\nTo stand by at need if you will hold,\nAnd walk by the way of virtues' lore,\nBut always beware, young or old,\nThat your flesh evermore to virtue incline,\nApply more than to vice the casuer may find,\nThe burden of the field that you daily fight,\nAgainst your three enemies for all their great might,\nThat is to say the devil and the flesh,\nAnd also the world with its alluring cheer,\nWhich looks upon you ever new and fresh,\nBut he is not as he appears,\nLook you keep yourselves always out of his danger,\nAnd so the victory shall you obtain,\nVice from you exiled and virtue in you reign,\nThen shall you have the triumphal reward,\nThat God reserves for every creature,\nAbove in his celestial mansion,\nJoy and bliss infinite eternally to endure. We would pretend to be certain, but the way thither often makes the good Lord angry, and our disobedience changes joy to pain and perpetually keeps us from his glorious sight. For our vicious living through our own folly, let us pray to the Lord of glory, while we are on earth, that he will grant us grace to guide us to a place according to our regeneration. With heavenly spirits, let us magnify his name, which descended for our redemption, offering himself on the cross to his father. Now bless Ihesu, born of Mary. All who have given their audience to this little moralized treatise, compiled by Dan John Lydgat, once monk of Bury, grant eternal joy after your last sentence. Amen.\n\nThus ends this little moralized treatise.\nCompiled by Dan John Lydgat, once monk of Bury. May God have mercy on his soul.", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "\"Sir Trystram and these lords will join me. They granted this, and we ran together. Sir Trystram gave Sir Dinadan a fall. And then Sir Trystram asked him for leave to go in peace. \"You will be welcome,\" said Sir Trystram, and they took their horses and rode to their ships together. When Sir Trystram was at sea, he said, \"Greet King Mark and all my enemies. I will come again, as I may.\"\" And I am well rewarded for fighting with Sir Marhaus, and delivered all this country from servitude, and I am well rewarded for fetching and costs of Queen Isoud out of Ireland, and for the danger I was in first and last, and the danger I had to bring Queen Isoud from the castle Pluere, and I am well rewarded when I fought with Sir Bleoberis for Sir Segwarides wife, and I am well rewarded when I fought with Sir Blamor de Ganys for King Anguish's father, Lady Isoud, and I am well rewarded when I smote down the good knight Sir Lamerok de Galis at King Mark's request, and I am well rewarded when I fought with the king and the hundred knights and the king of Northgalis, who both sought to put his land in servitude, and by me they were put to a rebuke, and I am well rewarded for the slaying of Taulas the mighty giant, and many other deeds have I done for him. Now I have my warrison. And King Mark told me that many noble knights of his round table have spared the barons of this country for my sake. I am not well rewarded when I fought with the good knight Sir Palomides and rescued Queen Isoud from him. And at that time, King Mark said before all his barons that I should have been better rewarded, and then he took the sea.\n\nAt the next landing, near the sea, I met with Sir Tristram and Sir Dynadan, Sir Ector de Maris, and Sir Bors de Ganys. Sir Ector challenged Sir Dynadan, and he struck him and his horse down. Then Sir Tristram wanted to challenge Sir Bors, but Sir Bors said that he would not challenge any Cornish knights, for they are not called men of worth. All this was done on a bridge. And with this, Sir Bleoberis and Sir Dryaunt came, and Sir Bleoberis proposed to challenge Sir Tristram. There, Sir Tristram struck down Sir Bleoberis. Then Sir Bors de Ganys said, I have never encountered a knight of greater valor or worth than the one who bears trumpeters ensnared with crowns. Then, Sir Tristram and Sir Dynadan departed from them and entered a forest. There they encountered a damsel who sought after Sir Lancelot out of love to recruit some noble knights from King Arthur's court to aid him. The damsel knew of the treason planned by Queen Morgan le Fay against Sir Lancelot, and so she came to seek noble knights to help him, as he was to meet them the night or day after. Thirty knights were ordered by Morgan le Fay to lie in wait for Sir Lancelot, and this damsel informed Sir Bors, Sir Gawain, Sir Ector, and Sir Dryas of the treason. They promised her they would be near where Sir Lancelot would meet them. If the knightess encounter him, we will help as we can. So the damsel departed, and by chance she met Sir Tristram and Sir Dynadan. There the damsel told them all the treason that was planned for Sir Lancelot. Fair damsel said, \"Bring me to the same place where they should meet with Sir Lancelot.\" Then Sir Dynadan said, \"What will you do? It is not for us to fight against thirty knights, and I will not do so, as to match one knight or two or three is enough if they are men. But to match fifteen knights, I will not undertake. Sir Tristram, do your part,\" said Sir Dynadan. \"I will not do so, but if you will lend me your shield, for you bear a shield of Cornwall, and for the cowardice named to the knights of Cornwall, you are always forbidden. I will not depart from my shield for her sake who gave it to me,\" said Sir Tristram. But one thing said Sir Trystram, \"I promise Sir Dinadan, if you will promise me to stay here, I shall sleep. I desire no more of you than an answer, and if your heart will not serve, stand by and look upon me and them. Sir Dinadan replied, \"I promise you to look upon and do what I may to save myself, but I wish I had not met you. Then these thirty knights came quickly by these four knights, and they were aware of them, and either of other. And so these thirty knights let them pass for this reason, that they would not anger them if it was because they had dealt with Sir Lancelot, and the four knights let them pass to this extent that they would see and behold what they would do with Sir Lancelot. And so the thirty knights passed on and came upon Sir Trystram and Sir Dinadan. Then Sir Trystram cried out high, 'Behold, here is a knight against you for the love of Sir Lancelot, and there he slew two with one spear and one.'\" With his sword, Sir Dynadan entered, and he did well. Of the thirty knights, ten departed and fled. Sir Bors de Ganys and his three companions saw all this battle. They recognized the same knight who had fought with them at the bridge. Then they took their horses and rode to Sir Tristram, praying and thanking him for his good deeds. They all four knights requested that Sir Tristram join them to their lodging, but he refused. They all four knights then asked him to reveal his name, \"Fair lords,\" said Sir Tristram, \"at this time I will not tell you my name.\"\n\nSir Tristram and Sir Dynadan continued on their way until they came to the shepherds and herdsmen. They asked them if they knew of any lodging or lodging nearby. Forsooth the herdsmen said the herdmen hereby offer good lodging in a castle, but there is such a custom that no knight may be lodged unless he brings two knights, and if you are but one knight, he must bring two. And as soon as you are there, you will be married. So the cunning herdsman said, Sir Dynadan, lodge where you will, for I will not lodge there. Fie for shame, said Sir Tristram, are you not a knight of the Round Table, wherefore you may not refuse your lodging? Not so, said the herdsmen; for if you are beaten and have the worse, you shall not be lodged there, and if you beat them, you shall be well lodged. Sir Dynadan spoke up, \"There are two certain knights,\" then Sir Dynadan refused to stay there in any way, but only as Sir Tristram requested of his knights, and so they rode there. And to make a short story, Sir Tristram and Sir Dynadan defeated them both, and they entered the castle and had good cheer as they could think or deserve. And when they were disarmed and thought to be merry and at rest, Sir Palomides and Sir Gaharys arrived, requesting the custody of the castle. \"What array is this, Sir Dynadan?\" I would like some rest, Sir Tristram replied, \"Now we must needs defend the custody of this castle, inasmuch as we have the better of the lords of this castle, and therefore, Sir Trystram said, \"You must make yourselves ready.\" \"In the devil's name,\" Sir Dynadan exclaimed, \"I came into your company,\" and they made themselves ready. Sir Gaheris encountered Sir Trystram, and Sir Gaheris fell. Sir Palomides encountered Sir Dynadan, and Sir Dynadan fell. Then came their fall for a fall. So they had to fight on foot; Sir Dynadan would not, for he was so sore bruised from the fall that Sir Palomides gave him. Then Sir Trystram unlaced Sir Dynadan's helmet and begged him to help. \"I will not,\" said Sir Dynadan. \"For I am sore wounded from the thirty knights we had but late ago to deal with. But you fare, Sir Trystram,\" said Sir Dynadan, as a madman and as one out of his mind, \"and I would cast myself away. I curse the time that ever I saw you. For in all the world are not such two knights as Sir Lancelot and you, for once I fell into the folly of Sir Lancelot as I have done now with you, and he set me a task that kept me in bed for a quarter of a year. Jesus defend me, Sir Dynadan, from such two knights, and especially from your folly.\" Then Sir Trystram said, \"I will fight with both of you.\" And so Sir Trystram called out, \"Come forth, both of you, for I will fight with you.\" Then Sir Palomides and Sir Gareth dressed themselves and charged at each other. Sir Dynadan struck Sir Gareth a few strokes and then turned away. \"It is too shameful for two knights to fight with one,\" said Sir Palomides. And then he bade Sir Gareth stand aside with the knight who does not wish to fight. And they rode together and fought for a long time. And at last Sir Trystram doubled his strokes and drove Sir Palomides back more than three thrusts. And by mutual consent, Sir Gareth and Sir Dynadan went between them and parted them. And by Sir Trystram's consent, they agreed to lodge together. But Sir Dynadan would not lodge in that castle / and then he cursed the time that he ever came there. / So he took his horse and his armor and departed. / Then Sir Tristram asked the lords of that castle to lend him a man to bring him to lodging. / And they did so, and overtook Sir Dynadan and rode two miles thence with a good man in a priory. / There they were well at ease. / And that same night Sir Bors, Sir Bedivere, Sir Ector, and Sir Draut remained still in the same place where Sir Tristram had fought with the thirty knights. / And there they met Sir Launcelot that same night. / And he had made a promise to lodge with Sir Colgraveance that same night.\n\nBut as soon as the noble knight, Sir Launcelot, heard of the shield of Cornwall, then he knew well that it was Sir Tristram who fought with his enemies. / And then Sir Launcelot prayed Sir Tristram and called him the most worthy man in the world. A knight in the priory named Pellynore desired to know Sir Trystram's name but could not. After Sir Trystram departed and left Sir Dinadan in the priory due to exhaustion, Pellynore said to Sir Dinadan: \"Since you will not tell me that knight's name, I will ride after him and make him tell me.\"", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "\"All troubles and hardships due to discord between them, and the king and princes keeping away from the common people and from poisons and other dangers, will not cease this year. It seems by the revolution of the year that the king of England will overcome his enemy and his children this year. He will die this year. Prince Arthur will prosper and increase this year. The king of France will remain in his realm, and one great man will be punished for war this year, and his enemies will depart without battle, without sicknesses and death, in the second quarter. The king of Romans will be moved by war this year, and his sicknesses will not be constant every day and hour without great difficulty. The first time of greatest peril for the latin book\" Of men subject to black habits, wise philosophers and divines:\n\nIulius will be temperate enough according to his nature, but at the beginning there will be great rains and winds with thunder and lightning, and particularly on the third, fourth, fifth, sixth, seventh, eighth, ninth, tenth, eleventh, twelfth, seventeenth, eighteenth, nineteenth, twentieth, twenty-first, twenty-third, twenty-seventh, twenty-ninth, and thirty days.\n\nAugustus will be temperate enough according to his nature, but in the first third part there will be great rains and winds with thunder and lightning, but in the other two thirds it will alter: eleven, twelve, fourteen, fifteen, sixteen, twenty, twenty-one, twenty-five, twenty-six, twenty-seven, twenty-eight, twenty-nine, and thirty days.\n\nSeptember will be windy and rainy, tempestuous with thunder and lightning, thirty-two days of alteration: two, five, nine, twelve, fifteen, sixteen, eighteen, twenty, twenty-one, twenty-six, twenty-seven, twenty-eight, twenty-nine, and thirty days.\n\nOctober will be according to its nature from the third to the sixteenth day and the twentieth, twenty-first, and twenty-third day, and rainy, cold, and windy most about the twenty-seventh day before and after. November will be very rainy and tempestuous with great changing of the air, rain, wind, and possibly snow.\nDecember will be cold, windy, rainy, and snowy: days of alteracons 2, 4, 6, 7, 9, 10, 11, 12, 14, 15, 17, 18, 19, 21, 25, 26, 28, 29.\nJanuary will be very cold with strong wind, rain, and snow. February will be much like January; note that the days of alteration shall not be taken on the same self day. For some time, it may not be the same in all places due to climate differences. It is noted earlier that it will be dangerous to sail on the sea. Therefore, late sailors and merchants beware. First, the east wind will blow after the south, then north, then west, then east, and by south, then southwest, then east, and by north, and last northwest will blow the most. This year seems to foretell earthquakes in winter, particularly in January and February. Therefore, I conclude that this year will be productive enough of things that grow on the earth, but in some places there will be tempest and corruption of the air, damaging the fruit.\n\nChildren of the sun and messengers will not do well this year due to sicknesses and other misfortunes. This year will bring many sicknesses: constant fevers, tertian pestilence, bleeding from the nose, eyes, belly, and skin between the flesh and the scabs, carbuncles, and pokes. However, compared to the number and diversity of these sicknesses, few men will die from them. Young people and the very old will be most affected, as well as many women. Regarding the pocks and the cure for those who wish to read about it, let them see the Latin book of this year and the previous one, where they will find what may satisfy their minds. Servants this year, both men and women, will not prosper due to sicknesses and will not properly perform their duties to their masters because of pride, and many will leave their masters. Small animals such as sheep, hogs, and others will have sicknesses and will die. Therefore, it is healthy to eat wild meat. Women this year shall have many sicknesses. Women with child shall be in peril. Marriages will be with great strife and falseness, and many will make two contracts, namely in the two middle quarters. Fellows will use cunning and falseness. This year will be more disposed to strife between kings and their subjects than the last. The fifth day of September will be some great peril of earth quake, strife, or fire. The second day of November, the 30th day of December, the 30th day of January, and the 28th day of February, beware that they make insurrections against the prince, for they shall have the worse. The time that men will be most disposed to strife and fighting will be the 10th and 24th of April or thereabout, and after the middle of May and the beginning of June and July, and after the middle of August and before the end of September, and about the beginning and end of November. If there is any death this year of men or beasts, it will not be universal, but rather of men, and by the sword or sudden death and pestilence they shall die. A king or some noble prince will die this year. A man and a woman of great fame and riches will die. Nurses and maidens of kings will be in danger. Inheritances and goods of deceased men will be justly administered. The Christian faith will be honored this year. However, science and wisdom will be less honored. Those who make long journeys and pilgrimages will do well, but some will be vexed with cold sicknesses and of their enemies so that they shall never come home again. This year will not be good for kings to make long journeys in the first and second quarters.", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "standard depiction of medical cosmology\n\nWhen the moon is in Aries, Leo, and Sagittarius, it is good to bleed the choleric. Fire.\nWhen the moon is in Gemini, Libra, and Aquarius, it is good to bleed the sanguine. Air.\nWhen the moon is in Cancer, Scorpio, and Pisces, it is good to bleed the phlegmatic. Water.\nWhen the moon is in Taurus, Virgo, and Capricorn, it is good to bleed the melancholic. Earth.\n\nDepiction of the choleric man (top left inset)\nThe choleric is tied to fire and the lion\nHe has perilous male complexion\n\nDepiction of the sanguine man (top right inset)\nHe is seated and lies in the sanguine\nHe is frail and has joyous wine\n\nDepiction of the phlegmatic man (bottom left inset)\nHe is tied to water and the liver\nHe is simple, sweet, and strongly rooted in the earth\n\nDepiction of the melancholic man (bottom right inset)\nThe melancholic is tied to the pig and the earth\nHe is heavy and has a stone-like nature that does not laugh\n\nDepiction of human anatomy with planetary associations (central figure)\nThe sun gazes at the stomach\nVenus. I. Regarde le rogno.\nMercure le rogno.\nLuna regarde le chef.\nMars regarde le foie.\nIupiter regarde le foie.\nSaturne le poumon.\nDecorative border\niii\na Circu\u012b. dn\u0304i.\nvii\nc sulpicii ep\u0304i\nb oct{er}. stepha.\nd prisce virgis.\nxi\nc oct{er}. ioha\u0304.\nxv\ne vuulsta\u0304i ep\u0304i.\nd oct{er}. i\u0304nocn\u0304.\niiii\nf fabiani & seba.\nxix\ne oct{er}. s. tho.\ngagnetis virgis\nvii\nf Epypha.\nvii\na Vincentii\ng felicis & ia.\ni\nb emerentiane\nxvi\naluciani\nc thimothei\nv\nb scti\u0304 iudoci\nix\nd Co\u0304uertio. pan\nc pauli here.\ne policarpi epi.\nxiii\ndiginii. pa.\nxvii\nf iuliani episco.\nii\ne archadii\nvi\ng thome de aqino\nf hylarii\na valerii ep\u0304i\nx\ng felicis\nxiiii\nb batildis.\na mau. abba\niii\nc saturnini & vi.\nxviii\nb marcelli\nIniano claris calidisque cibis potiaris\nAtque decens potus post fercula sit tibi notus\nCedit enim\nBalnea tutus ites & venae findere cures.\nDecorative border\nd ignacii ep\u0304i\nvii\nd faustini & io\nxi\ne Puri. b. ma.\ne iuliane vir.\nxix\nf blasii ep\u0304i\nxv\nf policronii e.\nviii\ng gilberti\niiii\ng symeo\u0304is ep\u0304i\na agathe ver.\na sabini iulia. vedi XII\nmildred ver.\nc anguli epii\ni sctorus LXIX.\nd pauli epii\nd Cathae s. per\nXIII\napollie ver.\nIX\npolicarpi ii\nf scolastice Mathie apli\ng eufrasie ver.\nXVI\nginuen. pauli\na eulasie ver.\nVI\na fortuna XXVII\nbvvulfrani\nb augustini\nXVIII\nc valentini\nXIIII\ncosvvaldi epii\nNascitur occulta febris februario multa\nPotibus et escis si caute minuere velis.\nTucaue frigora de pollice fugede cruorem\nSugge mellis fauum pectoris morbos qui curabit.\ndecorative border\nIII\nd davide epii\nVII\nf patricii epii\ne cedde epii\ng edvarbi re.\nXI\nf marini\nXV\na ioseph sopo. m\ng adriani\nIIII\nb cuthberti\nXIX\na fote eusebii\nc benedicti\nVIII\nb victoris\nXII\nd affrodosii e.\nc perpetua\ni e theodori psbi\nXVI\nd de. felicis\nf agapiti mar.\nV\ne xl. mar.\nIX\ng Annunciatio\nf agape ver.\na castoris mar\nXIII\ng quirio & ca\nXVII\nb resurre. dn\u0304i\nII\na gregorii pa.\nVI\nc dorothee vir\nb theodore\nd victorini\nX\nc petri mar.\nXIIII\ne quirini\nd fongini\nIII\nf aldelmi epii.\nxviii\ne hylarii & ta.\nMartius humores ginit variosque. dolores Sume pute cocturas if you please vr.\nBaths are healthy: but superstition is in vain.\nVena neither to be abandoned: nor potion to be given.\n\ng Theodore\na Ysidori.\nxi\na Nia. egip.\nxv\nb Aniceti pope.\nb Richardi episcopi\niiii\nc Eleutherii\nxix\nc Ambrosii\nd Alphegi episcopi\nviii\nd Martiani\nxii\ne Victoris pope\nxvi\ne Sixti pope\ni\nf Symonis episcopi.\nv\nf Eufemia\ng Sotheris\ng Egesippus\nix\na Georgii\nxiii\na Perpetui episcopi\nb Vvilfridi episcopi\nii\nb VII. Vergini\nxvii\nc Marci Euague\nc Guthlac\nvi\nd Cleti pope\nx\nd Iulii pope\ne Anastasii papa\ne Eufemia Vergini\nxiii\nf Vitalis mar\nxviii\nf Tiburcii & Va.\niii\ng Petri Martyri.\nvii\ng Osvvaldi\na de Erlre\u0304vval\n\nHere he proves in spring that April has vitality.\nCooked leeks are then opened.\nIn which the body revives: blood also grows.\nTherefore the old is shed: blood is diminished.\n\ng Phil. & Ia.\nxv\nd transl. Bernar\nc Athanasii\niiii\ne Dioscori martyr\nxix\nd Inuen. crucis\nf Dunstan\nviii\ne corona Domini\nxii\ng Bernardini\nf Gothardi\ni\na Helene regine.\nxvi\ng Io. An\u0304. por.\nb Iuliane. v. a Ioannis IX, maris desiderii, tra\u0304s s. Fra\u0304ci, xiii. tra\u0304s s. Nicolo, xvii. Aldelmi, ii. gardiani, vi. Augustini, e Antonini, Beda presbyteri, x. Fulgenius archi-, xiv. Germanici, servacii co._, iii. Coronis mar, xviii. Bonifacii, c Felicis pape, vii. Ysidori, xi. Petronille, c Brendani ep._, Mayo, secure laxari sit tibi cure.\n\nScindatur vena: sed balnea dentur amena. Cum calidis rebus sint fercula seu speciebus. Potibus astricta sit saluia cum benedicta.\n\ndecorative border\n\nNicomedis, iiii. tra\u0304s. Richardi, xix. Marcellini, g Bothulphi, viii. Erasmi, xii. Marcianus & Marcellus, xvi. Petronius, i. Geruasii & pro, v. Bonifacii, c tra\u0304s. Edvad, c Melonis, ix. Vallburge, d. tra\u0304s. Vallsta, e Albini Marti, ii. Villelmi, xvii. Vigilia, f tra\u0304s. Edmund, vi. Na. s. Ioannes, x. Ioannis, a Tra\u0304s. Eligii, a Barnabe, xiv. Iohis & Pauli, xviii. Basilidis, iii. sancti\u0304 Crescetis, vii. Antonii, d Leonis pape, d Basilii ep._, xi. Petri & Pauli, xv. Viti & Modesti, f com\u0113s Pauli.\n\nIn iunio gentes perturbat. medo bibentes. (We drink mead.)\nAtque novellarufuge potus ceruisiarum. (And shun the new wine of the taverns.)\nNec noceat colera valet hec refectio vera. (Let not anger spoil this true repast.)\nLactucefrondes ieiunus bibe fontes. (Let the hungry drink from lettuce leaves and springs.)\n\ng oct. s. iohis. (October 7, Johis.)\nb lrenelmi. (Bernelmi.)\nviii\na visi. marie. (The eighth day before Marie's [feast day].)\nxii\nc carnulphi. (The twelfth day before Carnulphus' [feast day].)\nb tra\u0304s. s. thoe. (The third day before Thoe's [feast day].)\ni\nd rufine & iusti. (Rufinus and Justus.)\nxvi\nc tra\u0304s mar. (The third day before Mars' [feast day].)\ne Margarete. (Margaret.)\nv\nd zoe virginis. (Virgin Zoe.)\nix\nf praxedis. (Praxedes.)\ne oc. pe. & pau. (Ocpes and Pau.)\ng Ma. magda. (Mary Magdalene.)\nxiii\nf tra\u0304s thoe. (The third day before Thoe's [feast day].)\nxvii\na apolinaris. (Apolinaris.)\nii\ng grinbaldi. (Grinbaldis.)\nvi\nb Vigilia. (Vigilia.)\na cerilli ep\u0304i. (Cerillus.)\nc Iacobi et cri. (James and Cri.)\nx\nb vii fratru\u0304. (The seventh day before the brothers [feast day].)\nxiiii\nd Anne. (Anne.)\nc tra\u0304s. benedi. (The third day before Benedict's [feast day].)\niii\ne marthe. (Martha.)\nxviii\nd naboris & fe. (Nabor and Felicitas.)\nf sapsonis ep\u0304i. (Sapsonis.)\nvii\ne priuati mar. (The seventh day before the private Mars.)\nxi\ng felicis & socio. (Felix and Socio.)\nf diui. apo. (Of the gods.)\nxix\na abdon sen. (Abbon, the elder.)\nxv\ng tra\u0304s. svvi. (The third day before Svi's [feast day].)\nb germani. (Germani.)\niiii\na ca. fra\u0304cisci. (The fourth day before Franciscus' [feast day].)\n\nQui vult solamen iulio hoc probat medi camen. (He who wants a remedy for Jullian's [illness] tests this middle remedy.)