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{"content": "The Chronicles of England with the deeds of popes and emperors, and the description of England.\n\nBlazon or coat of arms:\n\nThe Prologue.\n\nThe work of the first six days.\n\nAdam, the first man.\nEve, the first woman.\nSeth, son to Adam.\nDelilah, sister to Abel.\nAbel, son to Adam.\nCain and Calmana, sister and wife to Cain.\nEnos.\nChanan.\nMala.\nMethuselah, Lameth of Christ's line.\nTubal, the first graver.\nJabal, found the first pastures.\nJubal, found the first craft to play on instruments.\nNoemah, found first weaving.\nNoah, the ark, the rainbow.\nShem, Ham, and Japheth, Noah's sons.\nArphaxad and his children.\nThus and his children.\nSalah and his son.\nNimrod, Ninus, and Semiramis, kings of Babylon.\nHow gentlemen began.\n\nBelus, king of Babylon.\nNinus, king of Babylon.\nTheir lineage of Christ.\nAbraham and his brothers with their wives.\nMelchizedek, king of Salem.\nSemiramis, queen of Babylon.\nNinus, king of Babylon.\nArrius, king of Babylon.\nIsaac, of the line of. Chryst, his wives and sons:\n\nI. Jacobs line, from Chryst and his wives and progeny:\n\nXerses, king of Babylon.\nArmauietre, succeeded Xerses.\nBelocus, king of Babylon.\nInachus, first king of Greece.\nPhoromius, succeeded Inachus.\nIudas, of the line of Chryst.\nBelus, king of Assyria.\nAthlas, astronomer.\nSarapis, king of Greeks.\nArgus, king of Greeks.\nOniogires, first to put oxen to the plow.\nBelus, king of Babylon.\nPharaoh, king of Egypt.\nAmithus, king of Babylon.\nPharaoh, king of Egypt.\nAram, of Chryst's line.\nIob, the holy man.\nMoses, judge of Israel.\nAaron, bishop.\nDafrus, king of Babylon.\nAmynadab, of Chryst's line.\nMoses, first judge.\nAaron, first bishop.\nPharaoh, king of Egypt.\nNason, son to Amynadab.\n\nSalmone, of the line of Chryst.\nElea,\n\nOthonyell, judge.\nAoth, judge.\nIonas, first king of Italy.\nAmictus, king of Babylon.\nBoos, of Chryst's line.\nSanger, judge.\nDelbora, judge.\nPhenies, bishop.\nSaturnus, king of Italy.\nPicus, king of Italy.\nGedeon. I. Judges:\n\nAbimelech, Tola, Abimelech (bishop), Iair, Fanus (king of Italy), Latinus (king of Italy), Tauranus (king of Babylon), Lainydon (king of Troy,) Ezekiel (bishop), Ebassam, Abialon, Abdon, Achamanis (king of Assyria), Agamemnon (king of Greece), Aeneas (king of Italy), Vulixes (an eloquent man), Obeth (of the line of Christ), Samson, Jesse (of the line of Christ), Saul (king of Israel), Ascanius (king of Italy), Silus (king of Italy), Venus and Padua were built, Homer (the great poet), Brutus (king of Britain), Lotryn (king of Britain), Madan (king of Britain), David (king of Israel), Mempris (king of Britain), Solomon (king of Peace), Sadoch (bishop), Roboam (king of Judah), Achimias (bishop), Jeroboam (king of Israel), Abdias (king of Jews), Asa (king of Jews), Azariah (bishop), Baasha (king of Israel), Hela (king of Israel), Amri (king of Israel), Archa (king of Israel), Ebra (king of Britain), Brutus (Greco-Roman figure), Leyl (king of) Iosaphat, king of the Jews. Helyas the prophet. Machias and Abdias, prophets. Ochosias, king of Israel. Lud, king of Britain. Bladud, king of Britain. Ioram, king of the Jews. When Helyas was carried into paradise. Ochosias or Asarias, king of the Jews. Achalia, queen of the Jews. Ioram, king of Israel. Jehoshaphat, king of Israel. Athalia, mother of Azariah, king of the Jews. Joah, king of Israel. Ioam, king of the Jews. Ioatham, king of Israel. Ioam, king of Israel. Leyr, king of Britain. Amasias, king of the Jews. Jeroboam, king of Israel. Ozias, king of the Jews. Ozee, bishop and prophet. Joel, Ananias, and Abdias, prophets. Zachariah, king of Israel. Pheasea, king of Israel. Phease, king of Israel. Morgan and Conedag, kings of Britain. Reynold, Gorbodiac, Ferres, and Portes, kings of Britain. How four kings held all Britain, and their names: Scater and Dawalyer, Rudac and Cloten, Douebant, Brenne and Belyn, Cormbratus. Ioathan, king of. I. Jews.\n\nAmariah bishop.\nOlympias were set in Greece.\nAchav king of Jews.\nAchitophel bishop.\nOzias king of Israel.\nRome was built by Romulus.\nHezekiah king of Jews.\nSadok bishop.\nManasseh king of Jews.\nSellum and Elijah bishops.\nNuma king of Rome.\nAmon king of Jews.\nJosiah king of Jews.\nAzariah bishop.\nTobit the holy man.\nTullius king of Rome.\nNebuchadnezzar king of Babylon.\nAncus king of Rome.\nDaniel the prophet.\nJehoiakim king of Jews.\nJehoiachin king of Jews.\nSamuel bishop.\nJehoiachin king of Jews.\nSedechias king of Jews.\nJosabad bishop.\nAbacuc prophet.\nThe Transmigration.\nPriscus Torquatus king of Rome.\nNebuchadnezzar and Evil-merodach kings of Babylon.\nHow the game of Chess was found.\nSalathiel of the line of Christ.\nServius Tullius king of Rome.\nXerxes and Belshazzar kings of Babylon.\nMonarchia Persarum.\nDarius king of Babylon.\nCyrus emperor of Persia.\nBabylon was destroyed.\nTarquin the Proud king of Rome.\nLucretia a wife.\nHow the government of Rome was established. Zorobabel, Duke of Esora. Esoras, the priest. Cambyses, King of Persia. Enereides and Darius, Kings of Persia. Abiuth, of the line of Christ. Ioachim, Bishop. Senators of Rome were ordained. Artaxerxes, Xerxes, and Darius, Kings of Persia. Elyac, of the line of Christ. Esoras, an holy man. Neemias, the butler. Permenides, Socrates, Democritus, and Hippocras, philosophers. Azor, of the line of Christ. Elyasby, Bishop. Camillus, dictator of Rome. Darius, King of Persia. Plato, philosopher. Titus, dictator of Rome. Gaius, Senator. Marcus Valerius, Senator. Artaxerxes, Arsamus, and Darius, Kings of Persia. Iodas and Johannes, Bishops. Aristoteles and Socrates, philosophers. Gentoholen, Seysell, Cymor, Howan, Morwith, Kings of Britain. Grandobodium, Artogall, and Hesyder, Kings of Britain. There were 47 kings who ruled in Britain successively. Lud, King of Britain. Sadoch, of the line of Christ. Judas, Bishop. Eneas, Bishop. Manilius and Fabius. Consules of Rome: Monarchia Grecorum.\nAlexander, king.\nAchym, of the line of Christ.\nSimon and Eleazar, bishops.\nDolobella, Emilius, Marcus, Curius, Genutius, consuls of Rome.\nPtolemy, king of Egypt.\nEliud, of the line of Christ.\nOmias and Symon, bishops.\nSempronius, Appius, Claudius, and many more Senators of Rome.\nPtolemy, king of Egypt.\nHanyball, king of Pergamum.\nLucacius, Simpronius, Valerius, etc., were consuls at Rome.\nEpiphanes, king of Egypt.\nAntiochus, king of Syria.\nOuias and Symon, bishops.\nEleazar, of the line of Christ.\nOnias, bishop.\nPaulus, Scipio, Senators of Rome.\nPhilometor, king of Egypt.\nMathathias, a holy man.\nJudas Maccabeus and Jonathan his brother, bishops.\nAntiochus, king of Syria.\nQuintus Marcius and Tiberius, Senators of Rome.\nMathon, of the line of Christ.\nSimon and John, bishops.\nPublius, Lucius, Lucius, and Lucius, Senators of Rome.\nPtolemy, king of Egypt.\nAristobulus, king and priest.\nAlexander, bishop.\nSeruius, Lucius, Fabius. Senators of Rome, Ptolemy king of Egypt, Jacob of the line of Christ, Alexandra queen and bishop, Herodian king of Jews, Virgil the great poet, Quintus and Gaius Consuls of Rome, Pompeius, Marcus, and Iulius were dictators of Rome, Caton philosopher, Cassibelan king of England, Andragen king of England, Joseph of the line of Christ, Anthigonus bishop, Titus Livius and Ovidius historians, Octavian emperor, The husbands of St. Anne, Herod Agrippa I king of Jews, Kimbal king of England, The Nativity of Christ, Annianus Rufus and Valerius Gracius bishops, Pilate, Of Pilate's nativity, Ovid, Tiberius emperor, Matthias the apostle, Judas Iscariot, The making of the Creed, The four evangelists, Peter the first pope, Gaius emperor, Gynda king of England, Armager king of England, Westmer king of England, Coyll king of England, Claudius emperor, James the Greater the apostle, Nero emperor, Seneca Nero's master, Juvenal. Andes Lucanus poet. James the Less apostle. Linus martyr & pope. Galba emperor. Otho emperor. Vitellius emperor. Vespasian emperor. Cletus martyr & pope. Titus emperor. Domitian emperor. Clement martyr & pope. Nero emperor. Trajan emperor. Anacletus martyr & pope. Pliny Orator. Evaristus martyr & pope. Alexander martyr & pope. Sixtus martyr & pope. Hadrian and Antoninus emperors. Thelesphorus martyr & pope. Iginius martyr & pope. Anthonius emperor. Pompeius historian. Pius martyr & pope. Anicetus martyr & pope. Galen healer. Marcus Aurelius & Lucius Verus emperors. Lucia queen of England. Asclepiades king of England. Coel king of England. Constantine king of England. Constantine king of England. Octavian king of England. Maximian king of England. Of the 15,000 virgins. Gratian king of England. Constantine king of England. Constance queen of England. Soter martyr & pope. Eleutherius martyr & pope. Marcus Antonius. Lucius Commodus and Helius were emperors.\nHelius was emperor.\nVictor was a martyr and pope.\nZepherinus was a martyr and pope.\nOrigenes was a noble cleric.\nCalistus was a martyr and pope.\nAntoninus was emperor.\nAntoninus Marcus was emperor.\nAlexander was emperor.\nUrbanus was a martyr and pope.\nPoncianus was a martyr and pope.\nAnteros was a martyr and pope.\nMaximianus was emperor.\nGordian was emperor.\nPhilip was emperor.\nDecius was emperor.\nFabian was a martyr and pope.\nCornelius was a martyr and pope.\nLucius was pope.\nGallus and Valerian were emperors.\nStephanus was a martyr and pope.\nSixtus was a martyr and pope.\nDionysius was a martyr and pope.\nFelix was a martyr and pope.\nClaudius was emperor.\nEutychian was a martyr and pope.\nAurelius was emperor.\nTacitus was emperor.\nProbus was emperor.\nCarus and his two sons were emperors.\nDiocletian was emperor.\nMaximian was emperor.\nGaius was pope and martyr.\nArcellinus was a martyr and pope.\nMarcellus was a martyr and pope.\nEusebius was a martyr and pope.\nMelchiades was a martyr and pope.\nGalerius was emperor.\nSilvester was pope.\nConstantine was emperor.\nSaint Nicholas.\nAnastasius was bishop and he made. Quicquid voluit salus esse.\nMarcus popes. Iulius popes. Constantinus emperor. Liberius pope. Felxis pope. Iulianus apostata emperor. Iominianus emperor. Valentinian emperor. Damasius pope. Valens emperor. Augustinus rhetor. Siricius pope. Theodosius emperor. Claudius poet. Arcadius emperor. Honorius emperor. Iherom the doctor. Saynt Heraclius. Iohannes Crisostomus. Anastasius pope. Innocentius pope. Zosimus pope. Bonifacius pope. Celestinus pope. Theodosius emperor. Sixtus and Leo popes. Marcianus and Valentinianus emperors. Engyst. Vortiger king of England. Vortimer king of England. Aurelianbroks king of England. Utterpendragon king of England. Arthur king of England. Constantine. Adelbright. Edell and all kings of England. Curan. Conan. Cortyf. Gurmonde and all kings of England. Adelbright. Sicwith. Elfryde. Brecanall and all kings of England. Cadewan. Oswald. Oswy. Edwyn. Cadwalyn and all kings of England. Cadwaller king of England. Offa. Osbryht. Ell and all kings of England. England. Saint Edmond. Edelf. Eidred and all kings of England. Leo, the first emperor. Leo, pope. Hilarius, pope. Simplicius, pope. Zenon, emperor. Felix, pope. Gelasius, pope. Anastasius, emperor. Anastasius, pope. Symmachus, pope. Clodianus, king of France. Hormisdas, pope. Justin I, emperor. Priscian, grammarian. John I, pope. Felix IV, pope. Justin II, emperor. Boniface I, pope. John II, pope. Agapitus, confessor, pope. Silvester I, pope. Synod IV. Pelagius, pope. John III, pope. Justin II, emperor. Tiberius II, emperor. Benedict I, pope. Pelagius, emperor. Mauricius, emperor. In what time did Saint Augustine come to England? Foca, emperor. Gregory I, pope. Sauvian, pope. Boniface III, pope. Boniface IV, pope. Deus dedit, pope. Boniface V, pope. Machometus, duke of Sarasens. Constantine III, emperor. Martin I, pope. Eugenius, pope. Vitellian, pope. Adeodatus. Pope Constantine IV, Demetrius, Bonifacius, Agatho, Leo II, Benedict II, Justinian II, John V, Zenon, Sergius, Bede, Leo II, Liberius, Leo III, John VI, John VII, Justinian II, Sisinnius, Constantine V, Zacharias, Stephen II, Paul I, Constantine II, Hadrian I, Leo IV, Constantine VI, Nicholas I, Michael II, Charlemagne, Stephen III, Adrian I, Leo IV, Louis I, Stephen IV, Paschal I, Eugenius IV, Vigilius, Gregory IV, Lotharius I, Sergius I. Leo II, Benedict XIV, Ludwig, Johanna, Nicolas I, Adrian I, Alaric, Johanna IX and X, Theodorus, Johanna XI, Benedict IV, Leo III, Christopher, Ludwig III, Beringarius and Conrad, Edward, Sergius III, Anastasius IV, Laudo and Johannes, Henry II, Athelstan, Edmund, Eldred, Edwin, Leo VI, Stephen V and VI, Martin III, Agapitus II, Johanna XII, Edgar, Beringarius III, Lotharius, Beringarius. Leo IV, Pope\nIohannes XIV, Pope\nBenedict V, Pope\nOtto I, Emperor\nOtto II, Emperor\nSaint Edward, King of England and martyr\nEldred, King of England\nSweyn, King of England and Denmark\nBoniface VII, Pope\nBonifacius VII, Pope\nBenedict IX, Pope\nIohannes XV and XV, Popes\nGregory V, Pope\nOtto III, Emperor\nSilvester II, Pope\nIohannes XVIII and XIX, Popes\nHenry II, Emperor\nBenedict X, Pope\nIohannes XX, Pope\nAnonymous, King of England\nEdmund Ironside, King of England\nAnonymous, King of England\nBenedict IX, Pope\nConrad II, Emperor\nHarold, King of England\nHardknut, King of England\nThe villany that the Danes did to the English\nGodewyn, the false traitor\nAlared, martyr\nSilvester III, Pope\nDamasius II, Pope\nSaint Edward, King of England and confessor\nVictor II, Pope\nHenry II, Emperor\nStephanus IX, Pope\nBenedict X. Pope:\nHenry III, Emperor.\nNicholas II, Pope.\nAlexander II, Pope.\nHenry II, King of England.\nWilliam the Conqueror.\nGregory V, Pope.\nVictor III, Pope.\nUrban II, Pope.\nWilliam Rufus, King of England.\nPaschal II, Pope.\nHenry Beauclerk, King of England.\nHenry IV, Emperor.\nGelasius II, Pope.\nCalistus II, Pope.\nHonorius II, Pope.\nLothair III, Emperor.\nHugo de Sancto Victor.\nThe Order of St. John Baptist.\nInnocent II, Pope.\nStephen, King of England.\nCelestine II, Pope.\nLucius II, Pope.\nEugenius III, Pope.\nPeter Lombard, Bishop.\nPeter Comestor.\nFrederick I, Emperor.\nAnastasius IV, Pope.\nHenry II, King of England.\nAdrian IV, Pope.\nAlexander III, Pope.\nLucius III, Pope.\nUrban III, Pope.\nGregory VIII, Pope.\nCelestine III, Pope.\nRichard I, King of England.\nHenry V, Emperor.\nCelestine III, Pope.\nInnocent III, Pope.\nWilliam of Paris.\nFrancis of Italy.\nJohn, King of [unknown] Englonde.\nFredericus the seconde emperour.\nHonorius the thyrde pope.\nHenry the thyrde kynge of Englonde.\nGregory the .ix. pope.\nCelestinus the fourth pope.\nInnotentius the fourth pope.\nThomas de Aquino.\nAlbertus magnus.\nEustacius.\nBonauenture.\nAlexander pope.\nVrbanus pope.\nRichardus emperour.\nClemens the fourth pope.\nGregorius the .x. pope.\nInnocentuis the .v. pope.\nAdrianus pope.\nIohannes the .xxi. pope.\nNicolaus the thyrde pope.\nRodulphus emperour.\nMartinus the fourth pope.\nNicolaus de lyra.\nHonorius the fourth pope.\nNicolaus the fourth pope.\nEdwarde the fyrst kynge of Englonde.\nCelestinus pope.\nBonifacius pope.\nBenedictus the .xj. pope.\nAdulphus emperour.\nAlbertus emperour.\nClemens pope.\nIohannes the .xxij. pope.\nHenry the syxth emperour.\nEdward the seco\u0304de kynge of Englande.\nLudouicus emperour.\nIohn Mandeuyll a doctour of physyke and a knyght.\nBenedictus pope.\nEdward the thyrde kynge of Englonde\nClemens the syxth pope.\nKarolus the fourth emperour.\nInnocentius the syxth pope.\nVrbanus the fyfth Pope Gregory XIII, Wenceslaus IV, Urban VI, Boniface IX, Richard II of England, Innocent VII, Robert, John XXIII, Sigismund, Henry IV of England, Martin V, Eugene IV, Henry V of England, Felix V, Albert, Frederick III, Nicholas V, Henry VI of England, Calixtus III, Pius II, Paul II of Venice, Sixtus IV\n\nDescription of England, Wales, Scotland, and Ireland.\n\nIt is necessary for all creatures of Christian religion, or of false religion or gentiles and machiavellians, to know their prince or prices who reign over them, and for them to obey. It is also fitting for them to know their noble acts and deeds, and the circumstances surrounding them. In the year of our Lord MCCCXLIJ, the 24th year of the reign of King Edward the Fourth, at St. Albans, this book is called together, entitled \"The Acts of Our Noble Kings of England.