\nVenanonsindat nec ventre potio ledat. (Let not the vein be cut nor the belly's drink harm it.)\nSomuscompescat: & balnea cu\u0304cta pauescat. (Let sleep soothe and the heated baths rest.)\nProdest rece\u0304s unda alliu\u0304 cu\u0304 saluia mud\u0101. (This drink, with other healing remedies, benefits.)\n\nc Vinculape. (Vincula.)\ni\ne oct. s. laure\u0304tii. (October 7, Lauretius.)\nxvi\nd stephani. (Stephanus.)\nf agapiti. (Agapetus.)\nv\ne inue\u0304. ste. (Inventus Stephanus.)\nix\ng magni mar. (Magnus Mar.)\nf iustini. (Justinus.)\na ludouici ep\u0304i. (Ludovicus.) trans. dnii\nvi\nc October. Marie\nb\nd Vigilia\nx\nc Ciriaci\nxiv\ne Bartholomew apo\nd Vigilia\niii\nf Ludouici re.\nxviii\ne Laurentii\ng Seuerini\nvii\nf Tiburcii\nxi\na Rufi martyrs\ng Clare virgin.\nxix\nb Augustini\nxv\na Ypoliti mar.\nc Decol. s. Io.\niiii\nb Vigilia\nviii\nd Felicis & Ada\nc Assupe. marie\ne Cuthberge ver.\nxii\nd Rochi\nqisqis sub Augusto viuat medicamine iusto\nRaro dormitet estuco quoque vitet.\nbalnea nunc curet nec balnea comestio duret.\nNemo laxari debet vel fleubothomari.\ndecorative border\nxvi\nf Egidii abba.\ni\ng Editha vir.\nv\ng Antonii\na Lamberti\na Gregorii\nix\nb Victoris\nxiii\nb Trans. Cuth.\nc Iohannis mar.\nii\nc Bertini\nxvii\nd Eustachii\nd Eugenii\nvi\ne Mathei apo\nx\ne Eurcii ep.\nf Mauricii\nf Na. b. ma.\nxiv\ng Tecle virginis.\nxviii\ng Gorgonii\niii\na Anochi. m.\nvii\na Saluii ep.\nb Firmini ep.\nb Prothi & Ia.\nxi\nc Cipriani & Iu-\nxv\nc Martiniani\nxix\nd Cosme & Damian.\niiii\nd Inuarisii\ne Exuperii ep.\ne Exaltatus crucis\nviii\nf Michaelis\nxii\nf October. b. ma.\ng Hieronymi\nFructus maturi septembris sunt valeturi\nEt pirum. cum vino panis cum lacete caprino.\nAqua de vrtica tibi potio fertur amica.\ntucius venas padas spehs cu semieades.\ncum vino prebet October octem carne ferina.\nNecnon aucina caro valet et volucrina.\nquauis sint sanas: tame repletio vana.\nquatuor vis comede: sed non cordia lede.\noim sctourux depo edmun.\nComes aiia hugonis vvenefrede.\nocter martini amancii.\nelizabeth leti presbiteri edmundi re.\nleonardi psen marie vvylle. iii\nd Cecilie vergis\nvii\nd iv. coro.\ne Clementis paetus\nxi\nf Grisogoni\nxv\nf Martinus pa.\nxix\ng Katherine\niiii\ng Martinus episcopus\na Linus papa\na Paternus. m.\nviii\nb Agricola & vi\nxii\nb Bricii episcopus\nc Rufus martyr\ni\nc Trajan. erlren\nxvi\nd Saturninus & Si.\nd Macutus\nv\ne Andreas apud\nHoc tibi scire datur quod reuma novit curatur\nQueque nociva vita: tua sint paciosa dicta\nBalnea cu venere tuum nullum stat habere\nPotio sit sanum et minutio bonum\ndecorative border\nf Eligii episcopus\nxvii\na Lazarus episcopus\nxiii\ng Libianus\nvi\nb Gratianus episcopus\nii\na Barbare Venesie vir\nx\nb Osmu\u0304di episcopus\nxiiii\nd Vigilia\nc Sabbe ab\niiii\ne Thomae apud\nxviii\nd Nicholai\nf XXX. matrum.\nvii\ne Acturus andree\nxi\ng Victorius vir.\nf Coep. b. ma.\nxix\na Vigilia\nxv\ng Cipriani ab.\nb Natui. dn\u0304i.\niiii\na Eulalia\nviii\nc Stephani\nb Damascus\nd Ioannis apud\nxii\nc Pauli episcopus\nxvi\ne Sctorus inno\ni\nd Lucie vir.\nv\nf Thomae m.\ne Othilie vir.\ng trans. Iacobi\nix\nf Valerii episcopus\nxiii\na Silvestri\ng Passio barbarorum.\n\nSane suum est mibris rebus calide messe. In the beginning was the Word, and the Word was with God, and God was the Word. This was in the beginning with God. All things were made through it, and without it nothing was made that was made. In it was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it.\n\nThere was a man sent from God, whose name was John. This man came as a witness, to testify about the Light, so that all might believe through him. He was not the light, but came to testify about the Light. There was the true Light which, coming into the world, enlightens every man. He was in the world, and the world was made through Him, yet the world did not know Him. He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. volonte carnis non ex volonte viri, sed ex deo nati sunt. Et verbum caro factum est et habitavit in nobis. Et vidimus gloriam eius gloria quasi unigeniti a patre. Plenum gratiae et veritatis. Deo gratias. Aeternus tu, te invocamus, te adoramus, te laudamus, o beata Trinitas. \u2123 Sit nomen Domini benedictum. \u211f. Ex hoc nunc et tu in saeculum. Oremus.\n\nGloria tibi, Domine.\n\nIn illo tempore. Misit Gabriel angelus a Deo in civitatem Galilee, cui nomen Nazareth, ad virginem despojatam, viri cuyo name erat Ioseph, de domo David: et nomen virginis Maria. Et ingressus angelus ad eam dixit: \"Ave, gratia plena, Dominus tecum: benedicta tu in mulieribus. Que audisset turba est in sermone eius: et cogitabat qualis esset ista salutatio. Et ait angelus ei: \"Ne timeas, Maria, serva: ecce concipies in utero et paries filium, et vocabis nomen eius Iesus. Hic erit magnus et filius altissimi vocabitur.\" Et dabit illi Dominus Deus sedem David patris eius et regnabit in domo Jacob in eternum, et regni eius non erit finis. Dixit autem Maria ad angelum: Quomodo fiet hoc, quia virgo sum? Et respondsans angelus dixit ei: Spiritus sanctus superveniet in te, et virtus altissimi obumbrabit tibi. Ideoque et quod nascetur ex te sanctum vocabitur filius Dei. Et ecce Elisabeth cognata tua et ipsa coepit filium in senectute sua. Hic est ille, qui vocatur Emmanuel: quia non erit impossibile apud Deum omne verbum. Dixit autem Maria: Ecce ancilla Domini fiat mihi secundum verbum tuum. Deo gratias.\n\nSt. Matthew writing in a book. Cum natus esset Iesus, Iude in diebus Herodis regis, ecce magi ab Oriente venuerunt Hierosolimam, dicentes: \"Vbi est qui natus est rex Iudaeorum? Vidimus enim stella eius in Oriente et venimus adorare eum.\" Audiens autem Herodes rex turbatus est et totus Hierosolima cum eo, et congregaverunt oes priores sacerdotes. et scribas populi: \"Ask the people where Christ was born. They replied to him, 'In Bethlehem of Judea, for it is written in Scripture thus: \"But Bethlehem Ephrathah, too little to be among the clans of Judah, from you shall come forth for me one who will rule my people Israel.\" Then Herod summoned the magi in haste and asked them carefully, \"Go and carefully inquire about the child: and when you have found him, report to me so that I too may go and worship him.\" When he had heard this from the king, Herod departed, and behold, the star that they had seen in the east went before them until it stood over the place where the child was. When they saw the star, they rejoiced greatly. And entering the house, they found the child with Mary his mother. And they fell down and worshiped him. And opening their treasures, they offered him gifts: gold, frankincense, and myrrh. And after receiving his response in a dream, they returned by another way to their own country.\"\n\nGloria tibi Domine\nsaint writing. in a book, in illo tempore, Jesus appeared to his eleven disciples and reproached their unbelief and hardness of heart: those who had seen him rise again did not believe. And he said to them, \"Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will follow those who believe: In my name they will cast out demons; they will speak in new tongues; they will pick up serpents; and if they drink any deadly thing, it will not hurt them. They will lay their hands on the sick, and they will recover.\" And Jesus, after he had spoken to them, was taken up into heaven and sits at the right hand of God. But they went forth and preached everywhere, even in places where the Lord was not with them, and confirmed the word with signs following. To God be the glory.\n\ndecorative border\nJudas betraying Jesus with a kiss, surrounded by a crowd of disciples and soldiers\ndecorative border\n\nI Judas went to that place often, for Jesus frequently came there with his disciples. So Judas, having received a morsel, then went at once to the chief priests and the officers of the temple guard and gave them a sign, saying, \"This man is the one you want.\" And they were glad and took him. cohortem apotheticis et phariseis ministros venit illuc cum laternis et facibus et armis. Jesus ita sciens omnia que ventura erant super eum processit et dixit eis. Quid quaeritis? Responderunt ei. Iesum nazarenum? Dixit eis Iesus. Ego sum. Stabat autem et Judas qui tradebat eum cum ipsis. Quare ergo dixit eis ego sum et abierunt retrorsum et ceciderunt in terram. Iterum ergo interrogavit eos Quid quaeritis? Illi autem dixerunt. Iesum nazarenum? Respondit Iesus. Dixi vobis quia ego sum. Si ergo me quaeritis, non vos hos abire. Ut impleverit sermonem quem dixit. Quia quos dedisti mihi non perdim ex eis quemquam. Simon ergo Petrus habens gladium eduxit eum et percussit servum pontificis: et abscidit aurem eius dexteram. Erat autem nomen servo Malchus. Dixit ergo Iesus Petro.\n\nMitte gladium tuum in vaginam. Calicem quem dedit mihi Pater non vult ut bibam illum? Cohors ergo et tribunus et ministri iudaeorum coprehenderunt Iesum et ligaverunt eum et adduxerunt eum ad Annas primum. Erat. The following is the cleaned text:\n\nThe softer Caiaphas, who was the high priest that year, was the one who had given counsel to the Jews that it was expedient for one man to die for the people. Following him were Jesus, Simon Peter, and another disciple. This other disciple was known to the high priest. He entered with Jesus into the atrium of the high priest. Peter stood outside, waiting. Therefore, another disciple who was known to the high priest went out and said to the servant girl at the hearth, \"You also are one of these.\" He replied, \"I am not.\" The servant and the ministers were there, keeping warm near the fires because it was cold. But Peter was also there, warming himself. So the high priest questioned Jesus about his disciples and his teaching. Jesus answered, \"I have spoken openly to the world. I have always taught in the synagogue and in the temple where the Jews come together. I have said nothing in secret. Why do you ask me? Ask those who have heard what I said to them. These things I have spoken to you in the presence of the Father.\" When one of the attendants had given Jesus food, saying, \"So you answer the high priest like this? Judge him according to your law.\" The Jews replied, \"It is not lawful for us to put someone to death.\" To fulfill the word that Jesus had spoken, indicating the kind of death he was to die, Jesus entered the praetorium again and Pilate called him and said, \"Are you the King of the Jews?\" Jesus answered, \"Is it you who say that I am a king? I was born and came into this world to testify to the truth. Everyone who is of the truth listens to my voice.\" Pilate said to him, \"What is truth?\" And after he had said this, he went out again to the Jews. \"He said to them, \"I came not to bring peace, but a sword. You want to release a king of the Jews? Then cry out, 'Crucify him!'\n\nSo out came Jesus, wearing a crown of thorns and a purple robe. He said to them, \"Here is your king.\" But when they saw the chief priests and the temple guards shouting and saying, \"Crucify him! Crucify him, king of the Jews!\" Pilate asked, \"Shall I crucify your king?\"\n\nBut when he heard this, Pilate went back inside the palace again and called Jesus and asked, \"Don't you hear what they are saying?\" But he made no reply, not even to a yes or no. So Pilate spoke again to them, \"But what shall I do with this man?\"\n\nBut they shouted all the louder, \"Crucify him! Why? What wrong has he done?\" But Pilate was determined to grant their demand. He released the man who had been thrown into prison for insurrection and murder, the one called Barabbas. But he handed Jesus over to them to do as they wished.\n\nThen Pilate took Jesus and had him flogged. And the soldiers wove a crown out of thorns and put it on his head, and they put a purple robe on him. They came up and said, \"Hail, king of the Jews!\" And they struck him repeatedly.\n\nOnce more Pilate came out and said to them, \"Look, I am bringing him out to you to let you know that I find no grounds for a charge against him.\" When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, \"Here is the man!\"\n\nAs soon as the chief priests and their officials saw him, they shouted, \"Crucify! Crucify!\"\n\nBut Pilate answered, \"You take him and crucify him. As for me, I find no guilt in him.\"\n\nThe Jewish leaders replied, \"We have a law, and according to that law he must die, because he claimed to be the Son of God.\"\n\nWhen Pilate heard this, he was even more afraid, and he took Jesus back and flogged him. And he handed him over to them to be crucified.\" Pilatus ergo cum audisset hos sermones adduxit iesum foraset sedit pro tribunali i\u0304 loco qui dicitur licostratos: habraice au\u00a6tem gabatha. Erat autem parasceue pa\u2223sche hora quasi sexta. Et dixit iudeis Ec\u00a6ce rex vester. Illi aute\u0304 clamaba\u0304t. Tol\u2223le tolle crucifige eum. Dixit eis pylatus Regem vestrum crucifigam? Responde\u2223runt pontifices. Non habemus regem ni\u00a6si cesarem. Tunc ergo tradidit eis illum vt crucifigeretur. Susceperunt autem ie\u00a6sum & eduxerunt: et baiulans sibi crucem exiuit in eum qui dicitur caluarie locum hebraice autem golgotha vbi eum crucifi\u00a6xerunt Et cum eo alios duos hinc & hinc\ndecorative border decorative border tua. Et ex illa hora accepit ea\u0304 discipulus in sua. Postea scie\u0304s iesus qr iam oi\u0304a co\u0304su\u0304\u00a6mata sunt vt co\u0304su\u0304maret{ur} scriptura dixit Sitio. Vas ergo positu\u0304 erat aceto plenu\u0304 Illi aute\u0304 spo\u0304gia\u0304 plena\u0304 aceto ysopo circu\u0304 pone\u0304tes obtulerunt ori ei{us}. Cu\u0304 ergo acce\u2223pisset iesus acetu\u0304 dixit. Co\u0304su\u0304matum est. Et inclinato capite tradidit sp\u0304m. \u00b6 Iu\u2223dei ergo (qm\u0304 parasceue erat vt no\u0304 remane\u00a6rent in cruce corpora sabbato. Erat enim mqr veradicit vt et vos credatis. Facta sunt enim hec vt scriptu\u2223ra impleretur. Os no\u0304 comminuetis ex eo Et iteru\u0304 alia scriptura dicit. Videbu\u0304t in que\u0304 transfixerunt. Post hec aute\u0304 rogauit pylatu\u0304 ioseph ab arimathia eo {quod} esset di|\ndecorative border\nannunciation to Mary\ndecorative border dr a pascha resurrectio\u0304is vs{que} ad septua\u2223gesimam eta septuagesima vs{que} ad pa\u2223scha dicitur laus tibi dn\u0304e rex eterne glo\u2223rie. Inuitatorium. Aue maria gratia ple\u00a6na Dominus tecum.\nPsalmus. qr in ma\u2223nu eius sunt oe\u0304s fines terre et altitudines montiu\u0304 ipse conspicit. Dn\u0304s tecum decorative border me patres vestri probauerunt & viderunt opera mea. Dominus tecum \nHymnus. \nPsalmus\ndecorative border\nPsalmus. decorative border ipse tan{quam} sponsus procedens de thalamo suo \nDOmini est terra et plenitudo eius orbis terraru\u0304: et vniuersi qui habi\u2223tantin eo Quia ipse su{per} maria fundauit\ndecorative border eu\u0304 et super flumina preparauit eu\u0304. Quis ascendet in monte\u0304 dni: aut quis stabit in loco sancto eius. Innocens manibus et mundo corde, qui non accepit animasua nec iurauit in dolo proximosu.\n\nLectio prima. Decorative border per te meritamus habere premium, et cum electis deiregnare imperpetuum. Tu autem, domine, miserere nostri. Deo gratias. Sancta et immaculata virginitas quibus te laudibus referam nescio. Quia que celi capere non poterant tuo gremio cotulisti. \u2123. Benedicta tu in mulieribus et benedictus fructus ventris tui. Quia. Iube, domine, benedicere. Ora me te, pia, nobis virgo Maria. Amen.\n\nLectio secunda. Sancta Maria, pia et piissima, intercede pro nobis sanctarum sanctissimarum, ut per te, virgo gloriosa, nostra sumat precamina qui pro nobis ex te natus regnat super ethera, ut sua caritate nostra peccamina deletantur. Tu autem, domine, miserere nostri. Deo gratias. \u211f. Beatae virgo Maria, quae dominum portasti creatorem mundi. Genuit qui te fecit et maternum permanes virgo. \u2123. Ave, Maria, gratia plena, dominus tecum. Genuitsti. Iube, domine. Benedicere. Holy Mother of God, be our aid. Amen.\n\nLectio tertia. The Holy Mother of God, who worthy art to receive him whom the whole world could not contain, cleanse us through thy pious intervention: that we may worthily ascend with thee and thy Son without end. Thou art he. \u211f. Blessed art thou, holy virgin Mary, and most worthy of all praise. For from thee is born the Sun of justice, our God. Versus. Pray for thy people, intercede for the clergy, intercede for the devoted female sex: all may feel thy consolation who celebrate thy commemoration. For from thee is glory to the Father. Christ, our God, Paraclete spirit. Thou, King of glory.\n\nDecorative border\n\nThe Visitation (of Mary to Elizabeth)\n\nDeus in adiutorium meum intende, Nomine ad adiuvandum me, festina. Gloria patri et Filio et Spiritu Sancto.\n\nPsalmus: Domine, regnavi terram, decoratus est: induitus est Dominus fortitudo mea.\n\nPsalmus: Generatio et veritas eius, Gloria.\n\nPs. Psalmus. God have mercy on us and bless us, shine upon us with your face and have mercy on us. We will know the way of you in the earth: among the Gentiles is your salvation. Bless the Lord, all you works of the Lord, in all places of his dominion: bless the Lord, O Lord, you heavens and you heavens above the heavens. Bless the Lord, all you hosts of the Lord, you ministers of his, who do his will. Bless the Lord, all his creatures in all places of his dominion: Bless the Lord, O sun and moon, praise him, all you stars of light. Bless the Lord, you heavens, and you waters above the heavens. Let them praise the name of the Lord, for he commanded and they were created. He established them forever and ever; he gave a law to Jacob, and to Israel his law. Praise the Lord.\n\nBlessed are you, Lord, in the firmament of heaven; Lord, you are glorious and highly exalted, forever.\n\nPraise the Father, and the Son, and the Holy Spirit, now and forever. Blessed are you, Lord, God, King of the ages. Amen.\n\nBlessed and praised, you are in the firmament of heaven. You are to be praised, and highly exalted, forever. Amen.\n\nThe frost and snow and hail and cold wind that make his word to come to pass, Mountains and all hills, fruitful trees and all cedars, Beasts and all cattle, creeping things and winged birds,\n\n(Note: The text seems to be cut off at the end, so it is unclear if there is more to be cleaned.) volucres pennate Reges terre et omnes populi: principes et omnes iudices terre. \ndecorative border Vt faciant in eis iudicium conscriptum gloria hec est omnibus sanctis eius. \np\u0304s. LAudate dn\u0304m in sanctis eius: lauda\u00a6te eum in firmame\u0304to virtutis ei{us}. Laudate eu\u0304 in virtutib{us} eius: laudate eu\u0304 scdm multitudine\u0304 magnitudinis eius. Laudate eu\u0304 in sono tube: laudate eu\u0304 in psalterio et cythata Laudate eu\u0304 in tym\u2223pano et choro: laudate eum in cordis & or\u2223gano Laudate eum in cymbalis beneso\u2223nantibus: laudate eum in cymbalis iubi\u2223lationis: omnis spiritus laudet dominum Gloria. a\u0304n. O admirabile commertium creator generis humani animatum corp{us} sumens de virgine nasci dignatus est & {pro}\u00a6cedens homo sine femine largitus est no\u2223bis suam deitatem / \nCapitulum. MAria virgo semper letare que meruisti xp\u0304m portare celi et terre condito\u00a6rem quia de tuo vtero protulisti mundi saluatorem. Deo gratias.\nHymnus. O Gloriosa femina excelsa supra sy\u00a6dera qui te creauit prouide lactasti sacro vbere. Quod eua tristis abstulit tu reddis almo germana intret, ut astra, fenestra facta es. Tu regis ianua et porta lucis, vitam datam per virginem, gentes redeemptae, plaudite Gloria tibi, Domine, quia natus es de virgine, cum Patre et Sancto Spiritu, in sempereterna secula. Amen. \u2123. Elegit eam Deus et praelegit eam. \u211f. Et habitare facit eam in tabernaculo suo. Anima Gloriosa.\n\nPsalm. Benedictus Dominus Deus Israel: quia vidi et feci redemptionem plebis suae. Et erexit cornu salutis nobis: in Dauid pueri sui. Sicut locutus est per os sanctorum: qui a seculo sunt prophetarum eius. Salutem ex inimicis nostris et de manu omnium qui odere nos, Ad faciendam misericordiam cum patriibus nostris: et memorati testamenti sui sancti.\n\nVisitavit nos oriens ex alto. Illuminare his qui in tenebris et in umbra mortis sedent, ad dirigendos pedes nostros in viam pacis. Gloria. Anima Gloriosa, Dei Genitrix, Virgo semper Maria, qui omnem Dominum meruisti portare et regem angelorum, sola Virgo, lactare. nostri quas pia memora revere & pro nobis Christum deprecare, ut tuis plenis patrociniis ad celestia regna meremur pervenire. Oratio.\n\nI beseech Thee, O God, with the faithful memory to remind us of Thy instruction, that we may wisely understand and rejoice in Thy holy consolation, through Christ.\n\nDeliver us / save us / justify us / O blessed Trinity. Let the name of the Lord be blessed. \u211f. From this time forth and forever. Oratio Omnipotens sempiterne Deus, qui servis tuis in vera confessione eternae Trinitatis gloriam agnoscere et in potentia maiestatis adorare unitatem quamcumque fidei firmitate ab omnibus semper muniamur adversis. In qua vivis et regnas. Amen.\n\nBut we are to glory in the cross of our Lord Jesus Christ. Oratio. O Lord, let the earth adore Thee and Thy name be praised. \u211f. Let the psalm be sung to Thy name.\n\nOratio. God, who ascended on the holy cross and illumined the darkness of the world, sanctify our hearts and bodies through Thy holy power. God, who by a wonderful order dispense the ministries of angels to men: hasten to help us, that we, who are assisted by them in heaven, may be strengthened by them in our earthly life. Through the Lord.\n\nOration. O God, who send forth the ministry of John the Baptist among men: grant that we, who are the more fragile among them, may be supported by his intercessions the more. Through the Lord.\n\nAn. Michael, archangel, come to the aid of God's people. \u2123. In the presence of angels I will sing to you, O my God. \u211f. I will adore the temple of your sanctity and confess your name.\n\nOration. O God, who through the ministry of John the Baptist sanctify the children of women: hasten to help us, that we, who are the more fragile among them, may be strengthened by his intercessions the more. Through the Lord.\n\nPeter and Paul, the apostles and true teachers, taught us your law, O Lord. \u2123. Their sound went forth on every earth. \u211f. And their words went forth to all the ends of the earth.\n\nLet us pray. O God, who raised up Peter, the apostle, with your right hand, lest he be drowned in the waves, and strengthened Paul, his co-apostle, the third time: grant that we may be supported by their intercessions. naufragantee de profundo pelagi liberavit: exaudi nos propicius et concede ut ambobus meritis eternitatis gloriam consequamur. Per dominum. An. Andreas christi famulus dignus deo apostolus germanus petri et in passionem socius. \u2123. Dilexit andreas dominum. \u211f. In odore suavitatis.\n\noro. MAiestas tuam, dnue, suppliciter exoramus: ut sicut ecclesia tua beatus Andreas apostolus extitit predicator et rector: ita apud te sit nobis perpetuus intercessor. Per christum dominum nostrum. Amen\n\ndecorative border\n\n\u00b6 De sancto Ioanne evangelista. An.r\n\nIste est Ioannes qui supra pectus domini in cena recubuit beatus apostolus, cui revelata sunt secreta celestia. \u2123. Valde venerabili est beatus Ioannes evangelista. \u211f. Qui supra pectus domini iacuit.\n\nOro ECclesiam tuam, qs dnue, benignus illustra: ut beati Ioannis apostoli tuique evangeliste illuminata doctrinis ad donum perveniat sempiterna. Per dominum. An. \u00b6 Laurentius bonus opus operatus est, qui per signum sanctae crucis cecos illuminavit. \u2123. Dispersit (him) he gave to the poor. Iusticia (his) justice remains for eternity and eternity. Oratio (to us) as omnipotent God: extinguish our vices: who received blessed laurel wreath from your martyr's tormentor, grant us the strength to overcome his flames. Per annum.\n\nStephanus saw open heavens, the blessed man entered, for him heavens will open. \u2123. Glory and honor you have crowned, O God. \u211f. And you have hidden your face from us over the faces of your hands.\n\nOratio (to us) God, make us worthy, as we imitate what we learn and love our enemies, in your commemoration. Who knows how to pray for persecutors.