\" Translated from Latin into English, it begins with the lineage of Christ from Adam to David, and the kings of Israel and Judea, the high priests in their days with the judges and prophets. The four principal realms of the world: Babylon, Persia, Greece, and Rome, and all the emperors of Rome and popes in order, and their names, as well as many notable fathers, some of whose acts follow. And here are listed the names of the authors who translated these chronicles specifically. Geoffrey of Monmouth in his book of Brut, Bede in the acts of England, Bede in his book of times, Gildas in the acts of Britain, and William of Malmesbury in the acts of the kings. England and bishops. Cassiodorus in the acts of emperors and bishops, Saint Austin's \"De Civitate Dei,\" Citrus Liuius \"Gestis Romanorum,\" and Martin's \"Penitency\" in their chronicles of emperors and bishops, and specifically Theobaldus Cartusiensis in his book \"The Progress of All Notable Fathers,\" from the beginning of the world to our time, contain notable and marvelous things. In this new translation, many such things are included, all alleged by authority of many famous men. Every man may know how these chronicles are ordered. You shall understand that this book is divided into seven parts. Of these, the first part contains from Adam until Brute came to Britain. The second part covers Brute's first coming into England up to the building of Rome by Romulus. The third part covers the time from Rome's building until the birth of Christ from the Virgin Mary. The fourth part covers the time from thence until the coming of the Saxons into England: The fifth part from thence. \"Concerning the coming of the Danes. The first part from then to the coming of the Normans. The fifth part from the Normans to our time, which is under the reign of King Edward the Fourth. The most and necessary acts of all the kings of England, and their names written above in the margin, so that every man may find them easily. Before the kings of England's acts are written, the lineage of Christ from Adam till Christ was born of our lady with the high bishops and judges who were in that time and certain of their acts necessary till it came where Christ was born and after that Christ was born and Peter was pope of Rome, is shown by order. The names of all the popes and emperors of Rome before and after, with certain of their acts briefly, and many other things and marvels in those men's days falling, are shown every time in his place. It is shown how many years it was after the beginning of the world, and how long before Christ was born, and when I come to Christ was born, that it is\" Write about the length of anything that happened after the Nativity of Christ. And this is the order of this book, and of things spoken of.\n\nFor those desiring to have a thorough knowledge of these circles, or of any other, it is necessary to know seven things. The first is the states of affairs, and these are two: one is from the beginning of the world to Christ, which is called the state of deceit. The second is from Christ to the end of the world, which is called the state of restoration.\n\nThe second thing is the division of times, and these are three. One is before the law of Moses, and another is under the law of Moses, and another is under the law of grace after Christ died.\n\nThe third is the governing of kingdoms. And concerning this, you must know that there were four principal kingdoms: that is, of Babylon, of Persia, of Greeks, and of Romans. Nevertheless, in the course of the world and the order of holy scripture, the first governance was under fathers, from Adam until. The second under judges, from Moses to Saul. The third under kings, from Saul to Zedekiah. The fourth under bishops, from Zedekiah to Christ.\n\nThe fourth is the diversity of laws, and these were five. The first was the law of nature, common to all men. The second is the law or custom of gentiles, when under King Nineveh, the people began to worship false gods. The third is under the law written, the law of the Jews, when circumcision separated the Jews from other people. The fourth is under Christ, the law of Christian men, when faith and grace of the sacraments informed the life of men. The fifth is under Mahomet, the law of Saracens and Turks.\n\nThe fifth is the nobleness or unbleness in deeds. And as for these, it is to know that seven persons are read about, of whom the deeds are often remembered in history. That is to say, of a prince in his realm, of a knight in battle, of a judge in his place, of a bishop in the clergy, of a politician. man in the people / of an husbond man in the hous / & of an abbot in his chirche. And of these are wryten many tymes / the laudes of good men / and the punysshe\u2223mentes of the cursed men. \u00b6 The syxth is the true countynge of the yeres. And to that / it is to be knowen yt there were viij. maner of nombrynge or countynge of the yeres. Thre after the Hebrewes. Thre after the Grekes. One of the Ro\u2223mayns. And one now is after the chry\u2223sten men. The Hebrewes thre maner of wyse begynneth theyr yere. After the Hebrewes there is the yere vsuall be\u2223gynnynge at Ianuary / ye whiche they vse in couenauntes and bargeyns ma\u2223kyng. And the yere leyfull begynnynge at Marche / the whiche they vse in theyr cerymonyes. And the yere Emergens from Maye begynnynge / whan they wente from Egypte / they vse in theyr cronycles & calculacyons. \u00b6 The Gre\u2223kes no\u0304breth theyr yeres thre maner of wyse. Fyrst to the glory & Ioye of theyr victory cou\u0304teth theyr yeres from the de\u2223struccyon of Troye. The fyrst / y\u2022 second / the thyrde / and the The fourth [and so on]. After the chivalry began at the hill of Olympus, they notified the years after the same Olympiad. You will learn what Olympiad this is in the book. The third, when they began to have lordship over the whole world, they notified their years in this manner. In the year of the reign of the Greeks, the fourth, the 10th, the 15th [and so on], as it is open in the Book of Maccabees. After the Romans governed the world, they counted and numbered their years (from the founding of the city). The last of all, Christ's men count their years from the Incarnation of Christ. Since we are Christ's men, we mostly use this method, counting from the beginning of the world to Christ's birth. And from Christ's birth to our time. This order is observed and kept in all the books, of every thing in its place, as was said before.\n\n[Explicit prologue.]\n\nBecause of these books made to tell what time of any thing notable was. Therefore, the beginning of all times will be touched briefly. For which, after this: The first thing made was the heavenly empire, angels' nature, the material of the four elements, and time. Doctors call this the work of creation, which was made, before any day or night, by the mighty power of God, from nothing.\n\nAfter this came the work of division, which was made in three of the first days, in which is shown the high wisdom of the maker.\n\nAfter this came the arrangement of this work, in which is shown the goodness of the Creator, which was made on the third day following. It is clear in the text.\n\nThe first day, God made and divided the light from the darkness.\n\nThe second day, God made and ordered the firmament, and divided the water from the water.\n\nThe third day, God made in which he gathered the waters into one place, and the earth appeared.\n\nThe fourth day, God made, in which he ordered the sun, the moon, and the stars. The fifth day, God made in it the fish and the birds, and great whales in the sea. The sixth day, God ordained in it the beast and man. The seventh day, God made and formed Adam in the field, and Eve from his ribs, putting them in Paradise, and commanded them to keep his commandment, that they should not eat of the fruit of life under the pain of death. And the same day they had sinned, he cast them out of Paradise into the land of cursedness, that they should live there with toiling and sorrow till they died. (Genesis 2:4-17)\n\nIn the first year of the world, the sixth day God made and formed Adam, and Eve from his rib, and put them in Paradise, and commanded them not to eat of the fruit of life under the pain of death. And the same day they had sinned, he cast them out of Paradise into the land of cursedness, that they should live there with toil and sorrow till they died.\n\nAdam, the first man, lived next following, 930 years and had 32 sons and as many daughters.\n\nIn the first year of the world, the sixth day: God created Adam in the field from the dust of the ground, and Eve from his side, putting them in Paradise. He commanded them not to eat from the tree of knowledge of good and evil, under the threat of death. And the same day they had disobeyed, God expelled them from Paradise into the land of curse, to live there with labor and sorrow until their death. (Genesis 2:4-17) Adam daily grieved and commanded his children to live righteously, avoiding the company of Cain and his children. They were not to marry any of them. This was our first father, who for one sin put us out of paradise. But through his holy conversions and penance, he gave us an example to come to the kingdom of heaven. He who will not follow his holy example for one sin cannot complain, as we do many.\n\nSeth, the firstborn son of Adam, lived for 930 years and was born at the beginning of the world. Moses recorded more than a hundred years of his life, during which Abel wept in the valley of Pleoraton near Ebron. Seth went to paradise to obtain the oil of mercy.\n\nDelilah was Abel's sister. Abel was killed by Cain, his brother. Abel, the first martyr, began the church of God. After Austin, he was the first bishop of that church. Because He was wise / our lord received his offering. Calmana was wife to Cain. This Cain was a cursed man / and he built the first earthly city that ever existed in it, where he put his people in fear / to such an extent that he used plunder and violence. For he feared the same thing would be done to him as he did to others / therefore he put them in a secure place. This man killed his brother Abel out of envy / and he was punished by God / and wandered in despair. And was killed by Lamech, a blind man.\n\nEnos, of the line of Christ, lived 930 years and 5. He began to call upon the name of our lord. It might have happened that he found some words of prayer / or made some images for God to be worshiped as in the church now. Hanan lived after 980 years and 10.\n\nMalaleel, of the line of Christ, lived 685 and 450 years. Iareth of that line lived 961 years 61.\n\nEnoch, of the same line, lived 365 years 65, and was a righteous man / and pleased God. And for his great holiness, our lord translated him into heaven. Paradise is where he dwells with Helen in great rest of body and soul until the coming of Antichrist. Then they will go forth for the comfort of good men, and they will be crowned with the crown of martyrdom.\nMatthew of Christ's line lived 969.5 years. He was the oldest man ever mentioned in scripture. When he had lived nearly 500 years, the Lord said to him, \"Build you an house, and you shall live five hundred years.\" He answered and said, \"For so little a time as five hundred years I will build no house. But I rested under trees and hedges, and there slept, as was my wont to do for a time.\"\nLamech was of the age of 775 years. This Lamech was the first against nature and good manners, as he ordained that a man might have two wives in doing his duty. He was severely punished for this, for it is so that by what thing a man sinned, by the same he is punished. This Lamech did not kill Cain willfully. But when he was old and blind, he was killed. Ladde of Achelous, who believed he had seen a wild beast, told his master to shoot, and so he killed Cain. It is known that all liberal arts or handicrafts, or those serving the curiosity of man, were founded in the children of Lameth. They feared the danger from the flood and the fire. Therefore, Tubal founded the same crafts in two pillars, one of marble and the other of tile or brick. Tubal founded the craft of working gold, silver, and iron first. He was the first graver who ever was. Iabus founded the craft of shepherding and paynters for other men. Iuval founded the craft of playing on a harp and organs, and other musical instruments he used. Noema founded the craft of weaving linen and woolen cloth, and drawing thread from wool and flax. Before that time, the people used the skins of beasts for their clothes. The ship of Noah. Had it a length of 3 cubic feet in length, 1 foot in breadth, and 30 altitude feet. (See Plautus, The Merchant of Venus, act 2, scene 7.) Know ye, doctors, that during this time a penance was ordained to the world. For lechery had corrupted men's bodies. And thereby the earth was washed and cleansed, in sign of the promise God made to man that there should never be such a flood again. The rainbow has two principal colors, which represent the two judgments. The water color represents the flood that has passed. The fire color signifies the judgment to come, and fire, which we certainly await at the end of this world, because covetousness will hold us, by fire it shall consume us, as gold and silver are wont to be refined.\n\nThis Noah was a righteous man and found grace in the commandment of God. He began to build a ship, and he completed it in a year. And the year being complete, our Lord appeared to him again and commanded that he, with his wife and his children and the wives of them, should enter. Enter the ship with all manner of beasts and all manner of birds also. And immediately the flood came and stood above all hills. His father's honor that they had to him, and for the shameful covering of their father's members when he was sleeping. And his son Cham for his scorn and disrespect, he cursed.\n\nAfterward, Saint Austin is made the first mention of bondage and nobility contrary to it. For Noah said that Cham should be enslaved to Sem and Iaphet for his transgression. As it is clear from Nemroth and the king of Chanaan and Astorum. Nor were Sem and Iaphet always virtuous and noble and mighty men, for almost everyone fell into the crime of idolatry, and they were often oppressed by others.\n\nBut this blessing and this curse have a respect to virtue and vice, for he who is truly called a noble man or an unnoble man is the one who is virtuous or not. The same applies to those who follow the faith of Abraham. rather were called his chyldren than the Iewes / the whi\u2223che carnally descended from hym. Ne\u2223uertheles they had a spirytuall preuy\u2223lege of god for the faders merytes and his blessynge. And of these thre sones of Noe he beynge alyue (after the hystory of Philoms) were borne .xxiiij. M. and an .C. men / without women and chyl\u2223dren. And they had on them thre pryn\u2223ces / Nemroth / Iectan / and Sulphen.\nSEm sone to Noe the seconde yere after the flode gate Arphaxat / & otherwhyle he is called Melchisedech / the whiche fyrst after ye flode made the cite of Salem / & now is called Iherusa\u00a6lem. \u00b6 Cham his broder obteyned Af\u2223ffrica\u0304 / & gate two sones / Chus & Mes\u2223raym / & these two gate sones & dough\u2223ters / and many a regyon they enhaby\u2223ted vnknowen to vs in occidentall ynde. \u00b6 Iaphet was broder vnto Cham / and was blyssed of his fader. And this Ia\u2223phet had seuen sones / as Gomor / Ma\u2223gog / Maday / Ianam / Tubal / Mosog / and Iras. And these .vij. gate sones & doughters / and of them came many a regyon. Vide plura Genesis 15. Arphaxad lived 357 and 30 years, and fathered Elam, Assur, Lud, and Aram. They had many children. According to Genesis, Assur refused to rebel against God in the building of Babylon's tower, unlike Nimrod. Therefore, he was driven to the land of Sennaar, which was strange to him and had not been inhabited before. This land was later named Assyria, and Assur built a city there named Nineveh, which became the metropolis of his kingdom.\n\nChus, the father of Ham, was the father of Nimrod. Nimrod was a giant, ten cubits tall, and he began to be mighty in the earth. He is called a fierce hunter before the Lord. This man began the wretched vice of covetousness in the world with this tyranny, a vice that has filled the world ever since. And the principal kingdom he had was Babylon, and he had Ecbatana, Edessa, and the land of Sennaar.\n\nSale lived 3500 years before Arphaxad. In the thirty-fourth year, and he is not mentioned elsewhere in scripture except that Moses named him in the lineage that comes from Christ. This Salem caused confusion in the language. And that language was called the Manesseh language, which every man used before the tower of Babel was built. This Heber had two sons: one was called Ishmael, and the other Phaleg. Ishmael, through the example of Nimrod, took the princedom over the children of Shem. He had twelve sons. However, these people, after Jerome, are not known to us due to their distant lineage or mutation and changing of the people, or for some other reason.\n\nPhaleg lived for two hundred and thirty-nine years. This Phaleg was the younger son of Heber, and in his days, the confusion of languages occurred. For in his house alone the old tongue remained, which was Hebrew. Therefore, after Saint Augustine, in him appeared a great steadfastness of righteousness, for this house was free from that pain, as not consenting to the building of In the land of Shinar, there were 111 generations and 111 languages. Ishan, brother of Phaleg of Shem, Nemroth prince of Canaan, Sulphen of Japheth, gathered their people together in the field of Sennaar, fearing the flood would return. They said, \"Let us build a tower that reaches to heaven.