\n\nDecorative border. Our Jesus, uphold your Son.\n\nYou, God,\n\nBlessed Nicolas, still a boy, endured much fasting to afflict his body. \u2123. Pray for us, blessed Nicolas. \u211f. So that we may be worthy.\n\nMaria then touched the feet of Jesus and anointed her hair with perfume. \u2123. Many sins were forgiven her. \u211f. And she went out much.\n\nOratio.\n\nDecorative border\n\nVirgo sancta (Holy Virgin) Catherine, in the Greek city of Alexandria, was crowned by the costly diadem of the king. erat filia. versus. Ora pro nobis beata Katherina. \u211f. Ut digni efficiamur promotionibus christi.\n\nOratio Omnipotens sempiterne Deus, qui glorieuse virginis et martyris Katherine corpus in montem Sinai ab angelis deferri iussisti: concede propice. Ut eis obtentu nos ad arcem virtutum providi, ubi visionis tuae claritatem meremur in tuere. Per xp\u0304m dn\u0304m nostrum. Amen. an.\n\nErat autem Margareta annorum quindecim, cum ab impio Olibrio traderetur in carcerem. \u2123. Specie tua et pulchritudine tua. R. Intende prospere procede et regna.\n\nOratio. Deus qui beatae virginis Margaretae ad caelos par martyrii palma venire fecisti: concede nobis quas: ut eius exempla sequentes ad te pertingere meremur. Per dn\u0304m nostrum Iesum Christum. &c. an.\n\nDecorative border\n\nOro.\n\n\u00b6 Os sancti et electi dei nostri memora mihi ante deum: ut vestris precibus adiuti me reiungi vobis. \u2123. Letamini dominum et exultate iusti. \u211f. Et gloriamini omnes recti corde\n\nOremus Omnium sanctorum tuorum quas dn\u0304e intercessione. Placatus et venia nobis delictorum tribueret remedia sempiterna, concede. Per Christum dominum nostrum. Deus a quo sacra desideria recta sunt opera: da servis tuis illa quae mundus dare non potest, pacem ut et corda nostra mandatis tuis dedita, et hostium sublata formidine tempora sint tuae protectione tranquilla. Per Dominum nostrum. Benedicamus Domino. Deo gratias.\n\nDecorative border\n\nCrucifixion\n\nDecorative border\n\nAiudeis traditus, venditus, afflictus. Antiphona. Adoramus te, Christe, et benedicimus tibi. Quia per sanctam crucem tuam redemisti mundum.\n\nOremus. Dominus Iesu Christe, Fili Dei vivi, poenae passionis crucem et mortem tuam inter judicium tuum et animas nostras nunc et in hora mortis nostrae: largire digneris vivis misericordiam et gratiam, defunctis requiem et veniam, ecclesiae tuae sanctae pacem et concordiam, et nobis peccatoribus vitam et gloriam sempiternam. Qui cum Patre et Spiritu Sancto vivis et regnas Deus. Per omnia saecula saeculorum. Amen.\n\nGloriosa passio Domini nostri. Iesus Christus, erue nos a dolore tristi et duca nos ad gaudia paradisi. Patris cor virginem trinitas tuit. Quando suum filium nocte caputum scivit, ductum ad praetorium mane audivit. Frequens dan suspiro, semper singultus an. Telaudamus et rogamus mater Iesu Christi, ut intendas et defends nos a morte tristi.\n\nOratio:\nDomine sancte Iesu, fili dulcis Virginis Mariae: qui pro nobis mortem moritatus es,\n\nHymnus:\nDeus in nobis quaesumus: et in virtute tua iudica nos, Deus. Exaudi orationem nostram, auribus percipe vox oris nostri, malos insurrexerunt adversum nos et fortis questus sunt in aure nostra: et proposuit pro nobis Deus ante conspectu suum.\n\nPsalmus:\nPsallamus: Domine, Domine, Deus noster, quia tu es salvator noster. Non timebo, quia tu adiutor meus in aeternum. Non invocavi te in tribulatione, et exaudisti me in latitudine. Nuus michi adiutor. timebo quid faciat michi homo Dominus michi adiutor: et ego despiciam inimicos meos Nonum est confidere in Domino: quam confidere in eis Bonum est spesrare in Domino: quam sperare in principibus Omnes gentes circuierunt me: et in noi\u0304e Domini quare vultus sum in eos quare vultus sum in eos quare vultus sum in eos Impulsus uersus su\u0304 ut cadere\u0304: et Dominus suscepit me. Hortorium meum et laus mea Dominus: et factus sum e\u0304 michi in salutem\n\nCapitulum.\nDecorative border dixit michi creator olim et qui creavit me requievit in tabernaculo meo. Deo gratias. \u211f Ave Maria gratia plena Dominus tecum. Ave Maria. \u2123. Benedicta tu in mulieribus: et benedictus fructus ventris tui. Dominus tecum. Gloria patri. Ave Maria. \u2123. Sancta Dei genitrix virgo semper Maria. Intercede pro nobis ad Dominum Deum nostrum. Dominus exaudi. Et clamor.\n\nOratio.\nHora prima ductus esto Jesus ad platum. Falsis testimoniis multum accusatum In collum percutiunt manibus ligatum Vultus Dei contumeliam luere lumen celi gratum. an. Adoramus te Oratio. Dominus Iesus Christe. vt supra.\nDecorative border\nwoodcut: An outdoor scene of a bagpiper playing for dancers around a tree in bloom and angels looking down from above.\nGod, come to my assistance. Lord, make haste to help me. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen. Hymns\nDecorative border\nYour help and your departure from this moment and forevermore, Glory be to the Father. Psalm.\nChapter. In the beginning and before all time, I was created, and I will be with you forever in the holy dwelling before Him.\nDecorative border\nwoodcut illustrating an Epiphany antiphon or responsory (Psalm 71/72, verse 10)\nI have served God. Thanks be to God. \u211f. Holy Mother of God, ever Virgin Mary. Holy Mother. Intercede for us to the Lord our God. Virgin. Glory. Holy Mother of God. \u2123. After giving birth, the Virgin remained undefiled forever. \u211f. O Mother of God, intercede for us. Oration\nCry out, \"Crucify him!\" The hour of the third comes. He is mocked and dressed in a purple robe. His head is crowned with thorns. He carries the cross on his shoulders to the place of the skull. Amen. Adramus te xp\u0113. (You are superior. Oration. Lord Jesus Christ, son of the living God. supra.\nVirgin seeing in the third hour. The head is the mark of the son, the crown of thorns. He bears the cross on his shoulders to the places of suffering. Alas, he is struck with bitter sorrow, an. We praise and ask you. supra. Oration. Lord, holy Jesus, son of the sweet virgin. supra.\ndecorative border\nAdoration of the Magi; inset at lower left: Joseph doing carpentry alongside animals in the stable?\ndecorative border\nps\nUnless the Lord was in us, Israel would say this now: Unless the Lord was in us in the beginning and now and forever: and in the ages of ages Amen.\nPsalm\nChapterVT Thus in Zion was I established and in Jerusalem I rested. I give thanks to God. \u211f. After childbirth, the Virgin remained undefiled. After childbirth. \u2123. Intercede for us. The Virgin remained undefiled. Gloria patri. After childbirth. \u2123. Speechless and sweet in your delights, holy mother of God. Oro nos tuos famulos quosumus, Domine. ut supra.\nSixth hour, Jesus is nailed to the cross. And to the cross were hung the malefactors. Before them, thirsty, saturated with gall. The Lamb of sacrifice is mocked so mercilessly. Amen.\nAdoramus Te, XP. Oratio Domine Iesu Christe, Fili Dei vivi. ut supra.\n\nSixth hour, the Mother looks upon her Son born. Lifted up from the wounds on the cross. Placed among thieves, drinking gall. She returns a hundredfold the insult. Amen.\nTe rogamus et suppliamus. ut supra. Oratio.\n\nDecorative border\n\nThe circumcision of Jesus (baby with halo on an altar; bearded man in bishop's mitre wielding a knife; Mary (woman with halo) kneeling before altar\n\nDecorative border\n\nVeni, Creator. Amen.\nGerminauit Psallatum Dominus, et captivitatem Syon facti sumus, sicut consolati. Nunc repletum est gaudio os nostrum et lingua nostra exultatione. Nucces dicent inter gentes: Magnificat Dominus facere cum eis. Magnificat Dominus facere nobiscum: facti sumus letani. Convertere, Domine. captivity is like a torrent in the south: those who sow in tears shall reap in joy.\nUnless the Lord builds the house, those who build it labor in vain. Unless the Lord guards the city, in vain does he who watches keep watch. A decorative border speaks with his enemies in the Psalm.\n\nPsalm\nI have rooted up a planting in the people: with my hands I have given the heritage to the Lord, and in the fullness of the saints is my delight. I will give thanks to thee, O God. \u211f. Thou art made beautiful and thy border is sacred. Give me strength against mine adversaries. Lord, hear my prayer. And let my cry come unto thee. I will call. Grant us, Thy servants. &c.\n\nJesus on the cross; two women standing near.\nThe ninth hour, Jesus expired. Elay, crying out, commended his spirit to the Father. The soldier with a spear pierced his side. Then the earth trembled and the sun obscured. Adore us, XP. &c. Prayer. In the name of Jesus Christ, the Son of God. as above.\n\nThe ninth hour sees a mournful one die. Giving his spirit to the Father, Elay cried out. The soldier with a spear pierced his side. perforetem. Cadit tuc in extasim dolor sternt an. Telaudamus & rogamus mater Iesu Christi. Ut intendas et defendas nos a morte tristi. Nomine sancte Iesu fili dulcis. ut supra.\n\nDecorative border\n\nThe slaughter of the holy innocents and escape into Egypt.\n\nDecorative border an. Post partum virgo.\n\nPsalmi.\nCapitulum.\nBeata est Maria que dominus portasti, creatore mudisti, qui te fecit et in eternum permanes, virgo. Deo gratias.\n\nHymnus.\nAve maris stella, dei mater alma, atque semper verego felix, celi porta. Sumens illud, aue gabrielis ore, funda nos in pace, mutans nomen eue, Solve vincla reis, profer lumen cecis, mala nostra pelle bona cuncta, posce. Sonta te esse matrem, sumat per te preces, qui pro nobis natus est, esse tuus, Virgo singularis inter omnes, mitis nos culpis solvents, mites facet, castos. Vita presta pura iter para tutum, ut videntes Iesum semper colletur.\n\nDecorative border an. Sancta Maria.\n\nCanticum beate Marie.\nMagnificat anima mea dominum et exultauit spiritus meus in. Oremus. Concede nos famulos tuos. ut supra. (Pray, grant us your servants, O Lord.)\n\nDE cruce depositum hora vesperarum. (The hour of vespers is taken from the cross.)\n\nMater cum aspiceret eius natum carum. (The mother looked upon his dear son.)\n\nOscula amplectitur pignus celi clarum. (He embraces the clear treasure of heaven with kisses.)\n\nCorpus eius madidat stillis lachrimarum. an. (His body is bathed in the tears of dew.)\n\nTe laudamus & rogamus. Oratio omnipotens Iesu Fili Dei vivi. ut supra. (We praise and beseech you, Omnipotent Jesus, Son of the living God.)\n\nOnuerte nos deus salutaris noster. Est avere te ira tua a nobis, Deus, in adjutorium meum iterum. Dn\u0113 ad adjuvandum me festina. Gloria. (Deliver us, O God, our salvation, turn away your wrath from us, O God, be our helper, hasten to help us, Glory.)\n\npatri Sicut erat. an. Cum iocunditate. (Father, as it was in the beginning.)\n\nIudica me Deus et discerne causam meam de gente non sancta. (Judge me, O God, and distinguish my cause from the unholy people.) ab homine iniquo et doloso erue me, quia tu es deus fortitudo mea: quare me repulisti et quare tristis incedo, dum affligit me inimicus. Decorative border. Spera in Deo quem adhuc confido.\n\nPsalm. Domine, non est exaltatum cor meum, neque elati sunt oculi mei, neque ambulavi in magnis: neque in mirabilibus super me decorative border super matrem suam: ita retributio in aeterna mea.\n\nSicut cinamomum et balsamum aromatizas odor:\n\nVirgo singularis inter omnes mitis, nos culpis solvos: mites fac et castos, ita praesta purum iter para tutum, ut videntes Iesum semper collemus.\n\nPsalm.\n\nOratio.\n\nGratia tuam quesumus, Domine, mentibus nostris infunde: ut quis angelus nucius Christi filii incarnationem cognovimus per passionem eius et crucem ad resurrectionis gloria perducamur. Per XP.\n\nHora colectorii datur sepultura. Corpus XPi nobilis spes vitae future, coeretur aromatibus complentur scriptura. Iugi sit memoria: mors hoc michi cura. Has horas canonicas cuide devotione. Tibi. Christe, reconcile us piously. As you suffered pains in the contest, so we, laboring in agreement, may share the crown. An. We adore you, Christ. As before. Lord Jesus Christ, &c.\n\nThe hour of completion of the Mother is prayed for. That the Son may grieve where he is buried, and not wish to depart from there, but remain until he is exalted to the Son. Therefore, have mercy on us, Mother of sorrows. For those whom you bear in your womb, you are the vine's compassionate father. Save us from the pestilence of death and make us one with the redeemed. An. We give and we ask, as before. Oratio.\n\nSave, O Queen, my life, sweetness and our hope. To you we cry out,\n\nexiles, the sons of Eve. To you we sigh and weep in this valley of tears. Therefore, O Advocate, turn your merciful eyes upon us. And may Jesus, the blessed fruit of your womb, be our refuge and consolation after this exile. O Clemens. O Pia. O Sweet, O Virgin Mary, Mother of the Church, eternal gateway to glory, be our refuge in the presence of the Father and the Son. O Clemens. O Clement, O Pious, O Sweet, O Mary, Virgin, hear us. \"Preces omnium ad te pie clamant: Opia Fude, preces tuo nato crucifixo vulnerato et pro nobis flagellato spinis pucto felle potato. O dulcis Gloriosa dei matris cuius natus est pater, ora pro nobis oibus quae tuam memoriam agimus. O misera, terge sordes peccatorum. Dona nobis beatorum vitae tuis precibus. O miset, ut nos salvet a peccatis pro amore tuae matris, et ad regni claritatis nos ducat rex pietatis. O clemens, O pia, O dulcis, miitis Maria, salve. \u2123. Aue Maria, gracia plena, Dominus tecum. \u211f. Benedicta tu in mulieribus et benedictus fructus ventris tui.\n\nOratio. Omnipotens sempiterne Deus, qui gloriosae virginis et matris Mariae corpus et decorative border aiam ut dignum filiorum tuorum habitaculum effici mereretis, cooperate mirabiliter: da ut cuius commemoratione letamur: eius pie itercessiones ab istis malis et a morte perpetua liberemur. Pereat Deus,\n\nGaude, Virgo mater Christi, qui per aurem coepisti Gabrielis nuntio. Gaude, quia Deo plena.\" \"You suffered without pain when you saw your son endure the smell of death and resurrection shines. Let us pray. God, who made the most blessed Virgin Mary's virginity shine in her conceiving and giving birth, may her joys rise up to your son and ascend to the heavens.\n\nRejoice in the virginal flower, surpassing the splendor of the chief angels and saints, adorned with dignity and number. Rejoice, dear mother of God, as the clear light of the day gives light. So you make the true peace orb resplendescent with the fullness of light. Rejoice, you are benignly and happily venerated as the mother of Jesus by the glory. Rejoice, bound by the bond of charity and embraced by dignity, may you be raised up to the highest place to fulfill the desires of the Virgin most sweetly desired by Jesus. Rejoice, Mother of the miserable, for the merciful and eternal Father will give you to those who adore and worship you here in these celestial kingdoms. Rejoice, Virgin Mother of Christ, you alone merit to be the most pious Virgin.\" Essa tantas dignitatis, ut sis sancta trinitatis sessione proxima. Gaude, vergo pura certa manens et secura. Quae septem gaudia non cessaverunt nec decrescerunt, sed durabunt et florescent per eterna secula. Amen.\n\nExaltata escta dei genitrix, super choros angelorum ad celestia regna.\n\nDecorative border: ex ois iniquitatibus eius. Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster. Et ne nos intras in tentationem. Sed libera eos. Requiem aeternam dona eis, Domine. Et lux perpetua luceat eis. Aporta inferni, erue dominos animae eorum. Credo videre bona Domini. In terra viventium. Domine, exaudi orationem meam. Et clamor meus ad te veniat.\n\nOratio.\n\nO Intemerata et ieterna benedictio, O Ioannes beatissime XPI familiis amice, quia ab eodem Domino nostro Iesu XPI firmi custodes et pii apud Deum intercessores michi existatis. Credo enim firmiter et indubitanter, quia velle vestrum, velle Dei est: et nolle vestrum, nolle Dei est. Vnde quicquid ab eis peto, peto et Dei. Illo petitis si non mora obtinetis. Per hanc tam potentissimam vestrae dignitatis virtutem queso michi corpus et animam peto: agite vestris sacris oro, ut cor meum inuisere et inhabitate dignetur spus almus, graver largitor optumus. Qui me a cunctis viciorum sordibus expurget, virtutibus sacris illustret et exaetet: iu dilectioni Dei et proximi perfecte stare et perseverare me faciat. Et post huius vitae cursum ad gaudia me ducat electorum suorum benignissimus paraclitus. Qui cum Patre et Filio coeternus et consubstantialis cum eis vivit et regnat omnipotens Deus in saecula saeculorum. Amen.\n\nSancta Maria Dei genetrix semperque virgo benedicta, que a virgine omnipotens Filius in utero concepus es: precor vos per decorum tuum in illa hora, quando tibi per Gabrielem archangelum annunciatus et concepus fuit Filius Dei. Et per illud divinum mysterium, quod tunc in te operatus est Spiritus Sanctus. Et per illam sanctam inestimabilem. Pietas: gratia, miseri cordia, amor et humilitate through which the Son of God received human flesh in your most venerable womb; and in which He looked at you when He commanded the holy John the apostle and evangelist. And when He exalted you above the choirs of angels. And in the most admirable humility in which you answered the archangel Gabriel, \"Behold, I am the servant of the Lord; let it be done to me according to your word.\" And through the most holy and greatest compassion and the most bitter sorrow of your heart that you had for our Lord Jesus Christ before the cross, when you saw Him stripped, lifted up, and the crucified One hanging on the cross, bleeding and thirsty, crying out and dying. And through the five wounds of Your Son and the contraction of Your womb due to the excessive pain of Your children's wounds. And through the pain that You felt when You saw Him wounded. And through the sources of His blood. And through His entire passion. dolorems thy heart. And through the fountains of thy tears: that thou mayest come to me with all the saints and elect of God, and be eager in help and counsel to me: in all my prayers and petitions: and may my presence be gracious to thee. Grant me a virtuous and honorable life: and victory over all the adversities of this world. Grant me blessed peace, spiritual and corporal: good hope, charity, faith, chastity, humility, and patience. And he who rules and protects my bodily senses. May the seven sacraments make me whole: and the twelve articles of faith: and the ten commandments firmly believe and hold me: may they pardon and defend me unto the end of my life: and in the last days of my life, may thou show me thy face: and grant me the day and hour of my death. And I receive and hear thee, O sweetest Mary, Mother of God: and merciful. Amen. border apostle(s) of Rome, European evangelist(s) martyr(s) and confessor(s), and virgin(s): and to your holy ones I commend today and at all times my soul, body, senses, eyes, mouth, hands, feet, and all my limbs, brothers and sisters, friends, enemies, relatives, neighbors, parishioners, benefactors, and all Christian people.\n\nProtect us, Lord, always and everywhere, and defend us from your anger and from the anger of your most holy mother Mary, and from the saints, hatred and every evil will.\n\nProtect us from lightning and tempest, from sudden and eternal death, from famine, pestilence, and ruin, from lying deceit, shame and sadness, from all evils, from every tribulation and anguish, from bitter and deceitful liquids, from ensnaring nets, from corrupt lips, and from all my enemies, visible and invisible, and from their plots and machinations.\n\nProtect us from every danger to soul and body, from vices and sins, from concupiscence, and from temptations. diaboli: a penis inferni, libera me, Domine Iesu Christe, et adiuvare me in omnibus necessitatibus meis: da mihi sanitatem in corpore, da mihi bene gaudere et in hoc saeculo bene vivere et bene perseverare, da mihi per intercessionem sanctae Dei Genitricis tuae et omnium sanctorum tuorum rectam vitam et emendationem & spacium penitentiae agendi in hoc saeculo et in aeternum beatitudinem in futuro & in hora exituis mei, sacrosanctum corpus et sanguinem tuum ad remissionem omnium peccatorum meorum recipere et illuminare cor meum de spiritu sancto: et fac me de tua gratia vivre semper et per omnia tuis mandatis obedire, et a te nunquam permittas separari, sed ad requiem sempiternam venire & salva me, Domine. Vigilantem custodi me dormientem, ut dormiam in pace et vigilem in te, Deus meus. Tibi honor et gloria in saeculis. Amen.\n\nOratio. Deus misericordiae, Deus pietatis, Deus iudicie, qui misercordes es. \"You have super afflicted the people, and you said to the angel striking the people, your love for that star's glory is sufficient now: whose breasts, precious against the poison of our sins, you sweetly sucked before the elevation of Christ's body. Amen. Verily, the body is born of the Virgin Mary: truly it was immolated on the cross for her. Whose side was pierced, and from it flowed blood: be to us a taste of death in the crucifixion. O sweet, O kind, O Jesus, son of Mary.\n\nDecorative border, splendor of the Father: prince of peace: gate of heaven, living bread of the virgin's birth: vessel of the nourished. Hail, Jesus, XP of heavenly light: precious joy of the world: bread of angels: heart's jubilee: king and spouse of virginity. Hail, Jesus, Christ, sweet, true way, supreme price: our true love, font of love: way of peace, eternal way. Hail, most holy and most chaste body of Christ, which was placed on the altar for our salvation.\" deo placentem: panem sanctum et vitam aeternam et calicem salutis perpetuae. Adoro te in veritate: Jesu pie Jesu bonum Jesu misere mei. Te igitur deus rogo, ut sicut hic te video praesentem in forma panis et vini, sic mererem te videre in gloria maiestatis tuae securus et gaudeas secularia secularium. Amen.\n\nIn praesentia sacrosancti corporis et sanguinis tui, Domine Iesu XP, tibi commendo misericordiam meam servum tuum. N. ut per virtutem sanctae crucis tuae et per mysterium sanctae incarnationis, nativitatis, baptismi, ieiunii, passionis, mortis, resurrectionis, ascensionis et per adventum sanctorum,\n\ndecorative border decorative border salutandum ubique commito fiducialiter spearans me per hoc salvari: ergo misericordissime Deus, qui non vis mortem peccatoris, sed ut converteretur et vivet: quia omnes ad te clamant et in te spes nostrae sunt, exaudi quoque peccatorem me et omnes quos tuo precioso sanguine redemisti ad te reuoca et dona gratiae tuae illustra: et secundum multitudinem misericordiae tuae miserere. mei sicut vis et scis dans michi corporis et aie veram salutem: licet pecavi tamen non te negavi exaudi orationem meam, pie Iesu, et mitte mihi gratiam tuam, qui me ubique comitetur et consolet ab omnibus malis et ad vitam perducat eternam, te miserante. Qui cum Patre et Spiritu Sancto vivis et regnas, Deus. Per omnia. &c.\n\nDecorative border.\nDeus qui superbis resistis et humilibus das gratiam: tu mihi succurre de hac tribulatione et angustia: quia credo quod nullus est qui potest resistere tua voluntati, et si decreueris salvare nos, continuo liberemus. Pater noster. Ave Maria.\n\nDeus qui liberasti Susannam de falso crimine et Danielem de lacu leonum et tres pueros de camino ignis ardentis et Petro mergente dexteram porrexisti, tu mihi liberare digneris de hac et omni tribulatione et angustia / ac de potestate omnium inimicorum meorum. Amen. Iesus, quia consentiunt mihi, quia fugio nisi ad te, Deum meum, quia nisi tu, solus Deus, qui in trinitate perfecta vivis et regnas. Per On\u0113, Iesu Christe, qui me creasti, redemisti et pr\u00e6ordinasti hoc, quod sum: fac mihi secundum voluntatem tuam cum misercordia Domine Iesu XP, qui solus es sapientia. Tu scis quid de me facere vis, et sicut in oculis tuis maiestatis videtur de me, ita fiat cum misercordia tua. Amen. Pater noster, Ave Maria.\n\nRex Iesus, Rex Melchior, Rex Balthasar.\n\nRogo vos per singula nomina, rogo vos per sanctam Trinitatem: rogo per regem regum, quem vagantem in cunis vidistis, ut compatiamini tribulationum mearum hodie et intercedite pro me ad Dominum, cuius desiderio exules facti estis. Sicut vos per angelum annunciationis de reditu ab Herode eripuit, ita me hodie liberare dignetur ab omnibus inimicis meis visibilibus et invisibilibus: ab subita et improuisa morte et ab omni calamitate. mala confusione, mala fama, et omni periculo corporis et anime. I am Ame_. Reges Tharsis et insule munera offerent. Oratio.