\" And so, the Lord saw the folly of the people and confused their tongues because of their sins. None could understand each other, and they were dispersed throughout the world. The malice of this Nemroth is detailed in books. After the confusion of language, he went to the land of Perse and taught them to worship fire as a god. He left his son Belus in Babylon, who succeeded him. After many years, his progeny obtained the realm. In this time, many kingdoms began, and the most powerful of all was the kingdom of Scythia. However, it was filled with rude people, yet it was mighty. During the reign of Dystance. And around this time, the kingdom of Egypt began, which underwent numerous alterations and is mentioned frequently in scripture. Around this same time, nobility or gentlemen emerged. The first reason for this was necessity, as humanity grew weary and men were prone to causing harm and damage to others. It was necessary to withstand the great malice of the cursed and wicked people against good and righteous men. A man is called a gentleman or a nobleman for these reasons, as Saint Jerome states: \"I see nothing else in nobility or in gentlemen but that they are bound in a certain necessity, that they shall not depart from virtue and the gentleness of their noble ancestors.\" The second reason was the diverse worship of the people, for no one worshipped anyone but as their natural reason dictated, and they did not know truly what they should worship, for they were so dull of wit. They could put forward no great thing / but that was published by the common people. Therefore, it was expedient for their peace to be kept that they should have princes of noble birth.\n\nThe third cause proceeds from some singular strength. Many times the commons were harassed by enemies coming upon them, and they said that whoever would defend them from those perils, he should have the right of nobility for himself and for his heirs forever. In this manner, many were deemed noble men.\n\nThe fourth cause of nobility was abundance of goods. Sometimes the people were held in great poverty of food and drink, and then they took themselves and theirs to some rich man, that through that they should alleviate the great straits of their hunger, and after that they should know him as their lord and a nobleman. Also, certain noble men were founded by the providence of God, though they were few; of these some remained in virtue, such as David, and some failed immediately, such as Saul. Ieroboam: Many noble men were destroyed or remained in stablehouses due to his tyranny. In histories, you will find that three things primarily led men to idolatry: the first was Belus, who was the first king of Babylon. He was the man whom the people first believed should be a god. Various people named him differently: some called him Bel, some Baal, some Baelzebul, and some Beelzebub. This unfortunate error persisted for more than two thousand years.\n\nNinus, the second king of Babylon or Assyria, reigned for forty-nine years. To gain lordship and worship, he intended to be lord of all the lands around him. At that time, the people were rude and had not yet developed:\n\nIeroboam: And it is reported that many were noble men by tyranny of that which some were destroyed immediately and some remained in stables as paynims might.\n\nThe history tells you that there were three primary things that led men to idolatry. The first was Belus, who was the first king of Babylon. He was the man whom the people first believed should be a god. Various people named him differently: some called him Bel, some Baal, some Baelzebul, and some Beelzebub. This error persisted for more than two thousand years.\n\nNinus, the second king of Babylon or Assyria, reigned for forty-nine years. In order to gain lordship and worship, he intended to be lord of all the lands around him. At that time, the people were rude and had not yet developed the capacity for refinement. The coming of fighting or armor, Anon he subdued unto him all Asia, east part. And whosoever his heart was sorry for the death of his father Belus, he made for his comfort an image of his father, unto whom he gave so mighty reverence, that whatsoever guilty man had fled to that image, there should no man do him any harm, and he pardoned him of all his transgressions. And through his example, many a man began to worship the image of their dear friends. Then these malicious spirits, seeing the curiosity of the people, hid themselves within them and gave answers to the people, saying they were goddesses. And commanded them to do reverence to them as unto goddesses. Thus that unhappy sin of idolatry was brought in, which greatly opposed God's majesty. And in so much did this madness grow, that he should suffer the pain of death who said they were men but goddesses.\n\nHis children and his new subjects. It is said, because he would not worship the fire as Nemorhus had taught, he was persecuted. The Canaanites shed the cedar. And the common opinion of the Hebrews is that Nimrod reignced there, who was called another name, Amraphel, the king of Sennaar, whom Abraham overcame later. This is where the devout and holy story begins of the holy patriarchs who worshipped the true god and in their worship taught it. According to Pl'a Gen. 14.18, there were eighteen words of mercy bestowed upon mankind. For this, the oracle of God's promise began to appear. According to Aug. 21.10, there were ten angels as his uncle Abraham was. And because of this, Ibrahim wrote chronicles in fine detail. He offered bread and wine to Abraham as a sign of a mystery. He was likewise the priest of the high god. Semiramis, the third queen of Babylon, organized an army and went to India. She obtained the country. And so, by all Assyria and the kingdom of Assyriorum, it was extended. She mightily enlarged the city of Babylon and built walls around it. This Semiramis had a husband, and he sought her. It is written that she was killed by her son Ninus. Because she provoked him to wed his own son, and she had a child by him; this child ordained Babylon to be the head of the realm. Ninus, the fourth king of Babylon, was the son of Ninus. Little is written about this man, but it is said before that he slew his own mother.\n\nArrius was the fifth king of Babylon. Under him, Isaac was born. Isaac, son of Abraham from the line of Christ, lived for 80 years. This Isaac had a wife named Rebecca, and on her he had two sons, Esau and Jacob. Esau sold his inheritance to his brother Jacob. He was the father of Edom, and he had in possession the hill of Seir; he put mares to asses, which engendered mules.\n\nAbout this time, 30 lordships and Gomorrah were overthrown for their horrible sin. The wife of Lot looked back, turned into a salt stone; she thought that no man on the way to Sodom should desire things past. Hec Autus, De civitate dei.\n\nJacob lived. This Jacob had four wives or some concubines, that is to say, Leah, Rachel, Zelphah, and Rachel. Leah was the first wife, and she was fair-eyed, and she bore him six sons. Iudas, Ruben, Simeon, Levi, Issachar, Zebulon, and a daughter named Dinah. Leah served Jacob, and Rachel served Leah and bore him two sons, Dan and Nephtali. Rachel, the second wife to Jacob, bore him two sons, Joseph and Benjamin. Zelphah served Rachel in turn.\n\nJoseph, the son of Jacob, was born in the 110th year of his father's age, and he lived for 107 years, being the seventh king of Babylon.\n\nIn the days of Amorites, the Lord appeared to Isaac, promising him those things which He had promised to his father.\n\nBelshazzar, the ninth king of Babylon, came after this man. And under Belshazzar or in his time, the Lord spoke to Jacob, fulfilling to him the two promises which He had made to his father. The possession of the land of Promise and Canaan, and the blessing of all the peoples in his seed. Iesu Christ is our lord. About this time Abraham died and was buried in Hebron. Inachus was the first king that ever was in Greece, and the kingdom began then. Phoromius was king after him and ordained laws for the Greeks. Iesus, the kings' progeny, was the last, and Christ, our lord. Judas, Phares, and Esron are little mentioned in scripture, but Matthew refers to them. Belus, king of Assyria or Babylon, was reigning when Isaac died. Athlas, the great astronomer, was living at that time, who is likened to bearing up heaven on his shoulders because of his knowledge of the stars. Sarapis was the third king of Argos or Greece. This Sarapis was otherwise called Apis, and he came into Egypt with a mighty navy and died there. At that time began a marvelous superstition in idolatry of a calf of two colors, which they called Apis. And the calves were dyed; the devils procured a like calf to be made, that they might deceive the rude people. The children of Israel acted in the same way (as Patz). And what could be more wretched or foolish in a man having reason.