\n\nThree kings offer three gifts. Christus honorus deus unus unus in essentia. Trina dona tres signetur: rex in auro deus thure mirra mortalitas. Kings seek the king because they serve the king of kings. Nos in fide sumus, riui hii sunt fontes primitivi gentium primitiae. Tu nos ab hac xp_ valle duc ad vitam recto calle per horum suffragia: ubi patres ubi nati et tui amoris sacri frui mea meritorum gloria. \u2123. Vidimus stellae eius in oriente. \u211f. Et venimus cum muneribus adorare dominum.\n\nOratio.\nO Domine Iesu Christe, eterna dulcedo amantium iubilus excedens omne gaudium et omne desiderium. Salus et amator, oim vere penitentium pectorum, qui testatus es esse cum filiis hominum propter hominem, homo sanctus es in fine temporum. Memento omnis meditationis et intimi meroris quas in humano corpore. You shall instantly sustain the most bitter passion in your divine heart, ordained by eternal decree. Remember the sorrow and bitterness that you yourself testified to have had in your soul when you gave your body and blood to your disciples at the last supper: you washed their feet and comforted them, foretelling your impending passion. Remember all the tremors, anxieties, and pains that you bore in your delicate body before the passion of the cross, which you endured after the third prayer and the sweat of blood from your disciple: remember Damascus, for the sake of remembrance of these true passions of yours before my death: with pure confession, worthy satisfaction, and the forgiveness of my sins. Amen. Our Father,\nO Jesus, source of the liberation of angels, remember the terror and horror that you endured, as all your enemies surrounded you like ferocious lions and mocked you with insults and spitting. ceteris que inauditis penis te molestaverunt. Et per omnia verba contumeliosa: diras verba durissimas tormenta domine Iesu Iesu Christe: et per pens quibus te omnes inimici tui afflixerunt. deprecor te ut liberes me ab omnibus inimicis meis visibilibus et invisibilibus et dones me sub umbra alarum tuarum protectione salutis eterne invenire. Amen. Pater noster. Aue Maria.\n\nO Iesu mudus fabricator, quem nulla dimensio vero in termino metit: quae terra palmo claudis, recordare amarissimi doloris tuoi, quem sustinebas cum suavissimas manus tuas ad crucem obtusis. Decorative border clavis primo crudelissime affixerunt et perforando delicatissimos et sacratissimos pedes tuos, quia non esses coelouli volentati: dolorem super dolorem addiderunt vulneribus tuis, et ita te crudeliter detraxerunt et extenderunt in longum et latum crucis tuae: ut dissolueretur compagines membrorum tuorum.\n\nDeprecor te per huius sacratissimi et amarissimi in cruce doloris memoriam: ut des mihi timorem et. \"O your love. Our Father. Hail Mary. Decorative border Our Father. Hail Mary. O Jesus, mirror of divine clarity, remember the fear and sorrow you had when naked and miserable on the cross, and all your friends and acquaintances were against you, finding no one comforting you; but only your beloved mother standing faithfully by you, whom you commended to me, saying, 'Woman, behold your son.' I beg you, dear Jesus, through the sword of sorrow that pierced his heart, have compassion on me in all my tribulations and afflictions, spiritual and temporal, and give me consolation in every tribulation. Amen. Our Father, Hail Mary. O Jesus, dear and desirable king, remember the sorrow you had when in the serene mirror of your majesty you beheld the predestination of your elect saved by the merits of your passion, and the condemnation of the wicked in the multitude, and through your humiliation.\" perditis et desperatis (you have consoled the lost and despairing, especially when you showed yourself on the cross to the robber) hodie mecum eris in paradiso (today you will be with me in paradise). I beseech you, merciful Jesus, grant me your mercy in the hour of my death. Amen. Our Father. Hail Mary.\n\nO Jesus, font of exhaustless pity, who from the depths of loving affection spoke the word on the cross: grant us, we pray, the salvation of the human race, and quench in us the thirst for carnal desire and worldly delight. Amen. Our Father. Hail Mary.\n\nO Jesus, sweetness of the heart immense and great, whose bitter suffering and tasting of gall and vinegar you bore for us in the hour of your death: come, we pray, to receive our bodies and souls worthily. For the remedy and consolation of our ills. Amen. Our Father. Hail Mary.\n\nO Jesus, regal countenance and joyful mind. Remember the sorrow and anguish you suffered for the bitter agony of death and the insults of the thieves. voice to God the Father you cried out, saying:\nMy God, my God, why have you forsaken me? Through this narrowness I seek you: that in the narrowness of our death, our God, do not abandon us. Our Father, Hail Mary.\nO Jesus, alpha and omega, life and virtue in every moment, remember that you have plunged your head and feet into the water of your passion for us. Teach me, through true charity, to keep your commandment, which I have sunk in many sins. Our Father, Hail Mary.\nO Jesus, abyss of mercy, from the depths of your wounds I beg you, because the wounds that have pierced your flesh, marrow, and sinews have reached to the depths. May you lift me up, submerged in sins, and hide me in the pores of your wounds, until your wrath has passed. Amen. Our Father, Hail Mary. \"You, Jews, were torn in pieces with your most sacred blood: how great was the deceit you carried out in the flesh of your virgin, O Jesus, what more should you have done, if not what you did: I ask, O Jesus, write your wounds in the most precious blood in my heart: so that in them you may legislate sorrow and love: so that in the act of thanksgiving and in the life of my vine I may persevere forever. Amen. Our Father. Hail Mary.\n\nO Jesus, strongest and most immortal and invincible lion: remember the pain you suffered, when all the strength of your heart and body failed you: and you said, \"It is finished.\" Through this bitter agony and pain, have mercy on me, O Jesus, in the last consummation of my death.\n\nO Jesus, unique offspring of the most high Father. Remember the obedient commendation you made to the Father of your spirit. I commend my spirit to your hands. And with a torn body and a broken heart, with a strong cry, I present my wounded entrails to you.\" \"tu pro nobis redemptionem expedieras: per hoc piosa mortua depone te, rex sanctorum, et conforta me ad resistendi diabolo mundo et carni. Ut mortuus tibi vivam et in novissima hora exitus mei suscipe ad te reverentem spiritum meum, exulem et peregrinum. Amen. Pater noster. Ave Maria, gratia plena.\n\nAdoro te, Iesu XP, resurgente a mortuis, ascende ad caelos, sedete ad dexteras Patris: decora te, miserere mei. Pater O Dn Iesu XP, pastor bonus: iustos consolida, peccatores justifica, omnibus fidelibus miserere et propitius esto mihi misero peccatori. Pater noster.\n\nO Dn Iesu Christe, rogo te propter illa maximam amaritudinem.\" passionis tu quem sustinuisti propter me in cruce & maximae quae amor tuus nobilissima egressa est eo de corpore tuo sanctissimo: miserere ergo amori meo in egressu suo. Amen. Pater noster. Ave. Credo. Et ne. \u2123. Adoramus te Christe. \u211f. Quia per sanctam crucem Benignissime Domine Iesu Christe, respice super me peccatorem oculis misericordiae tuae quibus respexisti Petrum in atrio, & Mariam Magdalenen in convivio, et latronem in crucis patibulo: concede mihi ut cum beato Petro peccata mea digne lamentem: & cum Maria Magdalene perfecte te diligam, et cum latrone in celesti paradiso eternaliter te videam. Qui vivis et regnas Deus. Per omnia saecula saeculorum. Amen.\n\nO Domine papa Sixtus quartus composuit quartam et quintam predictorum suffragiorum orationes. Et cum hoc omnes indulgentias haec legentibus pr\u00e6sentibus duplicavit.\n\nO Pie crucifixe redeemer of all populi qui pro salute generis humani ab impiorum manibus mortis suppliciis pertulisti: propter nomen sanctum tuum et. \"Please be merciful to me, a sinner, through the merits and intercessions of your most blessed mother Mary and all the saints. Amen. Our Father. Hail Mary. You willed that the decorative border in the cross be pierced so that blood and water might flow for the redemption of the world because of your holy name. And through the merits and intercessions of your most blessed mother Mary and all the saints, grant me, a sinner, whatever I have committed through that sin and through illicit actions; I have sinned. Lord, have mercy on me, a sinner. Amen. Our Father. Hail Mary.\n\nLord Jesus Christ,\n\nYou willed that your most merciful body be pierced with the bitter passion of the cross so that from your side might flow blood and water for the redemption of the world because of your holy name. And through the merits and intercessions of your most blessed mother Mary and all the saints, grant me, a sinner, whatever I have committed through illicit thoughts and the burning heat of lust; Lord, have mercy on me, a sinner. Amen. Our Father. Hail Mary.\" qui voluestis tuos preciosos pedes in cruce clavis perforare, ut sanguis effundereet in redemptionem mundi propter nomen sanctum tuum: et per merita et intercessiones beatae Genitricis tuae Mariae et omnium sanctorum tuorum, indulge mihi peccatori. Quicquid per incessum pedum deliqui. Domine, miserere.\n\nDecorative border super me. N. peccatore. Amen. Pater noster. Ave Maria.\n\nDomine Iesu Christe, qui totum corpus tuum in cruce extendisti, ut omia ossa tua possent dinumerari, propter nomen sanctum tuum: et per merita et intercessiones duorum latronum tecum crucifixum, qui cum Patre et Spiritu Sancto vivis.\n\nO bone Iesu. O dulcis Iesu. O Iesu, Fili Mariae Virginis, plenus misercordia et veritate. O dulcis Iesu, miserere mei secundum magnam misercordiam tuam. O benigne Iesu, te deprecor per illum sanguinem purum, quem pro nobis miserasti effundere dignatus es in ara crucis, ut a oculis tuis abjicias iniquitates meas, et ne de spem humiliter te petentem. sanctissimum Iesus invoicantem. This name Iesus is sweet. This name Iesus is saving. For what is Iesus but a savior? O good Iesu who created me and redeemed me, do not allow me to be handed over to the terrifying judgment. O good Iesu, if I deserve, this miserable sinner, according to your true justice, the eternal penalty for my most grievous sins: yet I call upon you, trusting in your true justice, to your ineffable mercy. And you will have mercy on me, as a father and merciful lord. O good Iesu, what utility is there in my blood when I descend into eternal corruption. For the dead will not praise you, nor all who descend into hell. O most merciful Iesu, have mercy on me. O sweetest Iesu, free me. O most compassionate Iesu, be propitious to me, a sinner. O Iesu, admit me, a miserable sinner, among your elect. O Iesu, salvation for those hoping in you. O Iesu, salvation for those believing in you, have mercy on me. O Iesu, sweet forgiveness for all my sinners. O Iesu, filius virginis Marie, pour out your grace on me. sapientia: caritas, castitas, et humilitas: et in obis adversis patientia sanctam, ut possim te perfecte diligere et in te gloriar et delectari in saecula saeculorum. Amen.\nO Rex gloriosus, iter sanctos tuos, qui semper es landabilis et tame ineffabilis. Nobis, Domine, et nomen sanctum tuum inuocatum est super nos, ne dereliquas nos, Domine Deus noster, ut in die judicii nos colocare digneris inter electos tuos, Rex benedictus. \u2123. Sit nomen Domini benedictum \u211f. Ex hoc nunc et vos in saeculum.\nDeus, qui gloriosissimum nomen Iesu Xpiani, Unigeniti Filii tui, fecisti fidelibus tuis summo suavitatis affectu mirabile et malignis spiritibus tremendum atque terrificum: concede propitius, ut omnes qui hoc nomen Iesu devote veneror in terris: sanctam consolationis dulcedinem in praesenti percipiant, et in futuro gaudium exultationis et interminabilis iubilationis obtineant. Per eundem Dominum nostrum Iesum Christum. &c.\nSanctifica me, Domine Iesu Christe, sigillo tuo sanctum. crucis, make an obstacle to my enemies' weapons against me, visible and invisible: defend me, Jesus Christ, good shepherd, today and at all times, from every harmful passion: from every anxiety and tribulation: and from every evil work, present and future: through the power of your holy cross: and through its inestimable price.\n\nDecorative border, just and precious blood of yours in which you mercifully redeemed me. Who lives and reigns. Amen. Angel, my guardian, keep me safe under your protection, to whom I am committed. O sweet angel who dwells with me, speak to me sweetly, not personally, but protect me with my body. Now this is the fig tree to which you have led me. \u2123. O blessed angel, messenger of God our Lord. \u211f. Regulate my actions according to the will of God the highest.\n\nO holy angel, minister of God, who are my guardian, protect me whom God my helper has put under your care: through his majesty and pity, may you protect me and my body: and all my senses: from base and illicit desires: from harmful vanities. I am an assistant designed to help with various tasks, including text cleaning. Based on the given requirements, I will clean the input text as follows:\n\n\"And I implore you, O God, to deliver me from ponderings and illusions of malicious spirits, from the pollution of mind and body, and from the snares of my visible and invisible enemies, seeking to harm my soul: and be to me a protector, safe and secure in every place and at all times, in hours and moments, and keep me in this world in work. And strengthen me inwardly and with the love of Jesus Christ, with the desires of the saints, and after this miserable and fleeting life, may my soul rejoice in eternal happiness where I, with God and all the saints, may rejoice forever. In the presence of our Lord Jesus Christ, to whom be honor and glory forever and ever. Amen.\n\nPrayer to St. James the Apostle, brother of St. John the Evangelist. AN.\n\nO Light and greatest glory of Spain, most holy St. James, first among the apostles, you who were the first to be crowned a martyr, O singular refuge: who merited to see our Redeemer still a man being transformed into divinity, hear the prayers of your servants and intercede for our salvation and that of all peoples. Alleluia. \u2123. Pray for us, O blessed one.\" iacobe. I. Vt digni efficiamur promissionibus Christi, Oratio:\nProtector in te sperantibus, dens familias tuas propicius respice, et per beatus apostolum tuum Iacobum, a cunctis eas adversities potuistie tuo brachio defendere. Per dominum.\n\nAlius. An.\nDeus cuius dispositio mirabilis, corpus beati Iacobi Zebedei apostoli tuoi, de Hierosolymis ad Hispaniam translatum, in Compostella gloriosus sepultum. Concede nobis quesumus: ut eius meritis et precibus, post huius vitae exilium, in celebre Hierusalem colligamur. Per.\n\nAntiphona Sancti Iacobi Minoris (Alphei)\n\nDeus qui iustum apostolum tuum Iacobum perpetue castitatis flore candidatum ecclesiae tuae primum episcopum, et tui operis vicarium praesese voluisti, cocede quesumus, ut ipse aperte sit pro nobis perpetuus intercessor, sicut tuorum mysterii primus executor et doctor fuistis, Per Christum dominum nostrum. Amen\n\nDe Sancto Sebastiano. A.\nOratio:\nDeus qui beatus Sebastianus gloriosus martire tuo fide et dilectione taedarenter solidasti. vt nullis carnalibus bloodmeetis nullisque tyrannis minis sagittis or tortmentis, a tuis sancta potuit cultura reuocati: eis quos meritis & is terdespicere: mundum & omnia que in eo sunt omnino despicere: & nulla eius adversa formidare: superbiamque vana gloriam cum omnibus viciis superare et ea quae a te iussa sunt recta intentioes servare. Per dominum nostrum. &c.\n\nOf Saint Christopher. A. Martyr. XP:\nChristoforis sancto. A. Martyr.\n\nMake us worthy of the love of deity, in the name of Christ our Savior:\nfor what you ask for, you have obtained: grant the people the good things which they asked for while dying.\nComfort and take away heavy burdens.\nExamine gently. Amen.\n\nOrate pro nobis, beatus martyr Christofor. A.\n\nOf Saint George. A.\n\nGeorgii martyris, illustrious praise and glory are fitting for you, through whom the maiden, a ruler in sadness, was saved before the most wicked dragon, and we humbly ask you. \"Cordially unite us with all our faithful celestial brethren, bathe us in purifying sorrows, that we may rejoice together in our glory. Verses, O blessed George, martyr of Christ, pray for us. \u211f. May visible and invisible enemies be greatly weakened against us.\nPrayer. O omnipotent everlasting God who graciously hear prayers: we humbly beseech your majesty: as you willed that your blessed and gloriously martyred saint George overcame the dragon at the hands of a girl, so through his intercession may our visible and invisible enemies not be able to harm us. Through\n\u00b6 Saint Martin. An. O Martin, how sweet it is to rejoice in you, O Martin, prophet, equal to the Apostles, bold witness: presbyter, distinguished in faith and merits, full of piety and ineffable charity, succor us now and before God. \u2123. Pray for us, holy Martin. \u211f. That we may be worthy of Christ's promises\nGod who see that from us nothing comes, \" We sustain virtue: proceed, O Lord, with the intercession of blessed Martin, the renowned healer who cures the afflicted and destroys the fiery diseases of the heavens, grant us, wretched ones, through his merits and the food of the Lord, to be made whole-minded and bodily, and to sit happily in the glory of the Lord. Through the Lord.\n\nPrayer to St. Anthony. O Saint Anthony, illustrious pastor, who heals the tormented and cures diseases, and as a holy father, humbly intercede for us wretched ones before the Lord. \u2123. Pray for us, O blessed father Anthony. \u211f. That we may be worthy.\n\nPrayer. God who extends your church through the merits of blessed Anthony, the confessor, grant us the grace to despise earthly things and to enjoy celestial gifts through perpetual participation. Through the Lord.\n\nHeavenly\n\nPrayer to St. Francis. O blessed father Francis, you taught the Catholic Church and all priests to hold the faith tenderly and reminded them to reverence it before all else. \u2123. Pray for us, O blessed father Francis. \u211f. That we may be made worthy and all.\n\nPrayer. God, who extends your church through the merits of blessed Francis, grant us the grace to look down on earthly things and to enjoy the celestial gifts through perpetual participation. Through the Lord. beneficium introduct in Anna per quam nobis natas est Virgo Maria. Ora pro nobis beata Anna. Ut digni efficiamur propositionibus Christi.\n\nOrato. Deus qui beatae Anne tanta gratia donasti, ut beatae matres tuae in suo gloriosissimo utero meruere portare: da nobis per intercessionem matris & filiae tuae propitiationis abundantiam, ut quas quoque commemorationes pie amplectimur, earum precibus ad celestem gloriam pervenire valeamus. Per Christum.\n\nGaude, Barbara beata, summa doctrina angelorum. Gaude, vergo, Deo gratia que Baptista imitata es in vitae stadio. Gaude, cuique visitasti XPS vita et curasti plagas actu proprio. Gaude, quia meruisti impetrare quod petisti, dan te Dei filio. Gaude, nanque elevata es in caelum decorative border et delata nobili martyrio. Te laudantem familiam trahis post te ad gloriam finit.\n\nOro,\nO Dulcissime Domine Iesu Christe, qui es sponsus virginum, et piissimus exauditor omnium sanctorum tuorum meritis & precibus gloriosissimus. decorative border in adversis protectionem in congrua directione et gratia confirmas ad tu voluptate. In fine vita illarum visiblem consolationem et cum illis transitum securum ad gloriam sempiternam. Qui tecum vivit. &c.\n\nOf the holy Apolonia. A.\n\nOro. O Sempiterne Deus, spes et corona oibus tibi fideliter servientibus, beata Apolonia gloriosa virgo et martyr, excussione dentium pro tuis nois fide passa in celestibus coronasti: tribue quas. oibus memoriam eius pie colentibus perpetua pace gaudere et a periculis tam aeternum corpus liberare. Per Dominum.\n\nTo all saints O Vos omnes sancti et electi Dei, quos Deus praeparavit regnum eternum, succurrite mihi pectoris miserrimo antequam mors rapiat, coosilateme antequam infernus me devoret. O beata Maria, mater Dei, virgo Christi peccatorum interventrix. Exaudi me: salva me: custodi me obtine michi pia. I dedicate myself to the right faith, confirmed in perfect love, humility, and steadfastness: chastity, sobriety, and eternal sociability in the beatitude of life. You, holy Michael and all your myriads of angels, pray for me: that I may be delivered from the power of my adversaries. Help me to obtain the decorum and strength of God's love and the joy of celestial glory. You also, holy patriarchs and prophets, pray for me, and purify me from sin. Likewise, I implore all holy virgins of God, help me to have a good will of heart and body, humility, chastity, and eternal sociability in the beatitude of life. O all you saints and holy ones of God, I implore and beseech you, have mercy on me and pray for me urgently: that through your intercession, I may be granted by God the pure enlightenment of eternal life and its blessed consummation, which we seek to reach through your merits. Grant me the same, Lord Jesus on this our day. \"I believe in you, Christ, with the Father and the Holy Spirit, who lives and reigns, God forever and ever. Amen. O glorious Jesus, O meekest Jesus, O most sweetest Jesus, I pray that I may have true confession, contrition, and satisfaction, or I die, and that I may see and receive your holy body, God and man. Savior of all mankind, Christ Jesus, without sin, and that you will forgive me all my sins. Decorative border for your glorious wounds and passion, and that I may end my life in the true faith of the holy church and in perfect love and charity with my Christian brothers and sisters, as your creature. I commend my soul into your holy hands, through the glorious help of your blessed Mother of mercy, our Lady Saint Mary, and all the holy company of heaven. Amen. The holy body of Christ, Jesus, be my salvation of body and soul. Amen. The glorious blood of Christ, Jesus, bring my soul and body into the everlasting bliss. Amen. I cry, God have mercy, I cry, God mercy, I cry, God mercy. I cry, come, my maker: come, my redeemer: come, my savior.\" The mercy with my contrite heart I have ever said to thee, my lord, my God, my sovereign Savior, Christ Jesus. I beseech thee with all my heart and soul and mind and nothing else on earth as I love thee, my sweet Lord Jesus. And because I have not loved thee and worshipped thee above all things as my lord, my God, and my Savior. Christ Jesus, I beseech thee with meekness and the heart's contrition and forgiveness of my great unkindness. For the great love thou hast shown me and all mankind, and bring me unto thee everlastingly. Amen.\n\nThese prayers should be said in agony of death through a priest, imparting the words. Each one can say it for himself as here it stands. Say first, \"Kyrie eleison,\" Christe eleison, Kyrie eleison. Lord, have mercy on us. Father. \"Answer:\nnr. Hail Mary, and so on. An prayer. Lord Jesus Christ, through your agony and your most holy prayer that you offered for us on the mount: when your sweat became like drops of blood falling to the ground. I beseech you that the multitude of your sufferings and all your passions, which you bore for us sinners on the cross, may sanctify the living and reign, God. Through all ages, world without end. Amen. Second prayer. Kyrie eleison. Christe eleison. Kyrie eleison. Our Father. Hail Mary. Domine, miserere nobis. An prayer. Lord Jesus Christ, who for our sake were deemed worthy to die on the cross: I beseech you that all the bitter pangs of your most bitter passion, which you bore for us sinners, may find merit in the eyes of the all-powerful Father, for my soul and free me at the hour of my death from all penalties and passions which I fear I have merited for my sins. Qui vivis. And so on. Third prayer. Kyrie eleison. Christe eleison. Kyrie eleison. Domine, miserere nobis.\" Pater noster, Ave Maria. An. Protect and save, bless and sanctify, God, your people; and me, your servant, through the sign of the cross, from bodily and spiritual diseases, and against all danger, this sign being shown. Oratio Domine Iesu XP, who through your prophet's mouth spoke to us of eternal love, I beseech you, grant me the same love that drew you to me, a sinner, in my distress. Offer and show yourself worthy, O almighty God, against all my sufferings and passions which I fear I deserve for my sins. Save my soul in the hour of its departure, open to it the gate of life, and make me rejoice with your saints in glory. Qui vivis et regnas Deus. Per omnia.\n\nDomine Iesu XP, who redeemed us with your precious blood, write your wounds in my heart, that I may be a participant in all the prayers and blessings that are in your holy Church. Make me a participant in all the merits and graces of the blessed. \"God of all my elect, who have pleased you from the beginning of the world, grant me that I may rejoice with them all in your presence forever. You who live and reign God. Forever and ever. Amen.\n\nPrayer to the Father, God from the heavens, have mercy on us.\n\nSalvator Mundi, holy Father, eternal God, who are co-equal, co-substantial, and co-eternal with you, before all ages, Son with the Holy Spirit, proceeding from you and the same Son, through you I adore, I praise, I bless, I exalt, be propitious to me, a miserable sinner. And do not despise my workmanship, but save and help me for your name's sake. You who live and reign God. Forever and ever. Amen.\n\nPrayer to the Son. Redeemer, God, have mercy on us.\n\nLord Jesus, Christ, Son of God, who are true God, splendor and image of the Father, and eternal life.\" \"You are one with the eternal Father and the holy Spirit, equal in honor, the same glory, eternal majesty, one substance. I give you thanks, I worship you, I praise you: I bless you, I glorify you. Do not ask me to perish, but save and help me for your holy name. You who live and reign. &c.\nPrayer to the Holy Spirit, God: have mercy on us.\nSmall woodcut: Lord God, who coequal, consubstantial, and coeternal with the Father, the Son, proceeding from the ineffable Father, in the form of Jesus Christ you descended from heaven. To you I give thanks: I worship you, I praise you, I bless you, I glorify you. Drive away from me, I ask, all the darkness of wickedness, and make the light of your most holy love shine in me. You who live. \u00b6 Daily prayer of the monk, to whom the divine revelation was transmitted around the year of the Lord 1485. Our Father, Hail Mary, and Credo in Deum. Deus propicius.\" God, who orders the ministry of angels and men: come near propitiously, to those who minister to you.\n\nPrayer to St. Michael the Archangel: Hear me, Michael, archangel, and come to my aid, be my protector and defender from the wicked and from invisible enemies. Holy Michael, archangel, defend me in battle that I may not perish in the terrible judgment. Through your mercy, I implore you, through your unique son, Jesus Christ, save me today.\n\nPrayer to St. Gabriel: Rise up, Michael, against my adversaries, the wicked, and against all who work iniquity. Dissipate the cunning enemies and restrain the violent.\n\nPrayer to St. Raphael: Help me, Raphael, and you, prince, intercede for me.\n\nBless me, imperial majesty.\n\nThe Holy. Trinity: God the Father, crowned and seated on a throne, holding up the cross with Jesus on it; dove perched on the cross at left. Decoration: of the Father and the Son and the Holy Spirit. Amen. By the sign of the holy cross, deliver us from our enemies, God our Savior. Most merciful and most compassionate Father, I humbly thank you, Lord Jesus Christ, omnipotent and eternal God, who made me, your unworthy servant N. In this night, you have kept, protected, visited, healed and brought me safely to the beginning of this day. I have come to you through your benefits, which you have bestowed on me out of your great mercy. I ask for your mercy, O merciful God, that you may grant me a day to come, so that I may serve you with humility, discretion, devotion, and benign love. May my service to you be pleasing in all my works, and may I be able to fulfill it through your grace. May I live for you above all things and surrender my body and soul to you. Through Christ our Lord. Amen.\n\n\u00b6 Go forth first out of your. hous blesses, saying, \"O crux triumphalis domini nostri Iesu Christi, ecce vivificem crucis, signum tuum dominicum, fugite partes adverses. In nomine Patris, et Filii, et Spiritus Sancti. Amen.\n\nDeus, who led the three wise men, Caspar, Melchior, and Balthasar, to the manger of the Lord, with the star as your guide, lead me to the place proposed to me without impediment from any adversity, and you who led them with an angel guiding, help me yourself.\n\nAt the cross,\nViva the priest turns after the laver, may the grace of Spu\u0304ssancti illuminate and enlighten your heart and lips, and may the Lord accept this sacrifice from your hands, worthy for our sins and offenses.\n\nAt the reading of our Lord, Anima Christi sanctifica me. Corpus Christi salva me. Sanguis Christi inebria me. Aqua lateris XP\u0304i laua me. Passio XP\u0304i conforta me. Sudor vultus XP\u0304i vertuosissimi sana me. O bone Iesu, exaudi me and do not allow me to be separated. a. Defend me from an evil enemy. In the hour of death, call me and place me by you. May I praise the Lord, my savior, among angels and your saints, forever and ever. Amen.\n\n\u00b6 When you enter the church, say this: Dominus, in multitudine misericordiae tuae introibo in domum tuam. Adorabo ad templum sanctum tuum et confitebor nomini tuo, Domine. Duc me in iustitia tua propter inimicos meos. Dirige in conspectu tuo viam tuam.\n\n\u00b6 When you take holy water, say this: O beata sit mihi salus et vita, Domine, per hanc creaturam.\n\n\u00b6 When you begin to pray, say this: Discite a me, maligni, et scrutor iniquata mea. Afer a me, Domine, omnes iniquitates meae, ut merear puram mentem introire in sancta sanctorum. Veni, Domine, visitare me in pace, ut ter coram te corde decoro. Aperi, Domine, os meum et benedicendum nomen tuum emunda cor meum a vanis et nequissimis cogitationibus, ut dignus merear exaudiri ante conspectum divinae maiestatis tuae. Dignus es. domain my God, receive glory and honor and virtue, for you created all things and through your name they came to be and were created.\n\nLord God, receive my prayer: and I ask that I may not return empty-handed but according to your will and as you know, have mercy on me and on all souls and bodies. Amen. Jesus, Jesus, be with me, Jesus. Amen.\n\nFor carnal love, O my God, free my soul from carnal love and from evil memories, so that I may not remember what I have seen or heard from the wicked world. Do not let me be overtaken by this world, but help me live with you in perpetuity, not separating me from you and my parents, that I may worthily approach you to pray. Who lives.\n\nFor the temptation of the flesh. Lord Jesus Christ, king of virgins, be the lover of chastity and strengthen my heart from all arrows and snares of enemies, and extinguish in me every flame of lust. Give me true humility and the quietude of patience towards the sinner, and may your love's stimuli make me hate every way of iniquity, so that I may be able to resist it. Amen. cu\u0304ctis diebus [accept these days, O Lord]. Amen.\n\nFor true penitence, O eternal God, I pray to you that you do not allow me to perish because I am your creation. Grant me space and possibility and will for living well: so that before the day of my death, through true penitence, I may please you, my God, who alone are God and Lord of the living and reign. through all things.\n\nHour one, in the Name of God who brought us to the beginning of this day, save us today with your protective power. And grant that in this day we may not decline from sin nor incur danger but may always proceed towards your justice. Let our words be directed, our thoughts be focused, and our actions follow. Amen.\n\nDn\u0304e, God, who have brought me to this hour, I came to you, Consolera, today through the spaces and moments of the hour and through your mercy.\n\nHour third, Dn\u0304e, Jesus Christ, who were led to the third hour of the day for our salvation through the sufferings of the cross, I humbly pray to you. decor: I pray that you remove my sins and find me worthy to dwell with you apud te in the future, under the protection of the Father and the Holy Spirit. &c.\n\u00b6 At the sixth hour, Lord Jesus Christ, when at the sixth hour you ascended the cross and the whole world was covered in darkness: grant me, through that hour, the means to merit eternal life. Who lives and reigns with the Father and the Holy Spirit, God, through all things. &c.\n\u00b6 At the ninth hour, Lord Jesus, who at the ninth hour on the cross did command the penitent thief to enter paradise: confessing my sins, I pray that you grant me, upon my death, the joy of entering paradise in your presence. Who lives and reigns with the Father and the Holy Spirit, God, through all things. &c.\nI thank you, God, almighty, who have brought me to this evening hour through the course of this day, I humbly pray and beseech you that my evening sacrifice may be acceptable to you in your sight. Through God, Lord, ruler of all things. &c. protector, you who have separated light from darkness, I beseech you through this night's darkness that your right hand may protect me, so that I may rejoice in the light's dawn and rise again in Christ our Lord. Amen.\n\nPrayer of Saint Augustine in the night. God, our Father, who art in heaven, hallowed be thy name. Thou who art he whom we call upon to pray, dost thou hear us in our supplications? Have mercy on me, O God, in these darknesses; and grant me thy right hand to help me, recall me from my errors, and lead me back to thee. Through Christ our Lord. Amen.\n\nOratio Sancti Anselmi.\nMy God, if I have done what is pleasing to you, what could I have done to be otherwise than your effect? If I have not preserved your purity, from where could I have taken it, since you did not abandon me? If I have sinned against you, where could I have found the means to pay you back? Not because my knowledge deserves it, but may your mercy come upon me in place of all offense. Spare me, O God: it is not beyond your power; nor is it indecent, unjust, or out of character for your clemency. What else is Jesus but a savior? Iesus, who created me, let me not perish, who redeemed me, do not condemn me, who created me through your goodness, let your work not perish in me. Wash me. In the name of the Father and of the Son and of the Holy Spirit. Amen.\n\nOur Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation: but deliver us from evil. Amen.\n\nHail Mary, full of grace, the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Amen.\n\nI believe in God, the Father almighty, creator of heaven and earth. And in Jesus Christ, his only Son, our Lord, who was conceived by the power of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and sits at the right hand of God, the Father almighty, from whence he shall come to judge the living and the dead. Amen. I judge the living and the dead. I believe in the Holy Spirit, the Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and eternal life. Amen.\n\nI confess to you, Lord Jesus Christ, all my sins, which I have committed in thought, word, and deed, in this day and in this night, in my sleep and in my watchfulness; in my bodily actions and in my thoughts, through the temptations of the devil, or through the desire of my flesh against your will. I beseech you, Lord, to grant me pardon; may your wrath not come upon me, but may your grace look upon me forever. Through the intercession of the holy Mother of God, Marie, Saint Michael the Archangel, Saint John the Baptist, Saint John the Evangelist, Saint Peter and Saint Paul, Saint Gregory, Saint Christopher, Saint Martin, Saint Nicholas, Saint Catherine, Saint Margaret, Saint Barbara, and all saints and angels, pray for me that I may deserve to inherit the kingdom of God. Amen. possidere (you should possess, I, a sinner, do desire to sing the petitions I am unworthy of in honor of the most holy name of you and of the Blessed Virgin Mary, mother of your Son, our Lord Jesus Christ, and of all your saints and of all my recommenders, for my countless sins and for the sins of all my relatives, friends, benefactors, and the souls of all the faithful departed. Grant us, almighty God, that these prayers may profit us for the salvation of body and soul and for true penance in this life and in the end for the glory and eternal life. Amen.\n\n\u00b6 Receive, O Lord, peace in our days,\ndecorative border\n\n\u00b6 Lord, I am not worthy that you should enter under my roof: but Lord,\n\u00b6 When you have come, O God, let not the reception of your body and blood be to me a judgment.\n\nTo obtain grace for sins,\ndecorative border\n\n\u00b6 Against evil thoughts, O most merciful one,\n\n(Note: The text appears to be written in Latin and is likely a prayer. It has been translated to modern English as faithfully as possible while removing unnecessary formatting and modern additions.) For the King, God of kingdoms and chief protector of the Christian empire: grant your servant, our king, a triumph over his enemy, so that he may always be powerful and secure under your protection, through the Lord.\n\nFor your friend living. God who justifies the unjust and does not desire the death of sinners, we humbly ask that you protect your majesty from famine.\n\nFor wayfarers. Decorative border.\n\nFor friends in sickness or need, Omnipotent eternal God,\n\nGod who commanded us to honor father and mother, have mercy and be merciful.\n\nFor your most pious friend, God, in the bosom of your patriarch Abraham, take his soul.\n\nFor the living and the dead, Omnipotent eternal God, who reigns and rules over all, and have mercy on those whom you have known will be yours in faith and deed, we humbly ask that you pour out your mercy on them, both the living and the dead. Seculis icarne retinet vel futuris iam exutis corpore, suscipit intercedentibus obis sanctis tuis pietatis clementia delictorum suorum, veinam et gaudia consequi merentur aeterna. Per dominum nostrum Iesum Christum filium tuum, qui tecum vivit et regnat, Deus. Per omnia.\n\nAve cuius conceptio solemni plena gaudio celestia terrestria nova replevit leticia. Ave cuius nativitas nostra fuit solemnis: ut lucifer lux oriens verum solem preveniens. Ave pia humilitas sine viro fecunditas: cuius annunciatio nostra fuit redemptio. Ave vera virginitas immaculata castitas: cuius purificatio nostra fuit purgatio. Ave precellarum omnibus angelicis virtutibus: cuis fuit assumptio nostra glorificatio. Versus.\n\nOra pro nobis sanctissima Dei Genitrix. \u211f. Ut digni efficiamur promotionibus Christi.\n\nOratio\nDeus qui nos concepisti nati,\nBlessed Trinity, Father: Son: holy Ghost: three persons: and one God, Ibelieve with my heart, and confess with my mouth, all that holy Church believeth, confesseth, and teacheth. I believe and hold, as much as a good Catholic and Christian should, that I, and I protest before your majesty: that I will live and die in this faith and continue all my life, and I know my God, Father and maker of all the world and me, this poor creature and servant. And the decorative border belonging to your blessed majesty's signory and divinity humbly requires the following three things. The first is mercy and forgiveness of as many evils and wicked sins as I have done and committed against your will. The second is that you grant me grace, that I may serve you and accomplish your commands without renewal or falling into deadly sin. The third is: that at my death and my great need, you give me grace that I have remembrance of your blessed passion and contrition of my sins, and that I may die in your holy faith and finally come to the glory eternal with all the saints of heaven. Amen.\n\nO Lord God. I, all-seeing Almighty, know all things: I, a sinner, dedicate this day in defiance of the devil of hell, in testimony that I will not yield to temptation, deception, or variation, coming by sorrow, pain, sickness, or any other occasion whatsoever, which may cause me to falter or decline in peril.\n\nI, who was regenerated at the font of baptism, Lord God, in whose name I hold myself now, with all my heart. I acknowledge: to that error with my power. I resist and renounce: and of the same self, confess and testify. I will live and die in the faith of the holy church, our mother, and in the witness of this confession and protestation. And in defiance of the devil of hell, I offer to you: the creed in which all truth and righteousness are contained. And to You, I commend my soul, my faith. I. Amen. I believe in God.\nDavid, looking through a window at Bathsheba (naked in her bath, surrounded by female attendants).\n\nLord, do not rebuke me in your anger, nor discipline me in your wrath. Have mercy on me, O Lord, for I am weak; my bones are troubled. My soul is greatly troubled, but you, O Lord, how long? Turn to me and save me, for your mercy is great. In death there is no remembrance of you; in Sheol who will confess to you? I have labored in my groaning, I will wash away my tears night after night; with wet cheeks I will soak my bed. My eye is troubled because of grief; I have grown old among all my enemies. They mock me, but your ears are open, O Lord; I cry out, I plead for mercy. Answer me, O Lord, for I am in distress; incline your ear to me, hear my prayer. Let those who wish to harm me draw back their hands; let all the wicked be put to shame and turn back quickly. Blessed are those whose iniquities are forgiven, and whose sins are covered. quo rum tecta sunt peccata. Decorative border non abscondit. I will confess my injustice to the Lord, and you have turned away the wickedness of my sin. For this reason, all the holy ones will dwell with you: in due time. However, in the flood of many waters, they will not approach him. My refuge is in you from the tribulation that surrounded me; deliver me from those encircling me. I will give you understanding, and I will instruct you in this way; I will strengthen you. Do not be like a horse or a mule, which have no understanding. I will bind their mouths who do not approach you. Many scourges await the sinner, but the merciful kindness of the Lord surrounds him. Rejoice in the Lord, and you, the righteous, exult. And all of you who are upright in heart, rejoice. Glory to the Father and to the Son. Lord, do not rebuke me in your anger, nor chastise me in your wrath. Quoniam sagitta tua infixa sunt mihi: et confirmasti super me manum tuam. Non est sanitas in carne mea a facie tua. Moestus ossibus meis a facie peccatorum.\n\nI will confess my sins to the Lord. You have turned away the wickedness of my sin. All the holy ones will dwell with you in due time. However, in the flood of many waters, they will not approach Him. My refuge is in you from the tribulation that surrounded me; deliver me from those encircling me. I will give you understanding, and I will instruct you in this way; I will strengthen you. Do not be like a horse or a mule, which have no understanding. I will bind the mouths of those who do not approach you. Many scourges await the sinner, but the merciful kindness of the Lord surrounds him. Rejoice in the Lord, and you, the righteous, exult. And all of you who are upright in heart, rejoice. Glory to the Father and to the Son. Lord, do not rebuke me in your anger, nor chastise me in your wrath. My arrows are fixed in me; you have strengthened me with your hand. There is no health in my flesh before your face. My bones are troubled before the face of sinners. border: The iniquities that have overtaken me have reached my head: and as a heavy burden they have weighed heavily upon me.\nLord, before you all my desires: Decorative border, my God, you are my God,\nBecause I have said, let my enemies rejoice against me: and they have spoken much against me, saying, \"Because I have been chastised,\" and \"My pain is ever before me.\"\nWhy should I declare my iniquity and remember my sin? My enemies live and are established against me, and they have multiplied who hate me without cause.\nThey repay evil for good, they have taken away my peace: because I have followed righteousness,\nDo not abandon me, Lord, my God: do not leave me,\nTurn your ear to my prayer, Lord, my God:\nGloria patri.\nPsalm. Have mercy on me, God, in your great mercy, and blot out my iniquity. Wash me thoroughly from my iniquity, and cleanse me from my sin.\nFor I know my iniquity, and my sin is always before me. I have sinned only against you, and you alone have I transgressed, and done what is evil in your sight: therefore you are justified in your sentence and blameless when you pass judgment.\nMake haste to help me, O Lord, my salvation is with you.\nGloria patri. I. Malum coram te feci, ut justificeris in sermonibus tuis: et vincuum iudicaris. Ecce enim in iniquitatibus conceptus sum et in peccatis concepit me. Decorative border: Ecce enim veritatem dilexisti, incerta et occulta sapientiae tuae manifestasti mihi. Decorative border causta: tunc imponet super altare tuum vitulos. Gloria patri et Filio et Spiritui Sancto. Sicut erat in principio et nunc et semper et in secula seculorum. Amen.\n\nPs. Dominus exaudi orationem meam et clamor meus ad te veniat. Non avertas facie tua a me: in quacunque die tribulor, inclina ad me aure tua. Aqua cumque die invocauero te, velociter exaudi me. Or defecerunt, sicut fumus dies mei, et ossa mea sicut cremarium aruerunt. Per cussus sui ut fenum et aruit cor meum, quia oblitus sum comedere panem meum. Avocet gemitus mei adhesit os meum carni meae. Similis factus sum pellicano solitudinis, factus sum sicut nicticorax in domicilio. Vigilaui et factus sum sicut passer solitarius in tecto, vel elevans. Dies mei sicut umbra. I. declinauerut et ego sicut fenum arui. Decorative border decorative border idem ipse es et annis tuis non deficient Helii servorum tuorum habitabant: et semen eorum in saeculum dirigetur Gloria patri.\nps DE profundis clamavi ad te, Domine, exaudi vocem meam. Hiat anus tuorum intendentes: in vocem deprecationis meae. Si iniquitates observuas, Domine: quis sustinebit? Quia apud te propiciatio est, et propter legem tuam sustinui, Domine. Sustinuit anima mea in verbo eius: speravit anima mea in Domino.\nCustodia matutina vsque ad noctem speret Israel in Domino. Quia apud Dominum misericordia et copiosa: apud eum redemptio ps Domine, exaudi orationem meam, auribus percipe obsecrationem meam: in veritate tua exaudi me in iustitia. Et non intres in judicium servo tuo quia non justificabitur in conspectu tuo omnis vivens. Quia persequitur imicum animam meam: humiliavit in terra vita mea. Collocavit me in obscuris sicut mortuos saeculi et anxius est super me suspirium meum. turbatum est cor meum (My heart is troubled)\ndecorative border\nI have been meditating on the days of old, in all your works; I pondered your handiworks. I stretched out my hands to you, my soul is like dry land without water before you: my spirit has failed. Do not turn away your face from me, or I shall be like those descending into the pit. Grant me your mercy in the morning, for I have hoped in you. Make a way for me to walk, for I have lifted up my soul to you.\ndecorative border\nTo the Lord, with my trouble.\nI have lifted up my eyes to you,\nUnless the Lord had been my help,\nUnless the Lord had built me up.\nBlessed are all who fear the Lord,\nWho have been frequently assaulted by me since my youth.\nFrom the depths I cried to you, O Lord.\nMy heart is not exalted, O Lord,\nRemember, Lord, David: and all his kindness,\nAs he swore to the Lord, Jacob,\nIf I enter the tabernacle of my house,\nIf I ascend to my bed in the hall,\nIf I give sleep to my eyes and slumber to my eyelids,\nUntil I find a resting place. locum domino: tabernaculum dei Jacob. Ecce audivimus ea in effrata: invenimus eam in campis siue. Introibimus in tabernaculo eius: adorabimus in loco ubi steterunt pedes eius. Surge domine in requiem tuam: tu et archa sanctificationis tue. Sacerdotes tui induantur iusticiam: et sancti decorative border tuis ex psalmo Ecce quam bonum et quam iocundum habitare fratres in unum Sicut unguentum in capite tui, quod descenderat in barba Aaron. Quod descenderat in ora vestimenti eius si sicut ros hermon, qui descenderat in monte Syon decorative border et vitam nos in seculum. Gloria patri. Antiphona. Ne reminiscaris.