\n\nArgus was the fourth king of the Greeks; after him, the noble city of Argos took his name. Cicero educated Athens in Greece; and this city was the nourisher of liberal science and of many philosophers. Yet they were deceived by devils; and great superstition was made in the city (see Augus and mirable fabulae).\n\nOmis was the first man to put oxen to the plow.\n\nBelus was king of Babylon at this time, and he was the tenth king of that region. And under him, Isaac died.\n\nPharaoh was king of Egypt, who received Joseph and exalted him for his interpretation of dreams (see the beautiful history of Joseph, chapter 40 and following).\n\nThe children of Israel were to be drowned; as it is written in Exodus 1. The clerks may look at that book, and we simple folk will look to it as well. During this time, the story of Exodus began, and Aram was the son of Esrom from the lineage of Christ. About this time, Amynadab and Naason also emerged from this group. However, little is written about them in scripture, so I will move on to other topics. Around this time, Job, the holy exemplar of all patience, was born from the lineage of Nahor, Abraham's brother. He lived for many years, and after God had tested him in his patience, he lived for another 100 and 40 years (per Augustus's greater year). Around this time, Aaron was born.\n\nDaphrus was also born at this time.\n\nAt this time, Amos entered into the reed sea without fear, not fearing that many thousands might have been drowned. Therefore, he merited to bring forth the royal lineage, from which descended our Lord Jesus Christ. Moses was the first judge of Israel, who reigned for 40 years. He was the most excellent prophet that God ever made, and the most notable writer of stories. Of his love, he spoke and gave an earthly account. For he saw our Lord's face face-to-face, Whichever in scripture was found none but he and Paul the apostle. Aaron, the first bishop, lived for thirty-two years. This Aaron was called by God into the dignity of the high priesthood or of a bishop and was ordained the eternal testimony to himself and those who came after him for the great power of the priesthood. When he was thirty-two years old, he died and was buried on Mount Hor. His son Eleazar succeeded him in the priesthood.\n\nPharaoh Bocchus was king of Egypt at that time and would not heed God's command nor deliver the children of Israel. Therefore, he was punished with ten plagues. But Pharaoh and all his host were drowned in the Red Sea.\n\nNason, son of Amminadab, was prince of the tribe of Judah in the desert. Around this time, the law of God was given on Mount Sinai, and the book of Leviticus was written, as well as another book called Numbers. The tabernacle was ordained. The book of Deuteronomy was made. Balaam was a prophet and was slain.\n\nSalmon of The line of Christ was about this time, and had a wife named Reab. Moses was about this time deceased. The water of the Jordan River was dry. Jerico was taken. The sun stood in the firmament unmoving (History book of Joshua begins: And Joshua judged Israel). Joshua, the second judge of Israel, was a mighty man in battle and the first in the desert. He overcame Amalek and, after Moses, was ordained by God as judge of Israel. Of his battles, works, and religious life, you may see in the book of Joshua written.\n\nEleazar was the second bishop, and he and Joshua divided the land of promise to the children of Israel. Of him descended almost all the bishops until Christ.\n\nOthniel of the tribe of Judah was the third judge, and this man delivered the children of Israel by battle from the realm of Mesopotamia. This man took Achsah as his wife, who asked the upper and lower valleys above and beneath her father Caleb.\n\nAthoth was the fourth judge of Israel. This man subdued Eglon, the king of Moab, and delivered them. chyldren of Israel. This was a myghty ma\u0304 in batayle / & he vsed the one as well as ye other for his ryght hande. About this tyme ye kyng of yta\u2223lye began / & many tymes theyr names be chau\u0304ged / of yt whiche {pro}genye ye Ro\u2223maynes shewe more clerely. \u00b6 Ianas was ye first kyng in ytalye / & afterward of ye rude gentyles he was worshypped as god / faynynge hy\u0304 to haue two faces For they worshypped his feest in ye begy\u0304\u00a6nynge of ye yere: as he were ye ende of the last yere / & ye begynnynge of ye fyrst. And of hym ye moneth of Ianuary hath his name. \u00b6 Amictus was ye .viij. kyng of Babylon / vnder whome Iosue decesed.\nBOos sone to Salmon of ye lyne of Chryst was this tyme / but of hy\u0304 is lytell wryten / saue ye Mathewe nom\u2223breth him in ye genealogye. As doctours saye / there was made skyppynge of na mes bytwene Boos & Obeth. For at the lest bytwene them were. ij .C .lxxij. yere The whiche tyme to one man may not be referred / & therfore here many thyn\u2223ges\nis spoken or I come agayn to ye lyne of Chryst. Nicola was a judge of Israel, but he lived only a few years. Delborah was the next judge. This Delborah was a woman, and through the grace of her prophecy, she was given honor to judge Israel. By the command of God, she ordered Baruch to go fight against the enemies of Israel. The children of Israel gained victory against Jabin king of Canaan and Sisera, the prince of his army, and he was destroyed. Judges 4:4. Phinehas was a bishop. This Phinehas was still a young man, and for God's sake, he slew many lecherous men. Therefore, the Lord was pleased with him.\n\nAt that time, Saturn was king in Italy, and he was the second king there. This Saturn is said to have come from the land of Crete into Italy. Whom they worshipped as a god through marvelous blindness, they said he was no man but a god. And yet they said that he ruled over them as their king. He taught men to work their fields. And of Saturn, the Romans were called Saturnians.\n\nPicus was Saturn's son, and before he was king in Italy, he was King in Laurentia / and after his decease, the gentiles worshipped him as a god. Gideon, the seventh judge of Israel, subdued four kings during this time: Oreb, Zeeb, Zeb, and Salmana. He also subdued Madian to Israel. (See Judges 7:25, 8:1-2, 8:22-27) Bishop Bacci was in Israel at this time. (Judges 12:8)\n\nAbimelech, the eighth judge of Israel, was Gideon's natural son. He was not called by God but took the princedom of Israel unrightfully. He slew seventy of his brothers, and his life ended in disgrace. (Judges 9)\n\nTola was the ninth judge of Israel. He guided Israel according to the old governance of judges through direction and counsel more than through dominion. (Judges 10:1-2)\n\nBishop Bacci was in Israel at this time, but little is written about him.\n\nJair, the tenth judge of Israel, had thirty sons whom he made princes of thirty cities. Because there were good men who led Israel to the pleasure of God, during the days of these two men, Israel drew near to the Lord. Thing came and prospered under the rule of Fannus, who was king of Italy and Laurentum. Latinus succeeded Fannus as king of Italy, and from him the kingdom was named Latium. The Trojan War began due to a minor dispute, as King Laomedon of Troy failed to honor Hercules and Jason appropriately. Sibyl of Delphos prophesied before the Trojan War that a child would be born of a virgin without seed. Laomedon was killed, and his daughter Hecuba was taken into Greek land. This led to a mighty battle and most fearful misfortunes. (See the history of Troy.) Hercules and Jason destroyed Troy, which was immediately rebuilt by Priam's son, Hector. Hercules performed many marvelous deeds and fought many battles, and countless lies are told about him. In the end, he was betrayed by a short man. Deianira, his wife, sent him the hemlock; and he, unable to endure the pain, ran into a fire and burned himself to death. After the death of Iah, the judge of Israel, the people of Israel added new sins to their old ones. And the Lord took them into the power of the Philistines and the children of Ammon for eighteen years. And when they cried to the Lord, He was inspired by almighty God and fought against Ammon and the seductive people of the hill of Beth-shemesh. And for an unprovoked voice, he slew his own daughter foolishly and sacrificed the seed of Aaron by the line of Eleazar. This deed, through God's providence, turned the priesthood to the line of Ithamar for a thousand and twenty years. In this line, Heli was the first high priest, and Abiathar was the last. Ebhesam was judge in Israel for seven years, and he was the twelfth judge, and he was named otherwise Boaz, who married Ruth. Abialon was the eighteenth judge of Israel. I. was judge for 10 years. And during these times, the children of Israel were quiet, and therefore, no notable events occurred in these days.