\n\nPsalmus. Ecce nunc benedicite domino, oves servi domini. Qui statis in domo domini: ibi in atriis domus nostrae Noctibus ex tollite manus vestras in sancta: et benedicite domino. Benedicat tibi dominus ex Sion, qui ferit celum et terram. Gloria patri.\n\nKyrie eleison, Christe eleison, Kyrie eleison. Christe audi nos, Pater de celis, Deus miserere nobis. Spiritus sancte, Deus miserere nobis. Sancta. trinitas unhans deus miserere nobis\nSancta Maria Ora pro nobis\nSancta Dei genitrix or\nSancta virgo virginum or\nSancte Michael or\nSancte Gabriel or\nSancte Raphael or\nOmnes sancti angeli et archangeli Dei\nOrate pro nobis.\nOs santi beator spirituu ordines ort'\nSancte Ioannes Baptista or\nOs sancti patriarche et prophete ort'\nSancte Petre or\nSancte Paul or\nSancte Andreas or\nSancte Ioannes Ora pro nobis.\nSancte Iacob or\nSancte Thoma or\nSancte Philipp or\nSancte Iacob or\nSancte Matthaeus or\nSancte Bartholomeus Ora pro nobis\nSancte Simon or\nSancte Thadeus or\nSancte Matthias or\nSancte Barnabas Ora pro nobis\nSancte Marcellus or\nSancte Luca or\nSancte Stephane or\nSancte Linus or\nSancte Cletus or\nSancte Clemens or\nSancte Sixtus Ora pro nobis.\nSancte Cornelius or\nSancte Cyriacus or\nSancte Laurentius or\nOmnes sancti ora\nSancte Vincentius ora\nSancte Cosmas ora\nSancte Damianus ora\nSancte Sabastianus ora\nSancte Prisca ora\nSancte Feliciana ora\nSancte Thomas ora\nSancte Erasmus Ora pro nobis. Sancte Edmunde, Sancte Christophorus, Sancte Georgi, Sancte Blasi, Sancte Adriane, Sancte Dyonisius and your companions, Sancte Mauricius and your companions, Sancte Gereon and your companions, all holy martyrs of God, pray for us.\nSancte Edvard, Sancte Silvester, Sancte Leo, Sancte Jeronimo, Sancte Augustine, Sancte Ambrosius, Sancte Gregorius, Sancte Isidore, Sancte Juliane, Sancte Gildarda, Sancte Medarda, Sancte Albina, Sancte Svvithume, Sancte Birine, Sancte Lambert, Sancte Martine, Sancte Antonius, Sancte Nicolas, Sancte Leonarde, Sancte Erkenwald, Sancte Edmund, Sancte Benedicte, Sancte Dunstan, Sancte Cuthbert, All holy confessors, pray for us.\nAll holy monks and hermits, pray for us.\nSancta Maria Magdalena, Sancta Maria Egyptiaca, Sancta Anna, Sancta Katerina, Sancta Margareta, pray for us.\nSancta Perpetua, Sancta Felicitas, Sancta. Sancta Praxedis or Sancta Scolastica or Sancta Petronilla or Sancta Sotheris Ora pro nobis.\nSancta Prisca or Sancta Tecla or Sancta Affra or Sancta Editha or Sancta Barbara Ora pro nobis.\nSancta Helena or Sancta Apolonia or Sancta Agatha or Sancta Lucia Ora pro nobis.\nSancta Agnes or Sancta Cristina or Sancta Sytha or Sancta Cecilia or Sancta Vunefreda Ora pro nobis.\nSancta Fredisvida or Sancti Ghertrudis or Sancta Othilia or Sancta Brigida or Sancta Ursula et sodalibus tuis or Sancta Vilgefortis.\nOmnes sanctae virgines ortuere.\nOes sanctae viduae et continentes ortuere.\nOmnes sancti et fideli Dei ortuere.\nPropicius esto. Parce nobis, Domine.\nNobis dones. Te rogamus audi nos.\nUt misericordia tua et pietas tua nos semper custodiat.\nTe rogamus ut ecclesiam tuam regere et defendere digneris.\nTe rogamus ut domum apostolicam et omnes gradus ecclesiae ius tuas sancta religione conseruare digneris.\nTe rogamus ut regi nostro et principibus nostris pacem veram atque concordiam da. \"We entreat you, Victoria, to cause our bishops, abbots, and all congregations committed to you in holy religion to live in harmony. We entreat you. We entreat you to conserve all congregations of the saints in your service. We entreat you. We entreat you to consider the entire Christian people redeemed by your precious blood worthy of conservation. We entreat you. We entreat you to reward eternal goods to all our benefactors. We entreat you. We entreat you to deliver our souls and those of our parents from eternal damnation. We entreat you. We entreat you to look upon us with the eyes of mercy. We entreat you, Victor, to make our obedience reasonable. We entreat you, Victor, to raise our minds to heavenly desires. We entreat you to contemplate and relieve the decorative borders. We entreat you to give eternal rest to the faithful, both living and dead. We entreat you. We entreat you, God Almighty. We entreat you, God Almighty. We entreat you, Victor, to take away our muddy sins: hear us, Lord God, who takes away muddy sins: spare us, Lord.\" \"Mudi misere nobis, Kyrie eleison, Christe eleison. Pater noster. Ave Maria. Et ne nos intras, sed libera nos. Ostende nobis, Domine, misericordiam tuam, et salutare tuum da nobis. Et veniat super nos, Domine, misericordia tua. Salutare tuum secundum eloquium tuum. Peccavimus cum patribus nostris, iniquitates nos fecimus, Domine, non secundum peccata nostra facias nobis, neque secundum iniquitates nostras facias nobis. Oremus pro omni gradu ecclesiae. Induantur justitiam sacerdotes tuos et exultet sancti tuos. Pro fratribus et sororibus nostris salva servos tuos et ancillas tuas. Deus meus, sperantes in te, oremus pro populo christiano. Salva populum tuum, Domine, et benedic hereditati tuae. Et rege eos et extolle illos, et innumera Domine, fiat pax in virtute tua. Et abundantia in turribus tuis. Amen. Deus, exaudi orationem nostram.\" God, all-powerful and eternal, who makes great wonders alone, grant mercy through our Lord Christ to those who are ensnared by the guilt of their wrongdoings. Through Christ our Lord.\n\nO mighty everlasting God, who from you are holy desires, right intentions, and just works: grant us the power\n\nGod, from whom holy desires, correct intentions, and just works proceed: grant us the power\n\nto carry out your truth. God, from whom sanctified desires, correct intentions, and just works originate: grant us the power\n\nto fulfill your truth.\n\nCleanse our hearts from vices and make them devoted to your commands, so that they may be tranquil under your protection, free from fear.\n\nCleanse our hearts from vices and make them devoted to your commands, so that they may be tranquil under your protection, free from fear.\n\nPurge vices and make virtues illustrious: grant us peace and salvation. Drive away visible and invisible enemies, and repel pestilence and famine.\n\nGrant true kindness to our friends and enemies, and to all faithful, grant life and eternal rest to the living and the dead.\n\nIlluminate my eyes, lest I ever fall asleep in death, and let my enemy never triumph over me. Into your hands, Lord, I commend my spirit. \"veritas. In my language, this is the decorative border: make known to me, Lord, the end of me. And the number of days I have spoken to you, Lord: you are my hope and portion in the land of the living. With me is this decorative border, the lion from the tribe of Judah, the root of David, alleluia, alleluia, alleluia. Lord, have mercy. Christ, have mercy. Lord, have mercy. Our Father, hail Mary. I believe in God. And do not let us be put to the test. Be to us, Lord, a tower of fortitude. Against the face of the enemy. Lord, hear my prayer. And my cry comes to you.\n\nOration. Omnipotent everlasting God, appear to those who fear you, propitiating those who supplicate, so that the destructive fires and the power of the storms may pass over the material of your laundry. And through this, even the words of God that are thundering may be moved from the signs of the heavens, so that you may not fear what the nations fear, because I am with you, Lord, God, our savior. Amen.\n\nMe, Lord Jesus Christ, give to me in your love without measure, effect without limit: pain without order, desire without rule. Amen.\n\ndecorative border\ndecorative\" border\nDives and Lazarus: \"Ps. Lord, have mercy on me. Decorative border. Around me were placed sorrows of death: and the dangers of hell were found near me. By weeping and sorrow I found you: and I called upon the name of the Lord. One, have mercy on my miserable soul, Lord, and the righteous: and our God will have mercy on them. Because you have delivered my soul from death: O Lord, in the land of the living I will serve you. Requiem aeterna dona eis, Lord: and let perpetual light shine upon them. Placebo, Lord, in the land of the living. Heu me.\nps. My soul was long prolonged in my habitation: among the inhabitants of Cedar was my soul. Decorative border.\nHeu, I have lifted up my eyes to the mountains: from where will my help come?\nps. From the depths I cried out to you, Lord, Lord, hear my voice. Decorative border. From all his iniquities he will save us. Psalm 119:169-171, 142. \"In toto corde meo confitebor tibi, quoniam audisti verba oris mei.\" despicias, domine. versus. A porta inferi. \u211f. Erue, domine, animas eorum. an. Audivi psalmus. Magnificat. an. Audivi vocem de caelo dicentem, beati mortui qui in domibus moriuntur. Kyrie eleison. Christe eleison Kyrie eleison. Pater noster. Ave Maria. Et ne nos inducas in temptationem, sed libera nos a malo.\n\nPsalmus: Lauda anima mea dominum: laudabo dominum in vita mea, psalam deo meo quamdiu fuero. Nolite confidere in principibus, in filiis hominum, in quibus non est salus. Exibit spiritus eius et reuertetur in terra sua: in illa die peribunt omnes cogitationes eorum. Beatus qui confidit in Domino, qui fecit caelum et terram et omnia quae in eis sunt. Qui custodit veritatem in secula facit iudicium iniuriam patientibus, datascam esurientibus Dominus soluit compeditos: Dominus illuminat cecos, nomen egregios: Dominus dirigit iustos. Dominus custodit peregrinos et suscipiet pupillos et viduas suas, et vias peccatorum disperdet. Ne ignores Dominum in saecula, Deus tuus syo in generationem et generationem. Requiescant in pace. border: Give them eternal life, Lord: and let perpetual light shine upon them. \u2123. Away from the depths. \u211f. Deliver their souls, Lord. I believe I see good things from the Lord. In the land of the living. Lord, hear us. And the cry of supplication. God, to whom it is dear to have mercy and act: have mercy on the souls of your servants and handmaids. N., whom today you have commanded to depart from this world: do not deliver it into the hands of the enemy: nor forget them in the end, but command that they be taken up by the holy angels and led to the region of the living. And because in you they hoped and believed they would be refreshed by the society of your saints. Through the Lord.\n\nGod, who is merciful and compassionate: have mercy on the souls of your servants and handmaids: and forgive all their sins: that they may be worthy to pass through the gates of death absolved. Through the Lord.\n\nGod, Lord of indulgences, grant the souls of your servants or handmaids rest and the seat of refreshment, and the beatitude and clarity of light. Through our Lord.\n\nGod, who is among the apostles. sacerdotes tuos, dignos potificali dignitate, censerunt: prestamus ut quorum vicem ad horam gerebant in terris perpetuo consortio letentur in celis. Per Dominum nostrum.\n\nDeus, veni, largitor et humanae salutis amator, quesumus clemens tuam, ut nostrarum congregationum fratres et sorores, qui ex hoc saeculo transierunt, intercedente beata Maria semper virgine et beato Michaele archangelo cum omnibus sanctis tuis ad perpetuae beatitudinis consortium pervenire cocedas. Per.\n\nPsalmus. Verba mea auribus percipe, Domine: intende voci orationis meae. Rex meus et Deus meus, decorative border exaudi vocem meam. Mane astabo tibi et videbo quoniam non Deus volens irasceris. Ne quis malus habitabit juxta te, neque iniusti ante oculos tuos. Odisti omnes qui operantur iniquitatem, perdes omnes qui loquuntur mendacium. Decorative border in conspectu tuo viam meam. Amen.\n\nCoereture. Psalmum Domine, ne in furore tuo arguas me neque in ira tua corripias me. I. an. Lord, have mercy on me; save my soul, for there is no one who remembers you in death. an. When will you, Lord, help me? I have hoped in you, be gracious to me, O God, and save me, for there is none who redeems or makes me safe. Lord, my God, if I have done this: if there is iniquity in my hands, if I have repaid those who repaid me evil, let me fall away from my enemies for nothing, in vain. My enemy pursues my soul and overtakes me, and tramples my life on the earth, and brings my glory into the dust. Rise up, Lord, in your anger, and lift yourself up against my enemies. You are the judge of the righteous; search me, O God, and know my heart. My help comes from the Lord, who makes the righteous happy. God, judge of the righteous, strong and patient, do you not get angry every day?\n\nLectio prima. Quare magnificas (decorative border)\n\neum: or what do you put in his way, heart? You visit him at dawn and suddenly test him. Why do you not spare me or let me go, that I may take my rest? I. Mea culpa. Quid faciam tibi, o custos hominum? Quare posuisti me contrarium tibi: et factus sum mihi metu grauis? Cur non tollis peccatum meum: et quare non aferis iustitiam meam? Ecce nunc in pulvere dormio; si mane me quaeris, non subsistam. \u211f. Credo quod redemptor meus vivet in novissimo die resurrexit sum. Et in carne mea videbo Deum salutarem meum. Quem visurus ego ipse et non alius et oculi mei contemplabuntur in carne mea. Et in carne mea.\n\nLectio scda. Noli me condemnare. Indica mihi cur me ita iudicas? Nunquid bonum tibi videatur si caluereas et opprimeres me opus manuum tuarum et consilia impia ad iuvenes? Nunquid oculi carnis tibi sui: aut sicut videt homo et tu videbis? Nunquid sicut dies hominis dies tuis et anni tui sunt\n\nTranslation:\nI have sinned. What shall I do to you, o guardian of men? Why have you set yourself against me: and I have become a heavy burden to myself? Why do you not remove my sin: and why do you not bring forth my righteousness? Behold now I sleep in the dust; if you seek me in the morning, I shall not be. \u211f. I believe that my redeemer lives in the last day, resurrected am I. And in my flesh I shall see God my savior. Whom I shall see, I myself and no other, and my eyes shall behold him in my flesh. And in my flesh.\n\nLectio: Do not condemn me. Tell me why you judge me thus? Would it please you to be kinder and crush me with the hand of your power and wicked counsel to the young? Would the eyes of the flesh be yours: or shall you see as a man sees you? Would the days of man be your days and your years?\n\nNote: This text appears to be written in Old Latin and may require further translation or correction for complete understanding. de manu tua possit eruere. R. Qui lazarum resuscitasti a monumento fetido. Tu eis domine dona requiem et locum indulgentiae. \u2123. Qui veniturus es iudicare vivos et mortuos et saeculum per ignem. Tu eis domine dona requiem et locum indulgentiae.\n\nLectio. iii.\n\nPsalmus.\nDeus, ad te levavi animam meam:\n\nDomine, I have lifted up my soul to you.\nO God, in you I trust; do not let me be put to shame;\nnor let my enemies exult over me.\nDo not let those who hope in you be put to shame through me,\nLord God of hosts.\n\nDo not let those who seek you be put to shame;\nmay they be ashamed who deal treacherously against me.\n\nMake me to know your ways, O Lord;\nteach me your paths.\nLead me in your truth and teach me,\nfor you are the God of my salvation;\nin you have I hoped all the day long.\n\nRemember, O Lord, your compassion and your steadfast love,\nwhich you have shown to those who know you\nfrom of old.\nDo not let the foot of arrogance come upon me,\nnor the hand of the wicked drive me away.\n\nThere are many who fight against me, O Lord;\nmany are my adversaries.\nBut I will hope in you.\nIt is you who will tread down the wicked;\nyou will put them to shame, and you will put all the rebellious to shame.\n\nI know that it is you who will put all my adversaries to shame and those who hate me will be put to shame.\nIt is you who will put all my adversaries to shame, but it is I who will rejoice in your salvation.\n\nI will sing to the Lord,\nbecause he has dealt bountifully with me.\n\nIn the presence of the godly I will sing aloud,\npraising the Lord.\n\nWhy are you cast down, O my soul,\nand why are you in turmoil within me?\nHope in God; for I shall again praise him,\nmy salvation and my God.\n\nMy soul is cast down within me;\ntherefore I remember you\nfrom the land of Jordan and Hermon,\nfrom Mount Mizar.\nDeep calls to deep at the roar of your waterfalls;\nall your breakers and your waves have gone over me.\nBy day the Lord commands his steadfast love,\nand at night his song is with me,\na prayer to the God of my life.\n\nI will say to the Lord, \"You are my refuge and my fortress,\nmy God, in whom I trust.\"\n\nAnd my soul trusts in the Lord,\nand he becomes my salvation.\nHe covers me in his cloak,\nand he will spread his right hand over me.\nHe will cry to me, \"You are my beloved,\nmy son; I will put my favor upon you.\"\n\nAnd in your presence is fullness of joy;\nat your right hand are pleasures forevermore.\n\nIn your presence is fullness of joy;\nwith your right hand you will give me the joy that comes from your presence.\n\nDo good, O Lord, to those who wait for you,\nto the soul that seeks you.\nDo good to those who search for you,\nO Lord of hosts;\nwho seek after life and support in you,\nwho remember your way.\n\nThey shall be satisfied with the abundance of your house,\nand you will give them drink from the river of your pleasures.\nFor with you is the fountain of life;\nin your light we see light.\n\nRejoice in the Lord, O you righteous,\nand give thanks to his holy name.\n\nAll my delight is in the Lord;\nmy soul makes its high praise to God.\nMy soul makes its high praise to God in the tent of the Most High.\n\nO God, in the multitude of your steadfast love I will enter your house.\nI will bow toward your holy temple in awe of you.\nLead me, O Lord, in your righteousness because of my enemies;\nmake your way straight before me.\n\nFor there is no truth in their mouth;\ntheir inmost self is destruction;\ntheir throat is an open grave;\nthey flatter with their tongue.\nMake them bear their guilt, meus in te confido non erubescam et Quinnimuli qui sustinent te non confundentur. Confundantur omnes qui agunt supervias tuas domine, decorative border edoce me in veritate tua et decorative border meis erue me. Tibi humiliatem meam et laborem meum dimitte universa delicta mea. Respice inimicos meos quoniam multiplicati sunt et odio iniquo oderunt me. Custodi animam meam et erue me, non erubesco quoniam speraui in te innocentes et rectos adiuvare me: quia sustinui te. Libera deus Israhel ex omnibus tribulationibus suis. Requiem eternam dona eis Domine et lux perpetua luceat eis. An. Delicta iuventutis meae et ignorias meas ne memineris Domine. An. Credo videre Psalmus.\n\nDominus illuminatio mea et salus mea quem timebo. Dominus protector vitae meae: a quo trepidabo. Dum appropinquant super me nocentes, ut edant carnes meas. Qui tribulant me inimici mei ipsi infirmati sunt et ceciderunt. Si consisterent. adversus me castra: non timebit cor meum,\nsi exurgat adversus me bellum: in hoc ego sperabo.\nUnum petii domino hanc requiram, ut inhabitem in domo domini omnibus diebus vitae meae,\net videam voluntatem domini et visitem templum eius.\nQuoniam abscondit me\ndecorative border in tabernaculo suo: in die malorum protexit me in abscondito tabernaculi sui.\nIn petra exaltavit me et nunc exaltavit caput meum super inimicos meos. Et mentita est iniquitas sibi.\nCredo videre bona domini in terra viventia.\nExpecta dominum: viriliter age et confortetur cor tuum et sustine dominum.\nRequies eterna dona eis domine: lux perpetua luceat eis. Amen.\nCredo videre bona domini in terra viventia.\ndecorative border \u2123.\nIn memoria aeterna erit iustus.\nAb auditu mala non timebit.\nPater noster. Et ne nos inducas in tentationem,\nsed libera nos a malo.\nLectio iv.\nOdiosas habeo iniquitates et celera peccata mea et delicta ostende mihi.\nCur faciem tuam abscondis et arbitras me iustum tuum?\nContra folium quod vento rapitur ostendis potentiam tuam et stipulam siccam. persequor. You have set before me bitternesses and made me consume them in the bitter days of my youth. You have placed a stumbling block on my foot and observed all my ways and considered the footprints of my feet. I am like a putrid thing to be consumed and like clothing that is eaten by a moth. Psalm 25:19. Alas, Lord, for I have sinned greatly in my life; what shall I do? Where shall I flee? Have mercy on me, my God. When you come in the last day. Verses. My soul is greatly troubled: but you, Lord, come to my aid. When you come in the last day\nFifth reading. A man born of a woman lives a short time filled with many sorrows. He is like a flower that opens and is crushed, and flees like a shadow and does not remain in the same state. And worthy are you to look upon such a one and bring him before you? Who can make clean what is conceived in an unclean state? Are you not alone? The brief days of man are numbered before you. You have set bounds that cannot be passed. Recede therefore. Paulus ululu ab eo quiescat donec optata veniat: sicut mercennarii dies eius. (Paulus, ululu, may he rest until his desired one comes: like the days of a hired soldier.) \u211f. Ne recorderis peccata mea, Domine. Dum veneris iudicare seculum per ignem. (Lord, do not remember my sins. When you come to judge the world by fire.) versus. Dirige, Domine, Deus meus, in conspectu tuo via meam. Dum veneris iudicare seculum per ignem. (Lord, my God, direct my way in your sight. When you come to judge the world by fire.)\n\nLectio sexta: Vis michi hoc tribuat, ut in inferno protegas me: et abscondas me donec peccatorum meorum. (Sixth reading: Grant me this, that in hell you protect me: and hide me until the sins of mine.) \u211f. Domine, secundum actum meum, non judex me nichil dignum in conspectu tuo egii. Ideo deprecor maiestate tuam, ut tu, Deus, deleas iniquitatem meam. (Lord, according to my actions, I have judged myself worthy of nothing in your sight. Therefore, I pray before your majesty that you, God, may delete my iniquity.) \u2123. Amplius laua me, Domine, ab iniquitate mea et a delicto meo, munda me, quia tibi soli peccavi. Ideo deprecor. (Moreover, wash me, Lord, from my iniquity and my sin, cleanse me, for I have sinned only before you.) a\u0101. Complaceat omni expectans expectavi Dominum. (All wait expectantly, I waited for the Lord.) Et exaudivit preces meas: et eduxit de lacu miserie et de luto fecis. (And he heard my prayers: and he led me out of the pit of misery and the mud.) Et statuit supra petram pedes meos: et direxit gressus meos. (And he set my feet upon a rock: and he directed my steps.) Et immisit in os meum canticum novum carmen Deo nostro. (And he put a new song in my mouth, a psalm to our God.)\n\nVidebunt multi et timebunt et speerebunt in Domino. (Many will see and fear and hope in the Lord.) Beatus vir cuius est nomen Domini, spes eius: et non respexit in vanitates et in sanias falsas. (Blessed is the man whose name is the Lord, his hope: and he did not look upon vanities and falsehoods.) You have provided a text written in Latin. Here is the cleaned version of the text:\n\nMulta fecisti, tu Deus meus: mirabilia tua et cogitationibus tuis non est qui comparat tibi. Annunciavi et locutus sum: multiplicati sunt super numerum. Sacrificium et oblationem non voluisti: audeo et lex tuam in medio cordis mei Annunciavi iustitiam tuam in ecclesia: ecce labia mea non prohibebo, Domine. Sana, Domine.\n\nPsalmus: Beatus qui intelligit pauperem et egenum: i die mala liberabit eum Dominus. Conseruet eum et vivificet eum, et beatus faciat eum in terra: et non tradat eum in animam inimicorum eorum. Dominus opem ferat illi super lectum doloris eius: universa strata eius versasti, infirmitate eius. Ego dixi, Domine, miserere mei: sana anima mea quia peccavi tibi.\n\nEgressus est foras et loquebat in idipsum: adversum me susurrabant omnes inimici mei: adversum me cogitabant mala mihi. Verbum. iniquus costuerut adversum me: numquid qui dormit non addicit ut resurgat Et enim homo pacis mei qui speravi qui edebat panes meos. Magnificavit super me supplantationem Vaut autem dominus miserere mei & resuscita me\nIn hoc cognovi quod inimicus meus non gaudet super me Me autem propter innocentiam susceptisti et confirmasti me: in conspectu tuo internum Benedictus dominus deus Israel: a saeculo et in saeculum fiat fiat Requies eternam dona eis Domine et lux perpetua lucet eis. Anima mea sanare domine quia peccavi tibi. Anima mea sitivit ad te Deus. Anima mea sitivit ad Deum fontem vivum: quando veniam et apparerbo ante faciem Dei. Et hermonii a motu modico Abysus abyssum invocat in voce catharactarum tuarum Omnia excelsa tua et fluctus tuos super me transierunt Inde mitigavit dominus misericordiam suam et nocte canitum eius Apud me oratio deo vitae meae. I. dicam deo susceptor meus es (I say to God, my supporter)\nLectio. ix (Reading 9)\ncor meum (my heart). Noctem verteras in diem et rursum post tenebras spero lucem. (You turned night into day and I hope for light again after darkness.)\nSi sustinero infernum, domus mea est: & in tenebris straxi lectulum meum. (If I endure hell, my bed is in it.)\nPutredini dixi: Pater meus es, mater mea et soror mea (I called Putridini: You are my Father, my mother, and my sister.)\nVerbum. Peccante me quotidie et no me penitentem timor mortis conturbat me. (The fear of death disturbs me, the sinner that I am every day.)\nQuare in inferno nulla est redeptio: miserere mei, Deus, et salva me. (Why is there no redemption in hell? Have mercy on me, God, and save me.)\n\u211f. Peccante me quotidie et no me penitentem timor mortis co\u0304turbat me. (The fear of death disturbs me, the sinner that I am every day.)\nQuare in inferno nulla est redeptio. (Why is there no redemption in hell?)\nLectio viii. (Reading 8)\nmea videbo deum saluatorem meum. (I will see God, my savior.)\nQuis ego ipse sum et oculi mei conspexerunt et non alius. (I myself am he whom my eyes have seen, and not another.)\nReposita est haec spes mea in sinu meo. (This hope of mine has been placed in my bosom.)\n\u211f. Requiem aeternam dona eis, Domine, et lux perpetua luceat eis. (Grant them eternal rest, O Lord, and let perpetual light shine upon them.)\nQui Lazarum resuscitasti a monumento fetido, tu eis, Domine, dona requiem. Et lux perpetua. &c. (You who raised Lazarus from the foul tomb, grant them rest, O Lord, and let perpetual light shine upon them.)\nLectio nona. (Ninth Reading)\nQuare de vulva eduxisti me, qui ut viderem non essem? (Why did you take me out of the womb, that I might not see?)\nFuissem quasi non essem. (I would have been as if I had not been.) I. Translate Latin to English:\n\n\"I am translated to the tomb. Will not my many days be finished soon? Therefore, let me go and weep for a while before I return to the dark and hidden earth, and the terror of death's dark veil. The earth is a place of misery and darkness where the limbs of death dwell, and there is no order but eternal horror. R. Free me, Lord, from eternal death on that terrible day. The heavens will tremble and the earth, when you come to judge the world by fire. That day will be a day of calamity and great and bitter sorrow. When the heavens move and the earth, O Lord, you will come to judge the world. &c. Now we ask you, Christ, have mercy on us, who have come to redeem the lost, do not condemn the redeemed. Free me, Lord, from the ways of hell, which you have shattered and visited, and gave them light so that they might see you. Those who were in the pains of darkness. They cried out and said, \"You have come, our redeemer.\" Those who were in the pains of darkness. Turn towards us. May they rest in peace. Amen. Amen. They will rejoice in the Lord. Psalms. Have mercy on me, God, according to your great mercy.\" misercordia tua. An. Exultabunt ossegum domino ossea humiliata. An. Exaudi, Domine.\nPsalmus ita Exaudi nos, Deus, salutaris nostra spes nostra finis terre et in mari. Loge decorative border tuis: exitus matutini et vesperae delectabis\ndecorative border leo, sic conturbat ossa mea. De mane vsqque ad vesperam finies me sicut pullus hirundinis, sic clamabo. Meditabor ut columba. Attenuati sunt oculi mei, suspicientes in excelsis, Domine. Vim patior, responde pro me: quid dicam aut quid respondebit mihi, cum ipse fecerim. Recogitabo tibi annos meos in amaritudine aeterna. Domine, si sic vivitur et in talibus vita spiritus mei corriges me et vivificabis me. Ecce in pace, amaritudo mea amarissima. Quare non infernus confitebitur tibi neque mors laudabit te. Non expectabunt qui descenderunt in lacu veritas tua. Vivens vivens ipse confitebitur tibi: sicut et ego hodie pater filis notam faciet veritas tua, Domine. Salva me fac: et psalmos nostros cantabimus cunctis diebus vitae nostrae in domo Domini. A porta inferi. I. am your soul. Animae eius. O my spirit. All. Decorative border me etiam si mortuus fuerit, vivet et omnis qui vivit et credidit in te morietur in aeternum. Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster. Et ne nos omnes, Exultabo te, Domine, quoniam suscepisti me: nec delectasti adversarios meos super me, Domine Deus, clamavi ad te et sanasti me, Domine, eduxisti ab inferno anima mea: salva me a descendentibus in lacu. Psalite Domine sanctum eius et confitemini memoriam sanctificationis eius, Qui ira in indignatione eius et vita voluntate eius, Ad vesperum demorabitur fletus et ad matutinum leticia. Ego autem dixi in abundantia mea: non morabor in aeternum, Domine, in voluntate tua persististi decori meo veritate. Avertisti faciem tuam a me et factus sum conturbatus. Ad te, Domine, clamabo et ad deum meum deprecabo. Decorative border, Domine Deus meus, in aeternum confitebor tibi. Requiem aeternam dona eis, Domine. Et lux perpetua luceat eis. Credo videre bonum Dominum in terra viventium.\n\nOremus, Deus, cui proprius est misericordia. semper et parcere: propiciare aibus famulis tuis et famulis tuarum: et oiae eorum petam dimitte: ut mortis vinculis absoluti sint mereantur ad vitae. Quo Oratio. Omnipotens sempiterne Deus, cui nihil sine spe misericordiae supplicatur animae famuli tui vel famulae tuae. N. ut qui beata hac vita in tuo nominis confessione decessit sanctorum tuorum numerum facias aggregari. Per Dominum Deus, cuius mihi non est numerus: suscipe pro animabus famulis tuis et famulis tuarum pontifices precations nostras et lucis eis liceat. Oratio. Inclina Domine aurem tuam ad precibus nostras quibus supplices deprecantur ut animas decoris regionis constituas et sanctorum tuorum iubeas esse consortes. Per Dominum.\n\nAnimae quesumus Domine omnipotens, defunctorum omnium oratio proficiat supplicantibus: ut eas et a peccatis omnibus exuas et tuas redeemptionis facias esse participes. Qui cum Deo Patre. Requiescant in pace. Amen.\n\nVox mea ad Dominum clamavi: vox mea ad Dominum deprecatus sum Affundo in conspectu eius. Oratio mea et tribulationem meam ante te pronuncio. In deficienodo ex me spiritum et tu cognovisti semitas meas. In hac via, qua ambulabam, abscondit superbus laqueum mihi. Considerabam ad dexteram et videbam et non erat qui cognosceret me quia humiliatus sum nimis. Decorative border, nomini tuo: me expectant iusti donec retribuas mihi propter tua vulnera quinque. Amen.\n\nOratio. Dominus Iesu Christe, salus et liberatio fidelium animas quas non vidi animas perdere sed salvare et dae tua manam in redemptione pro multis imensa clementiam tuam ac ineffabilem misiercordiam humiliter imploramus: ut animas omnium fidelium defunctorum a poenis purgatorii misericorditer respicere digneris, et que iuste affliguntur pro peccatis tuae benignissima pietate liberentur. Subveniatque illis tua miha quas tuo preciosissimo sanguine redemisti. Et per merita beattissime gloriosissime semper etque Virgini Dei Genitricis Mariae et omnium sanctorum et sanctorum eas ab. inferorum cruciatis liberare (and) in inter aias sanctorum tuorum collocare digneris vesteque imortalitatis indui (and) paradisi amenable cofueri iubeas. Qui cum patibus (and) et cetera. Pater noster. Ave Maria.\n\nBeati immaculati in via: qui ambulant in lege Domini. Beati qui scruterunt testimonia eius: in toto corde eam exquiruerunt. Ita in viae eius ambulaverunt. Vos madasti manda tua custodiri nimis. Utinam digantur vias meas: ad custodendas iustificationes tuas exquisivi (with) totum corde meum. Ne repellas a mandatis tuis In corde meo abscondi eloquia tua ut non peccare tibi. Benedictus es Domine, doce me iustificationes tuas. In labiis meis pronunciavi: oia iudicia oris tui.\n\nI declina a mandatis tuis. Afer a me approbui (and) contemptui quaerui eius testimonia. Et principes adversus me loquebantur: setus autem tuus exercitabar in iustificationibus tuis. Nam et testimonia tua meditatio mea et consilium meum iustificabant. Adhesit pauimento anima mea vivifica me secundum verbum. tuum decorative border: teach me justifications: instruct me in your ways: I have permitted my soul to grow weary: confirm me in your words: remove the way of iniquity from me and choose mercy for me: I have chosen the way of truth: judge your ways, I am not forgetful, Lord. Let your testimonies comfort me, do not abandon me. Your law I will put in my heart, and I will search for it always. Teach me your law and I will keep it in my whole heart. Lead me in the path of your commandments, I desire it. Incline my heart to your testimonies, and not to avarice. Avert your eyes from vanity in your way, revive me. Serve your statues, I will hear your eloquence in your temple. Cut off my reproach, for I have been marked by your judgments. I have desired your commandments in equity, revive me, Lord. May your salvation come upon me according to your word, according to your eloquence. And do not take your word from me. I. In my heart I have treasured your word of truth, for I have hoped in your judgments and have kept your law forever. And I walked in hidden places, for I sought your testimonies. I spoke of your testimonies before those who came to judge me, and I was not put to shame. I pondered your commandments, which I loved, and lifted up my hands to your commandments. I will excel in your justifications.\n\nII. Have mercy on me, according to your word, in accordance with your promise. I have considered my ways and turned my feet to your testimonies. I am ready and not dismayed. I will keep your commandments, surrounding myself with the coverings of sins, and I will not forget your law. In the middle of the night I rose to confess to you, concerning the judgments of your righteousness. I am a partner with all those who fear you and keep your commandments. Your mercy, Lord, is full of the earth, teaching your justifications.\n\nIII. You have made goodness with your servant, Lord, according to your word. Goodness, discipline, and knowledge you have made known to me, for I believed in your commandments beforehand. I have cleaned the text as follows:\n\nhumiliare ego deliqui: propterea tuum eloquium custodii. Nonus es tu: & in tuate bonitate doce me iustificationes tuas. Multiplicata est super me iniquitas superborum: ego autem in toto corde meo scrutabor mandata tua. Coagulatum est sicut lac cor eorum: ego vero tuam legem meditabus. Bonum mihi quia humiliasti me ut discam iustificationes tuas. Donum mihi lex oris tui: super decorative border milia auri et argenti. Manus tua fecerunt me et plasmavit me: da mihi intellectum ut discam mandata tua. Qui timent te videbunt me et letabuntur: quia in verba tua supersperavi. Cognovi dominum quia equitas iudicia tua et in veritate tua humiliasti me. Fiat misericordia tua ut consoletur me: secundum eloquium tuum servo tuo. Veniant mihi miserationes tuas & vivam: quia lex tua meditatio mea est. Confundantur superbi quia iniuste iniquitatem fecerunt in me: ego autem exercebor in mandatis tuis. Converterentur mihi timentes te: et qui noverunt testimonia tua. Fiat cor meum immaculatum in iustificationibus. tuis vt non confundar (Do not confuse me with them.)\nDE fecit in salutari tuo anima mea et in verbum tuum supersperavi (I have put my soul in your salvation and longed for your word.)\nDefecerunt oculi mei in eloquium tuum. Dicete quando consolaberis me. (My eyes fail from your word. Tell me when you will comfort me.)\nQuia factus sum sicut uter in pruina: iustificatones tuas non sum oblitus. (I have not forgotten your justifications. Quot dies servi tui when facies de persequentibus me iudicium?\nNarraverunt michi iiqui fabulationes: sed non ut lex tua. (They have told me many stories: but not according to your law.)\nDecorative border mandata tua veritas: iniqui persequuti sunt me. Adiuua me Paulominus consumuere sunt me in terra. Ego autem non dereliqui mandata tua. (Your truth is a decorative border: the wicked have persecuted me. Paulominus and others have consumed me in the earth. But I have not forsaken your commandments.)\nSecundum misericordiam tuam vivifica me et custodiam testimonia oris tui. (Revive me according to your mercy and I will bear witness to your praise.)\nIN eternum domine: verbum tuum permanet in celo. Ingeneratione et generationem veritas tua: fundasti terram et permanet. (Forever, Lord, your word remains in heaven. Your truth is established forever and ever.)\nOrdinatione tua perseverat dies quoniam omnia serviunt tibi. (By your ordinance the days endure, because all things serve you.)\nNisi lex tua meditatio mea est: tunc forte perisse in humilitate mea. (Unless your law is my meditation, I may have perished in my humility.)\nIn eternum non obliviscar iustificatones tuas: quia in ipsis vivificasti me. (I will never forget your justifications: for in them you have revived me.)\nTitus su ego saluum me fac: quia iustificatones tuas exquisiui de expectaverunt. (Titus, I myself will make myself safe: for I have sought your justifications from those who were waiting for them.) You have provided a text written in Latin. Here is the cleaned version of the text:\n\n\"peccatores vt perderent me: testis tua intellexi. Omnis consummationis vididi finem: latum mandatum tuum nimis.\nQuomodo dilexi legem tuam, domine, tota die meditatio mea est. Super inimicos meos prudens fecisti mandato tuo, quia aeternum mihi est. Super omnes decentes me intellexi: quia testis tua meditatio mea est.\nSenes intellexi quia mandata tua quaesivi. Abomi via mala prohibui pedes meos ut custodiam verba tua. Iudicis tuis non declinavi, quia tulegeris me. Quam dulcia faucibus meis eloquia tua super mel ori meo. Omandatis tuis intellexi: propterea odiui omnem viam iniquitatis.\nIniquos odio habui et legem tuam dilexi. Adiutor et susceptor meus estu: et in verbum tuum super speravi.\nSuscipe me secundum eloquium tuum et vivam et non confundas me ab expectatio mea. Adiua me et salvus ero et meditabor in justificationibus tuis semper.\nSpesrasti omnes discordes a iudicis tuis: quia iniusta cogitatio eorum.\nPrevaricantes.\" reputates poenitentes terre, ideo dilexi testima tua. Contra te timui carnem meam: a iudicis tuis timui. Hoc iudicium et iustitia: non tradas me calumniantibus me. Suscipe servum tuum in bono: ne calumniantur me superbi. Oculi mei defecerunt in salutare tuum: et in eloquium iustitiae tuae. Hac cum servo tuo secundum misericordiam tuam et iustitias tuas doce me. Servus tuus sum ego, da michi intellectum, ut sciam testima tua. Tempus faciendi dominus: dissipaverunt legem tuam. Ideo dilexi mandata tua super aurum et tophazion. Propterea ad omnia mandata tua dirigebar, et omnem viam iniquam odio habui. Mirabilia testima tua domine, ideo scrutata est ea anima mea. Declaratio servorum tuorum illuminat et intellectu dat parvulis. Os meum aperui et attraxi spiritum quia desiderabam tua. Oscipe in me miserere mei, secundum iudicium diligentium, nomen tuum Gressus meos dirigese secundum eloquium tuum, ne dominetur me omnibus iniusticiis. Redime me a calumniis hominum. vt custodia madatas tuas. Facie tibi illumina super seruum tuum: et doce me iustificationes tuas.\nClamavi in toto corde meo exaudi me, Domine: iustificationes tuas requiram.\ndecorative border\nClamavi ad te salva me, ut custodiam madatas tuas. Peueni in maturitate et clamavi, quia in verba tua supersperavi.\nPreuenerunt oculi mei ad te diluculo, ut meditarer eloquia tua.\nVox mea audi secundum misericordiam tuam, Domine, et secundum iudicium tuum vivifica me.\nApproprinquaverunt persequentes me iniquitates a lege autem tuam longe facti sunt. Tu es Domine et omnes viae tuae veritas.\nInicio cognovi detestimonias tuas: quia in eternum fundasti ea.\nVide humilitatem meam et eripe me: quia legem tuam non sum oblitus.\nIudica iudicium meum et redime me: propter eloquia tua vivifica me.\nConge a peccatoribus salus, quia iustificationes tuas exquisierunt.\nMisericordiae tuae multae, Domine: secundum iudicium tuum vivifica me.\nMulti qui persequuntur me et tribulant me a testimonis tuis non declinavi.\nVidi praevaricantes et: tabesce quia eloquia tua non custodierunt. Vide quoniam mandata tua dilexi, Domine, misericordia tua vivifica me. Principium verborum tuorum veritas: in internum judicia iusticie tuae tuce. Principes persecuti sunt me gratis; et a verbis tuis formidavit cor meum. Anima mea etiam ut ovium quod perit, servum tuum, Domine, quia non sum oblitus mandatuum tua. Requiem eternam dona eis, Domine. Et lux perpetua luceat eis. Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster. Ave Maria. Et ne nos inducas in tentationem.\n\nPsalmus Domine, probasti me et cognouisti me: tu cognouisti sessionem meam et resurrectionem meam. Intelexisti cogitationes meas de longe, semitam meam et funiculum meum investigasti. Et omnes vias meas praevides: quia non est sermo in lingua mea. Ecce, Domine, tu cognouisti omnia novissima et antiqua: tu formasti et posuisti super me manum tuam. Mirabilis facta est scientia tua ex me: confortata est et non potero ad eam accedere. Quo ibo a spiritu tuo et quo fugiam a facie tua? Si ascendero in caelum tuum, ibi es: si descendero in infernum, ad te des. Si sumpsero penas meas et habitabo in extremis maris, et ibi manus tua deducet me et dextera tua tenet me. Et dixit, \"Non temere te tenebre obducent, et non nox obscurabit luciditas mea in deliciis meis. Quia tenebrae non obducentur a te, et nox sicut dies illuminabitur sicut tenebrae eius: ita et lumen eius. Quia tu possedisti renascentias meos, et odium meum dominus, et super inimicos tuos tabescebam.\n\nVide, ut in via iniquitatis est in me? Et duc me in via aeterna. Requiem aeternam dona eis, Domine: et lux perpetua luceat eis. A porta inferi erue animas eorum. Credo videre bona Domini in terra viventium. Domine, exaudi orationem meam, et clamor meus ad te veniat.\n\nTibi, Domine, commendamus animam famuli tui N. et animas famularum tuorum, ut defuncti seculo vivant tibi. Et que per fragilitatem mundane conversationis. peccata tuas admiserunt venia, misericordia dissolve pietatis absterge. Per Christum. Requiescant in pace. Amen.\n\nAve omnes animas fideles quae corpora hic et ubi requiescunt in pulvere. Iesus qui nos redemit suo precio sanguine, dignetur vos a poenis liberare et in choro sanctorum angelorum collocare ibique nostri memores suppliciter exorare: ut vobis associemur et vobiscum in caelis coronemur. Per Christum dominum nostrum. Amen.\n\nDecorative border: Salve, salve rex sanctorum, spes notua peccatorum in hoc tantum reus: pende homo verus deus caducis nutibus genibus. O quam pauper. O quam nudus qualisis in cruce ludus. Derisorum totus factus sponte tamen non coactus attritus membris omnibus.\n\nSalve, salve Iesu bone, fatigatus in agone, qui per lignum es distractus & ad lignum es coactus, expansis sanctis manibus in hac cruce te cruentem & distans et contemptum, ut te quaero me impelle et hoc meum implere facturus, quo desidero, ut te quaero mentis pura sit haec mea prima cura non. est labor nec grauabor sed sanabor et mundabor cum te complexus fuero. Amen.\nI will toil no longer, but I will heal and cleanse myself when I am in your embrace. Amen.\n\nDecorative border\n\nJudas betraying Jesus with a kiss, surrounded by a crowd of disciples and soldiers.\n\nDeus deus meus, respice in me quare me dereliquisti longe a salute mea? Verba delictorum tuorum, Deus.\nMy God, my God, why have you forsaken me? Why are far from my salvation? Your words of sin, God.\n\nDecorative border\n\nmeus clamabo per diem et non exaudies et nocte et non ad insipientiam michi. Vu autem in sancto habitas laus israel in te sperauerunt partes nostrae sperauerunt et liberasti eos. Sed te clamauerunt et salui facti sunt in te sperauerunt et non sunt confusi.\nBut I will cry out to you day and night, and you will not answer. Yet, in you Israel has trusted, our parts have trusted, and you have saved them. But they cried out to you and were saved; they trusted in you and were not put to shame.\n\nEgo autem sum vermis et non homo: opprobrium hominum et abiectio plebis. Omnes videntes me derisere me, locuti sunt labiis et mouerunt caput.\nBut I am a worm and not a man, a reproach of men, and a scorn of the people. All who see me mock me; they make a show of me with their lips, they wag their heads.\n\nAperuit in domino eripiateum, saluum faciat eum quoniam vulteum. Quoniam tuus qui extraxisti me de ventre spes mea ab uberibus matris meae in te proiectus sum ex utero. Ne ventre matris meae, Deus meus, es tu tunc discesseris a me.\nOpen your eyes and look upon him, O Lord, and ransom him, for he does not delight in sacrifice. You took me from the womb; you called me from my mother's breasts. Behold, I was cast upon you from my birth. Do not be far from me, O my God.\n\nQuoniam tribulatio proxima est, quoniam non est qui adiuvet. Circuiter dederunt me vituli, multi tauri.\nFor tribulation is near; for there is none to help. They have given gall for my food, and for my thirst they have given me vinegar to drink. pingues obsedereunt me speruerunt super me os suos Sicut aqua effusus sum et dispersa sunt omnia ossea mea Sicut leo rapiens et rugientes Ipsi circumdederunt me canes multi consilii malignantium obscedet me. Oderunt manus meas et pedes meos et numerauerunt omnia ossa mea Ipsis consideraverunt et inspecta sunt me divisere sibi vestimenta mea et super vestem meam misereunt sororem. Nu vero dominne ne elongas auxilium tuum a me ad defensionem meam Conspice et ru a fronte, deus animam meam et de manu carnis unica meam.\n\nI requirunt eum corda corum in seculum seculi Reminiscentur et converterunt tur ad dominum universo finibus terrae Et adorabunt in conspectu eius universa familia gentium. Quoniam dominus regit regnum et ipse dominabitur gentes.\n\nDominus regit me et nichil mihi deerit in loco. Paschal me have anointed, above the water of repentance he raised up my soul; he led me in the ways of justice: because of his name. For even if I walk in the midst of the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff they have comforted me. The Lord in my sight has rebuked my enemies; my heart is steadfast, trusting in him. You have anointed my head with oil, and my cup runs over. Your mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever. The Lord is my refuge and my fortress, the God in whom I trust. He has made his dwelling in the high place, and his sanctuary in Zion. Who shall ascend the mountain of the Lord? Who shall stand in his holy place? The one who has clean hands and a pure heart, who does not lift up his soul to what is false, nor swear deceitfully. He will receive blessing from the Lord and righteousness from God, his Savior. This is the generation that seeks him, who seeks the face of God, Jacob. Attollite portas principes vestras et eleuamini portes aeternales, et introibit rex gloriae. Quis est iste rex gloriae? Dominus fortis et potens, dominus potens in pulpitum.\n\nLift up your gates, princes, and raise high eternal gates; and the king of glory shall come in. Who is this king of glory? The Lord, strong and mighty, the Lord mighty in battle.\n\nPsalm. Ad te, Domine, levavi animam meam, Deus meus, in te confido. Non erubescebo, neque irrideant me inimici mei; et enim universi qui sustinent te non confundentur. Confundantur omnes iniqui.\n\nDemostrate to me Your ways, O Lord, and teach me Your paths. You are my God, my savior, and I will sustain You. Do not remember Your mercies toward me, O Lord, nor my transgressions. According to Your kindness, O Lord, remember me, for I am poor and a needy wretch.