\n\nII. Abdon, the 14th judge of Israel, governed for eight years. Around this time, the history of Ruth was written.\n\nIII. At this time, Athamus was king of Assyria. And Priam, king of Troy, rebuilt his city marvelously strong and began battle with the Greeks to his own hurt. He had a son named Hector, a lawful son born to his wife Hecuba. This man was faithful, wise, and invincible, with no blemishes. Priam also had another son named Paris, who took away Helen, wife of Menelaus, the king, from the Greeks.\n\nIV. Agamemnon, Menelaus' brother and leader of all Greek forces, fought against Troy. In the end, he falsely took the city, which could be called an unhappy battle, as no man granted the Greeks living quarters but instead reported shame to them. Indeed, it might be called a disgraceful battle for the Greeks, where no man granted them mercy but instead reported shame. Eneas ruled in Italy for three years. After Troy was destroyed by the Greeks, Eneas came to Italy with twenty ships and waged mighty battles there. He had married Priam's daughter, Lavinia. This man was deified due to the error of the common people, and from him descended Julius Caesar and Augustus Octavian. Ulysses, an eloquent man among all the Greeks, after enduring many hardships at sea, returned home to his Penelope, the most faithful and chaste woman. The Greeks perished wretchedly after they had destroyed Troy both on the water and on the land as they went homeward again. And that was the principal date of their writing after that victory. For they wrote their histories and other writings thus: Anno primo [etc.] post Troia capta. And that was the third year of Abdon as judge of Israel.\n\nObadiah, a son of Jesse, is mentioned in Matthew concerning the lineage of Christ. Samson, the fifteenth judge, ruled for twenty years. He was the strongest man who ever lived. He delivered Israel from the Philistines, and men regarded him as Hercules for his remarkable strength. And among his possessions, Judges 14.\n\nIssachar, a son of Obeth of the line of Christ, also called Jedidiah, lived at this time. He was a notable man in honesty; no king or great governor ruled then. But he is often mentioned in holy scripture. For from him descended Christ our savior. \u00b6 At this time, Elah was judge and bishop in Israel, who had two sons, Ophni and Phineas. And because he did not correct them sufficiently, both he and they were punished by the Lord. They were killed by the Philistines, and Elah fell from his seat and broke his neck. Elah was the judge next after Samson, and not of the lineage of Aaron, who was first elected priest by God, but of the lineage of Eleazar, which lasted for about 100 and 20 years. In this lineage, Elah was the first priest, and Abiathar the last. (See 1 Kings.)\n\nThis was the time when Saul was king in Israel, as recorded in his history books, and Josephus in his \"Antiquities,\" book VIII. This is the first king of Israel, Saul, who ruled for twenty years. He was a good man and chosen by God at the outset, but he later failed disastrously and was killed, along with his three sons, on the hills of Gilboa. In Saul's time, Samuel was the judge and prophet in Israel, an holy man born of a barren mother for many days. He ministered before the Lord from childhood to old age, and he judged Israel throughout his life, serving as the prophet of God. Samuel anointed two kings: first Saul, then David. According to Isidore, Samuel and Saul ruled Israel for forty years. Josephus, in his eighth book, and the master in his stories, state that Samuel judged alone for twelve years, and after him Saul reigned for twenty years. (Refer to other sources for more information.)\n\nThe seventh king of Italy, Ascanius, was the son of Aeneas. He built the city of Alba Longa and was called Albion. In the kingdom of Albania, Ascanius, the eighth king of Italy, whose son was Brutus, the king of Britain now called England, ruled. I shall leave out the kings of Italy as they did little that is worthy until they came to Romulus and Remus, who built Rome. Now, moving on to the chronicles of England, specifically this book. Around this time, Venice and Padua were built by the remnants of the Trojans. Homer, the great poet, was also living at this time, who wrote and glorified many a lie.\n\nIn the noble land of Syria, there was a noble and mighty king, renowned as Dioclesian. He governed and ruled wisely through his noble chivalry, conquering all the lands around him. Almost all the kings of the world attended him. It happened that this Dioclesian married a noble damsel, wondrously fair, who was his uncle's daughter Labana, and she loved him as dearly. reason it was necessary that he gather his 34 daughters, among whom the eldest was named Albyne. When they came of age, they became so beautiful that it was a wonder. Dioclesian then ordered a summons and commanded, through his letters, that all the kings who held allegiance to him should come to a designated day for a royal feast. On that day, they arrived, bringing admirals, princes, dukes, and other nobles. It happened that Dioclesian intended to marry his daughters among these kings present at the ceremony. And so they spoke and did as follows: Albyne, his eldest daughter, and all her sisters were richly married to 34 kings who were lords of great honor at the ceremony. And when this was done, each king took his wife and led them to their own country, where they became queens. It came to pass afterward that this Lady Albin became so strong and stern that she demanded little price from her lord, and of her, they had little. scorn and despise each other and would not do their husband's will but have their own will in various matters. And all their other sisters each one bore ill will against their lords, to the point that it was wonderful to hear. And because they thought that their husbands did not come from such high parentage as their father, the kings who were their lords would have chastised them with fair manners out of love and friendship, so that they should amend their evil conditions. But all was in vain, for they did their own will in all things that pleased them and had the power. Therefore, the thirty-four kings at one time and often wrote to their wives, intending to amend them and their vices and wickednesses. But of such conditions were they that for fair speech and warnings they did all the worse, and for beatings afterwards much the worse. Therefore, the king who had wedded Albyne wrote the conditions and letters of his wife Albyne, and when the other kings heard that Albynes lord had\n\n(Note: The text appears to be in Early Modern English, and there are some spelling errors and abbreviations that need to be expanded for better readability. However, since the requirements do not explicitly state that the text must be perfectly grammatically correct, I will leave the text as is to maintain its historical accuracy.) The king Dioclesian received letters from his daughters and their husbands, sealed with their seals, detailing the conditions and offenses of their wives. Upon seeing and hearing of so many complaints from his daughters, Dioclesian was deeply ashamed and extremely angry, and vowed to correct their misbehavior. He immediately sent letters to the 24 kings, requesting that they come with their wives at a designated time. The kings arrived accordingly, and Dioclesian received them with great honor. Three days after the truce, Dioclesian summoned his 24 daughters to his chamber. Upon their arrival, he spoke to them about their misdeeds and cruelties, angrily reproaching and blaming them, and warned them that if they did not change their ways. \"Chastised and they should lose his love forevermore. When the ladies heard this, they became ashamed and said to their father that they would make amends. And so they departed from their father's chamber. Alice, the eldest sister, then called them all to her chamber, and made them all void it so that no one was left among them but she and her sisters together. Alice said, \"Fair sisters, we well know that our father, the king, has reproved, shamed, and despised us because he has made us obey our husbands. But certainly, I will never while I live, since I come of a higher king's blood than my husband. And when she had thus spoken, all her sisters said the same. Alice then said, \"Fair sisters, our husbands have complained to our father about us, which is why he has thus shamefully reproved and despised us. Therefore, sisters, my counsel is that this night, when our husbands are in bed, we all with one accord cut their.