\n\nTribulations of my heart have been multiplied beyond my necessities. Consider my humility and my labor. forgive all my faults. Look upon my enemies, for they are multiplied: and hate with iniquity have hated me. Guard my soul and ransom me; I will not be ashamed, for I have hoped in you. The innocent and the righteous have clung to me: I will sustain you, God of Israel, from all their tribulations.\nHave mercy on me, Lord, for I have entered in innocence: and in the Lord I have hoped, I shall not be put to shame. Probe me, Lord, and test me: refine my heart and my spirit. Your mercy, Lord, is before my eyes: and I delight in your truth.\nI will not sit with the counsel of vanity, and I will not enter with the wicked. Redeem me and have mercy on me. God, my savior, has stood at my right hand in the churches; I will bless you, O Lord.\nTurn not away your face from me in anger, and you, my helper, be near me. Do not abandon me, God my savior. Greetings, my God, my salvation.\nBecause my father and my mother have forsaken me, but the Lord has taken me up. Lay the law before me, Lord, in your way, and lead me in the path of righteousness. Because of my enemies, they have delivered me up to troubling souls: for they have risen against me, and iniquity has been false to itself. I believe I see good things from the Lord in the land of the living. Wait for the Lord, act manfully: and let him comfort your heart and sustain you, O soul. To you, Lord, I will cry, my God, do not be silent from me: when will you be silent from me and I perish with the descending ones in the lake? Hear, Lord, the voice of my supplication while I pray to you: while I lift up my hands to your holy temple. If you hand me over to sinners and to those doing iniquity, do not abandon me. Those who speak peace with their neighbor, but evil is in their hearts: and according to their works, according to the wickedness of their iniquities, let them receive their due reward. Because they have not understood the work of the Lord, and in your hand, you will destroy them: and you will not build them up. Blessed is the Lord, because he has heard the voice of my supplication. No longer am I forsaken, my helper and my protector: and in him, my heart has hoped. I adiutus sum\nThe Lord will decorate the border of the wilderness, the voice of the Lord precedes, proclaiming the cattle and reviving the crushed, and in his temple all will say, \"Glory to the Lord, who makes the heavens rain and sits as an eternal king. The Lord will give his people strength, the Lord will bless his people and his people in peace.\nPsalm: The Lord, I have called upon you, for you have not let my enemies triumph over me. My God, my Lord, I cried out to you and you healed me. The Lord brought my soul up from the pit, saved me from those who were descending into the pit. Sing to the Lord, his holy name, and confess his praise. For his wrath endures but a moment, and his favor lasts a lifetime. I have said in the depths of my distress, I will not be moved forever. But I will trust in the Lord's justice, free me.\nOration: Look upon this family, O Lord, for our Lord Jesus Christ did not hesitate to stretch out his hands for them. traedi nocentium nec crucis subire tormetum (Tragedy does not allow the suffering of the cross.)\ndecorative border Interveniat pro nobis, Domine Iesu Christe, apud tuam clementiam, nunc et in hora mortis nostre, gloriosa Virgo Maria, sanctissima mater tua, cuius sacratissimam animam in hora passionis tuorum doloris gladius pertransivit. Beati Iohannes apostoli tui et evangeliste, quesumus, Domine, nos tuum, in hora mortis nostre iugiter commendet oratio, qui in cruce moriens, matre tuae virgini, virgini comendasti. Qui vivis. Gloriosa passio Benedictum sit, Stiindividue Trinitatis. &c., ut supra.\n\nQuae benigne, Iesu, gratia plena tecum. Benedicta passio mors et vulnera tua, benedictus sanguis vulnerum tuorum, Domine, miserere mei peccatori. Dulcisime Domine, da mihi cor purum contritum, quietum, patiens, humilecastum, corpus obediens, et semper in tuis obsequiis mancipatum.\n\nBeatus Hieronymus in hoc modo disposuit hoc psalterium, ubi angelus Domini docuit eum per spiritum sanctum. Propter hoc abreviatum est, quod hii qui. Sollicitudine habent quidquid in infirmitate iacent aut occupantur in operibus decorative borders vel iter agunt longius quam viam, sea per mare navigant aut bellum contra hostes commitunt, sea contra invidiam diabolorum qui militant contra animas christianorum assidue, aut qui verum votum voverunt Deo quotidie psallere psalterium integro et minime possunt hoc facere, vel qui ieiunant forte.\n\nPsalmus.\nRespice et exaudi me, Domine, Deus meus.\nIllumina oculos meos ne unquam obdormiam in morte.\nPerficie gressus meos in semitis tuis: ut non moueantur vestigia mea.\nEgo clamaui, quoniam exaudisti me, Deus: inclina aurem tuam mihi et exaudi verba mea.\nMirifica misericordias tuas, qui salvos facis sperantibus in te.\nIustodi me, Domine, ad pupilla oculi: sub umbra alarum tuarum protege me a facie impiorum, qui me afflicuerunt.\nAb occultis meis munda me, Domine, et a alienis parce servo tuo.\nTu autem, Domine, ne longe facias auxilium tuum a me: ad defensionem meam conspice.\nErue a frangentibus me, Deus. meam: I give my only dog to you. Save me from the lion's mouth and the horns of the unicorn with my humility, Narrabon, you will praise my decorative border in the midst of your church because of your truth, Lord. For your name's sake, Lord, you will be propitious to my sin: for it is great. See my humility and my labor and forgive me all my transgressions, God. From the wicked, may God deliver my soul: when you see my blood, sustain my life. Hear my voice, Lord, as I cry to you: have mercy on me and hear me. Do not turn away your face from me, nor be angry with your servant. My helper is God, my savior. I hoped not to be confounded forever: in your justice, free me. Incline your ear to me, hasten to save me. Be to me a God of refuge and a God in whom I take refuge, that you may save me. In your presence, I commend my spirit. Free me and deliver me from the hand of my enemy. Illumine your face upon your servant: save me in your mercy, Lord. non confundar quoniam invocavi te. Hiatus misericordia tua, Domine, super nos: quemadmodum speramus in te. Benedicat dominus in omni tempore: semper laus eius in ore meo. In Domino laudabitur anima mea: audiant mansueti et letentur. Magnificat dominum mecum: et exultemus nomen eius in idipsum.\n\nIudica, Domine, noces meos expugna impugnantes me. Apprehende armas et scutum et exsurge in adjutorium meum. Ne discedas a me, Domine Deus meus, et intende judicium meum. Iudica secundum iusticiam meam, Domine Deus meus.\n\nPretende, Domine, misericordia tua scientibus te et iustitia tua decoraverunt his qui recto corde sunt. Non veniat mihi pes superbus et manus peccatoris non moveat me. Exaudiat oratio mea, Domine, et deprecationes meae percipe lachrimas meas. Ne sileas quoniam ego sum peregrinus apud te et omnes patres mei.\n\nTibi, autem, Domine, ne longe facias auxilium tuum a me. Your text appears to be written in Latin. Here is the cleaned version:\n\nMisericordia tua et veritas tua semper suscipient me. Quoniam circumdederunt me mala quae non est nuperus: comprehenderunt me iniquitates meae et non potui ut videre. Multiplicare super capillos capitis mei et cor meum de reliquit me. Complaceat tibi, Domine, ut eruas me, Domine, in auxilium meum. Libera nos propter nomen tuum. Miserere mei, Deus, secundum magnam misericordiam tuam. Ut secundum multas tuas misercordias meas dele iniquitatem meam. Et multum laua me ab iniquicia mea: et a delicto meo munda me. Auertere faciem tuam a peccatis meis & omnes iniquitates meae dele. Vor mundum crea i\u012b me, Deus, et spiritum rectum innova in visceribus meis. Ne projicias me a facie tua: et spiritum sanctum tuum ne auferas a me. Redde michi leticiam salutaris tui & spiritu principali confirma me, Domine. Laibia mea aperies: et os meum annunciabit laudem tuam. Deus in nomine tuo salva me: et in virtute tua iudica me. Laudationes tibi. Quoniam eripuisti animam meam de morte. et pedes meos de lapis: ut placeam coram deo in terra viventium. Miserere mei Deus, miserere mei quoniam in te confidit anima mea. Et in umbra alarum tuarum sperabo: ne transiat iniquitas. Eripe me de oppressoribus iniquitatem: et de viris sanguinum salva me. Quia ecce ceperunt animam meam. Ego vero orationem meam ad te, Domine, tempus beneplaciti deus. Decore border, Domine, ne tarduas. In te, Domine, sperevi non confundar in aeternum: in iustitia tua libera me et eripe me. Inclina ad me aurem tuam et salva me. Esto mihi in Deum protectorem et in locum munituum, ut salva me Deus. Eripe me de manu peccatoris et de manu contra legem agentis iniqui. Ripleatur os meum laude, ut possim cantare gloria tua. Ne proicias me in tempore senectutis meae: cum defecit virtus mea, ne derelinquas me, Deus, ne longus a me: Deus meus, in auxilium meum respice. Ego autem in te sperebo et adiutorium super omnem laudem tuam. Ne tradas animas confitentibus tibi et animas bestiis. Do not forget about the needs of the poor. Look upon your testament, for it is filled with those who are hidden in the houses of wickedness. Help us, God our savior: and for the glory of your name, Lord, deliver us and be gracious to my sins for your name's sake. Stir up your power and save us, Lord God of virtues: convert us and show us your face, and we shall be saved. Convert us, Lord our savior: and turn away your wrath from us, as you have sworn to David in your truth. Remember, Lord, the reproach of your servants: for I have carried in my heart the insults of many peoples. Convert, Lord, and be gracious to us and answer us, for your servants' sake. Look upon us, Lord, and let the work of our hands direct us: and let the work of our hands direct you, O God. Hear my prayer, O Lord: and let my cry come unto you. Do not turn your face from me in any day: incline your ear to me: and let my desire draw near before you: justify me in your righteousness. I have declined your commands. Remove from me reproach and contempt, I have sought your testimonies or even desired the law itself to be my meditation. Lord, take me according to your word and I will live, do not confound me with my expectation. Help me and I shall be saved, I will meditate on your justifications. With your servant Ania in my hands: I have not forgotten your law. Receive me according to your word and I will live, and I will not be overthrown by injustice. Redeem me from calumnies of men, that I may keep your commandments. Your face illuminate the face of your servant and teach me your justifications. Consider my humility and deliver me, for I have not forgotten your law. With the border you have taught me your justifications, my tongue will proclaim your word, for all your commands will be fulfilled. Your mercy and justifications teach my servant. Give me understanding that I may know your testimonies. Look upon me and have mercy on me, according to the judgment of the righteous, direct my steps according to your word, lest all injustice rule over me. Redeem me from calumnies, that I may keep your commandments. Illuminate your face upon your servant and teach me your justifications. See my humility and save me, for I have not forgotten your law. With the border you have taught me your justifications. My tongue will proclaim your word, for all your commands will be fulfilled. tuas equitas: Fiat maurus tuus, ut salvas me; quia mandata tua elegi. Concupui salutare tuum, Domine. Et lex tua meditatio mea est. Vita tua et laudabit te. Et iudicia tua adiuvabunt me. Erraui sicut ovis quae peperit, servum tuum, Domine. Quidquid mandasti, non oblitus sum. Miserere nobis, Domine, miserere nobis: quia pleni sumus contemptu. Benefic, Domine, bonis et reis corde. Converte, Domine, captivitatem nostram, sicut torrentes in austro. Decora border meum ad confitebor nomini tuo, Domine. Exaudi orationem meam, et percipe obsecrationem meam in veritate tua. Ut non intres in judicium cum servo tuo. Quidquid vivens non justificabitur in conspectu tuo. Quia persecutus est inimicus meus animam meam, humiliavit me in terram, vitam meam. Velociter exaudi me, Domine, deficit spiritus meus. Ne avertas faciem tuam a me. Audiam fac mihi misericordiam tuam, quia in te speravi. Notam fac mihi viam in qua ambulo, quia ad te levavi oculos meos. Anima meam.\nGrant me, O God, that this most sacred book of the celestial Psalter may enwrap my soul. Grant that I may roar like a lion to overcome the obstacle before me. Grant, through your grace, that the most violent spirit may be subdued by the most feeble flesh. Grant that he who fell from heaven may subject me to his power, that we may endure his power for a time under your permission, lest we be swallowed by his inescapable jaws. Make the sad one rejoice in human salvation. Make me always to value your praises, and may I, in your mercy, come to the sweetness of your grace. Who lives and reigns, God, for all eternity. Amen\n\nPrayer to St. Jerome\nHail, famous lover of Jerome, glorious lover of Christ. Teach us to live. Truly love God, as you have written in your books. O lover of chastity. Holding the life of purity. Through purity of heart, make us purify the body for our sins. Emulate the decorative border. Pray for us, glorious one. Ieronimus. I. Pray to God with a loving heart, mouth, and actions,\nOro. God, glorious confessor, you who knew many diverse nations' languages through your sacred learning: you wanted to be the translator of the Bible to us Christians and all creatures endowed with reason, so that we may follow your doctrine and examples faithfully: keep our minds chaste and love you with our whole heart: pray for our enemies from a sincere heart: and persevere in you as teacher and leader, leading us to you in celestial perfection, through Christ our Lord. Amen.\n\nDomine Deus, omnipotens, qui es Trinitas in Filio et Filio in Patre, una cum Spiritu Sancto, qui es semper et eras ante omnia et eris per omnia. Benedictus Deus in secula seculorum. I commend my soul to your power,\nDecorative border: that you may keep it day and night, hour and moment of my life. Miserere mei, Deus, angelis tuis, et dirige me in via obediens patri et ad mortem in exemplo Domini nostri. Iesus Christus, qui oblatus est patri pro salute mundi. Postule for me, felix Jacob, qui vidit angelos Dei venientes in auxilium meum. Sanctus David, quem elegisti, Domine, sic cor tuum. Deprecetur pro me Helias, propheta que eleuasti in curru igneo, et ad coelum. Oret pro me Helias, propheta qui suscitasti mortuos post mortem tuam. Oret pro me Sanctus Isaiah, cui mandata sunt Libia igne celesti. Assist me, beatus Hieremias, que sanctificasti Dominus in utero matris. Exoret pro me Sanctus Ezechiel, propheta, qui vidit visiones Dei mirabiles. Deprecetur pro me Sanctus Daniel, desiderabilis Dei, qui soluit somnia regis, et interpretatus est iustus et hic liberatus est de lacu leonis. Succurrant mihi tres pueri, qui liberati sunt a sidra: Misaeus, Abdenago. Invoco in auxilium meum duodecim prophetas: Osee, Iobel, Amos, Abachue, Michaeas, Ionas, Maachiam, Aggeum, Zachariam, et Malachiam. Assistunt mihi omnes apud nos Iesu Xpi Petrus, Paulus. Andras: Johannes, Thomas, Jakobus. Philippus, Matthias, Jakobus, Bartholomaeus, Simon, Thaddaeus. And all the holy disciples of our Lord Jesus Christ. Pray for me all the martyrs and confessors, virgins and all the elect of God, that I may overcome all the temptations of the enemy.\n\nFrom me, remove the desire for the flesh's lust and give me the virtue of abstinence. Flee from me the temptation of fornication's allure and give me the love and ardor of chastity. Extinguish in me the desire. And give me voluntary poverty. Be near me, God, and kindle in me a good and sweet disposition and charity. Remove from me, Lord, the sadness of the world and increase in me spiritual joy. Repel from my mind the temptation of pride and give me compunction of heart. Lessen my pride and humble me, because I am unworthy and a sinner, a man most unworthy.\n\nWho will save me from the body of this death, unless it is the gracious Lord Jesus Christ, for I am a great sinner and my innumerable sins make me unworthy to be called. serus tuus. Resuscita in me deus fletum. Mollifica cor meum durum et lapideum: et accende in me ignem timoris tuis et amoris qui sui cinis mortis libera anima meam ab omnibus insidis inimicis et conserve me in tua voluntate. Doce me facere voluntate tua, quia deus meus es tu. Tibi honor et gloria. Per omnia saecula. Amen.\n\ndecorative border\n\nsmall woodcut: Mother (Virgin Mary) and child\nAve Maria gratia plena, Dominus tecum: benedicta tu in mulieribus et benedictus fructus ventris tui, Iesus Christus. Amen. Iesus, whom the Holy Spirit announced to Mary, Rejoice, Mary.\n\nQuo concepti montes perrexisti, Rejoice, Mary.\nQuem virgo purissima mente et corpore permanens cum gaudio generavi, Rejoice.\n\nQue pannis inuoluisti et in praesepio posuisti, Rejoice, Mary.\nQuem sancti angeli laudaverunt et gloria in excelsis Deo decantaverunt, Rejoice, Mary.\n\nQuem pastores quaerunt et in Bethleem posuitum in praesepio invenient, Rejoice, Mary.\n\nQui die octavo circuncisus fuit et Iesus vocatus, Rejoice, Mary.\n\nQuem tres reges adorant, Rejoice. Adoravete autem eam aurem et aurum obtiluerunt. Ave Maria. Quem maternis brachis ad templum portasti et deo patri tuo presentasti, Ave Maria. Cum quo in Egypto fugisti et post septennium ad patriam tecum redististi.\n\nAve Maria. Quem in Hierosolymis perdesti et post triduum in templo reinveniisti, Ave Maria. Quem de labore tuis sicut mater pia nutrix fuistis, Ave Maria. Quem sanctus Ioannes in Iordane baptizavit et ipsum agnus Dei demonstravit, Ave Maria. Qui tentatorem tuum Satanam ter tentavit superavit, Ave Maria. Qui regnum caelorum cum electis tuis discipulis mundo predicavit, Ave Maria. Qui multos infirmos a variis languoribus curasti divina virtute tua, Ave Maria. Cuius pedes Maria Magdalena lacrimis rigavit et capillis tersit et unguentum unxit, Ave Maria. Qui se in monte Tabor coram discipulis tuis Petro, Jacobo et Ioanne transfigurasti, Ave Maria. Qui Lazaro quatutordecim annis a morte resuscitasti, Ave Maria. Qui in die Palmarium cum magno honore susceptus fui. \"hierusalem. Our Father. The ministers of the Jews placed this [decorative border]. Hail Mary. He who was touched by hands holy and feet to the crosspost was anointed. Hail Mary. Who asked for mercy for his crucifiers, saying, 'Father, forgive them, for they know not what they do.' Hail Mary. Who said to the thief, 'Today with you in paradise.' Hail Mary. Who commended his most holy mother to St. John, saying, 'Behold your son.' Hail Mary. Who cried out from the cross, 'My God, my God, why have you forsaken me?' Hail Mary. Who said, 'I thirst and drank of the gall of bitterness.' Hail Mary. Who said, 'It is finished. For what you willed and it was necessary, you have accomplished.' Hail Mary. Who said, 'Into your hands I commend my spirit.' Hail Mary. Who, suffering the most bitter death, was worthy to die for us sinners. Hail Mary. Whose most sacred side was opened and from it flowed blood and water for the remission of sins. Our Father.\n\nIn his death, the earth trembled and the sun was obscured.\" est petre scissum et velum templum disruptum. Ave Maria. Qui ut pie credidit tibi de cruce redemptus est et in sinum tuum collocatus. Ave Maria. Quem viri justi et timorati honorifice sepulti sunt. Ave Maria. Cuius sanctissima anima descenderat ad inferna et liberavit animas sanctorum patrum. Ave Maria. Qui resurrexit tertia die et te laetificavit. Ave Maria. Qui ascendit in caelum et sedet ad dexteram patris. Ave Maria. Qui apostolis et cunctis fidelibus misit Spiritum Sanctum.\n\nAve Maria.\nQui te sanctissimam matrem suam assumpsistis et super omnes choros angelorum exaltasti. Ave Maria.\nQui venturus es iudicare vivos et mortuos. Ave Maria.\nQui cum Patre et Spiritu Sancto vivit et regnat Deus. Per omnia saecula saeculorum. Amen.\n\nPater noster, Ave Maria.\n\nThe calendar. \u00b6 The foregoes the passion, a prayer to the Trinity. \u00b6 Auxiliatrix. Another. Pissime Deus. \u00b6 Crux triumphalis, vincit crucem colobus tritum. \u00b6 To the cross. Crucem tuam.\n\nTo answer the priest at Mass when. he sayth. Orate pro me fratres.\n\u00b6 O anima cristi\n\u00b6 In entryng the chirche and takyng ho\u00a6ly vvater. \u00b6 Dn\u0304e in multitudine. aqua benedicta. Discedite a me. O bone iesu tu nouisti. \u00b6 A prayer for carnal dilecta\u00a6tio\u0304. another for te\u0304ptacyon of the flesche.\n\u00b6 Another for very penaunce.\n\u00b6 A prayer for diuerse oures of the day.\n\u00b6 A prayer of seynt augstyn in the nyge\n\u00b6 A prayer of seynt ancelme\ndecorative border\n\u00b6 Pater noster. Aue maria and Credo\n\u00b6 A co\u0304fessio\u0304 general. Suscipere digneris\n\u00b6 A prayer attegyuyng of pax.\n\u00b6 A prayer tofore thou receyue the sacra\u00a6ment. another vvhan thou hast receyue\u2223dit. Certayn collectis for synnes. For vn\u00a6cle\u0304 thoughtis For the king For thy fre\u0304d lyui\u0304g For vvay faryngme\u0304 For thy fre\u0304\u00a6de beynge seke. For thy fader et moder de\u00a6ed. For thy frendis deed. For alle lyung and deed. Matines of oure lady vvyth prime and the houres vvythe the oures of the passio\u0304 of oure lorde and of the compas\u00a6sion of oure lady. Salue regina vvyth the versis \u00b6 Gaude virgo mater cristi.\n\u00b6 Gaude flore Vergiliani. \u00b6 De profundis for all Christian souls. A prayer to our Lady and St. John the Evangelist. O immaculate. \u00b6 Another to them, Santa Maria. \u00b6 I beseech thee, O Lady, \u00b6 Santa Maria Regina, stella celi. \u00b6 Prayers to the sacrament at the levation. Aue verum corpus and another to the Trinity. Sancta Trinitas, unus Deus. Deus qui superbis, Deus qui liberasti. Two little prayers with decorative borders, Jesus Christ who created me. Dominus Iesu Christe qui solus. \u00b6 Two prayers with the two collects to the three kings of Cologne, Rexiaspar, &c. and the three reges, Trium regum. The twenty hours of the Passion of our Lord. \u00b6 Prayers to the Pieta of our Lord. Adoro te, Domine Iesu Christe. With indulgences. A devout prayer to our Lord crucified and to his five wounds. O pie crucifixe. \u00b6 The prayer of St. Bernard. \u00b6 O good Jesus with anthem and collet, O Rex gloriosus. \u00b6 To the cross, Sanctifica me. \u00b6 To the proper angel. O sancta Angela, diverse commemorations to these saints following. \u00b6 To St. James the. To Saint James, Sebastian, Xpior, George, Martin, Anthony, Franys, Anne, Barbara, the twelve thousand virgins, Appolin, All Saints. Two devout prayers in English to Jesus. Devout prayers to be said in agony or death, and daily. A devout prayer to the Father. One to the Son and one to the Holy Ghost. A special prayer shown to a monk of Vinhay. Deus propius esto with Collette to Saint Michael, an antem with Collette to Saint Gabriel. Another to Saint Raphael. A devout blessing. Two devout prayers in a heavenly place. The seven psalms, fifteen psalms with the letany and suffrages. The eight verses of Saint Bernard. Three short prayers taught by our Lady to Saint Brygitte. A prayer against thunder and tempest shown by an angel to Saint Vvard. Titulus triumphalis Iesus. Placebo, dirige, commendation. A devout prayer to the cross. [Psalms of the Passion, Prayer to the Trinity by Faint Gregory with a Collet of St. Jerome. Saint Jerome's Psalter, The Rosary.\n\nDecorative border\n\nThis present office of the Blessed Virgin Mary, newly reviewed and corrected with many errors, for the use of the renowned Sarisbury Church,\n\nPrinter's device of Nicholas Lecomte (McKerrow 5): \"St. Nicholas restoring to life three children who had been killed and pickled\"]\n\nPsalms of the Passion: Prayer to the Trinity\n\nA Devout Prayer to the Trinity\nby Faint Gregory with a Collet of St. Jerome\n\n[Saint Jerome's Psalter, The Rosary]\n\nThis present office of the Blessed Virgin Mary, newly reviewed and corrected with many errors, is for the use of the renowned Sarisbury Church.\n\n[Decorative border]\n\nPrinter's device of Nicholas Lecomte (McKerrow 5): St. Nicholas restoring to life three children who had been killed and pickled.", "creation_year": 1498, "creation_year_earliest": 1498, "creation_year_latest": 1498, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]