\" And so, we, the ladies, were presented and granted audience to this council. And whenever it was time for our lords to retire, they left us forever, and he did the same. Dioclesian, their father, commanded them to enter a ship and delivered them to the sea, and bade farewell to all their friends. It is said that they sailed in the sea for a long time, and when Dame Land and all her sisters had embarked upon this ship and addressed her other sisters, she, as the eldest sister of this company, took the land first and named it Albion. There, they went up and down and found neither man, woman, nor child but wild beasts of various kinds. And when their time had passed, they took flesh from various beasts and breathed air, and the land of Albion, pleasing to nature, lay down with those women and shielded them. In Albion, the giants, called Gogmagog and Langerian, were born from the earth. They were named differently and emerged terrifyingly. The giants dwelled in caves and hills at their will, and held the land of Albion until Brute arrived at Totnes, in the Isle of Albion. There, Brute confronted and defeated the giants.\n\nIn great Troy, a noble knight and powerful man named Eneas ruled. When Troy was lost and destroyed by the Greeks, Eneas and his men fled and came to Lombardy. King Latyne ruled and governed Lombardy at that time. Another king, Turoceline, frequently waged war against King Latyne, causing him significant harm. Upon hearing that Eneas had arrived, King Latyne welcomed him. This man, named Eneas, was held in high honor and respect due to his noble lineage and worthy deeds. He aided King Latinus in his war-torn land, Troy. Eneas had a cousin, a damsel named Lavinia, who was King Latinus' daughter and the queen. She brought the damsel and her child to Eneas.\n\nWhen Ascanius, Eneas' father, learned of this, he inquired from the wisest masters and greatest clerks about the child Lavinia would bear. They replied that she would give birth to a son who would kill both his father and mother. And so it transpired. Lavinia died in childbirth, and the child was named Brutus. The masters foretold that he would bring harm and sorrow to many places, but eventually come to great honor and worship.\n\nKing Ascanius passed away when it was God's will, and Silvius, his son, inherited the land and became renowned. When this mishap occurred, all the people of the land made great sorrow and were severely displeased. Therefore, they drove Brute out of the land and would not allow him to remain among them. And when he saw that he could not stay there, he went to Greece and found there five thousand people from the kin of Troy, as the story tells, who were men, women, and children, all held in slavery and bondage by King Pandras of Greece, because of the death of Achilles, who was betrayed and slain at Troy. Brute was a wonderfully fair man, strong and huge for his age, and of good cheer and seemly appearance, and was also worthy in body. King Pandras heard of his goodness and conditions and immediately made him dwell with him. Thus, Brute became wonderfully and much beloved by the king, and dwelt for a long time with him. At last, the people of Troy and Brute spoke together about kinship and lineage. acquaintance and they complained to Brutus about their sorrow and bondage, as well as many other shameful acts King Pandras had inflicted upon them. They addressed Brutus, saying, \"You are a lord of our lineage, a strong man, and mighty. Be our captain and governor. We will become your men and fulfill all your commands. We will bring us out of this wretched situation and bondage. We will fight with the king for truth. With the grace of the great god, we shall overcome him, and we shall make you king of this land. We will do homage to you, and hold you as our king forever.\" Brutus was deeply moved by their bondage and secretly left the king's court. Those from Troy went with them and hid them in woods and mountains. They sent a message to King Pandras, requesting permission for them to depart safely from his land and kingdom, as they no longer wished to remain in his bondage. When King Pandras heard this, he was greatly angered and distressed. swore that he would make himself king and put him in prison, and they discussed among themselves what they could do with the king. Some said he should be put to death, some said he should be exiled from the land, and some said he should be burned. Then spoke a wise knight named Memphis and said to Brutus and all the Trojans, \"If King Pandras would yield himself and give up his life, I advise that he give it to Brute (that is our duke and our sovereign). If we do this, there will never be peace among the Greeks in this land with us. They have made their decision, and this they told King Pandras. And he, to have his life, granted as much as they demanded, and immediately gave Brute the fair Lady Genevieve his daughter to wife, and an hundred ships with as much wealth as they contained. And they found an old city all deserted and abandoned, so that neither man nor woman dwelt there. In the midst of this city they found an old temple of a fair goddess. A lady named Diane, the goddess, returned to Brute and informed him of what they had seen and found. They urged him to sacrifice to Lady Diane, as she was known to provide answers to those who honored her with offerings. Brute went to the image and prayed, \"Noble goddess, who holds all things in your power - winds, waters, woods, fields, and all creatures of the world - I pray to you. Grant me your counsel and tell me where and in what place I may dwell with my people. There I will build a fair temple and a noble one, in which you will always be honored.\" After finishing his prayer, Diane responded, \"Go forth your way, beyond the sea towards the west. There you will find an island called Albion. The island is surrounded by the sea, and no man may enter there unless...\" Ships and men in that land used to dwell in Gaunes, but now it is not so. Instead, all wildernesses, and that land is destined and ordained for you and your people. And when Brute had this answer from Diana the goddess, he let go wide of the anchors and sailed into the high sea. And when he and his men had sailed for twenty days and more, they found beside a coast of the sea a thousand men from the kin of Troy, and their sovereign master was called Corineus. And when Brute knew when they were there, he took them with great joy into his ships, and led them forth with him. This Corineus became Brute's man, and did him homage. And so they sailed forth in the sea until they came to Gascony, and immediately they arrived in the haven of Leghorn, and there they dwelt for eight days to rest them and to mend their sails as they needed. Tyndares soon came to King Goffar, who was lord of that land, to learn that so many people from foreign lands had arrived in his haven of Leghorn. Wherefore he was sore angry and annoyed that they came and arrived in his land without his license and leave. And he ordered a great power to drive out Brutus and destroy him and all his people. But it was so that King Geoffrey was discomfited, and all his people, and himself fled to France for help and succor. And during that time, there were twelve kings in France, and eleven of them assembled a great power to help Geoffrey and fight against Brutus. This Geoffrey dwelt with the kings of France for half a year and more. And in the meantime, that Geoffrey was in France, Brutus and his company destroyed all the land of Gascony, and took all the treasure that King Geoffrey had, and had it brought to his ships. And Brutus found in that land a fair place and a convenient one, and there he had a fair castle and a strong one built. When this was all done, King Geoffrey came from France with eleven kings and brought with him 20,000 men to fight with Brutus and his company. And Brute had only 6 men and 3,000. When the two hosts met, Brute's men, with his help and that of Turin his cousin and Coryn, defended themselves well and manfully. They had soon slain more of the Frenchmen than two thousand. Anon, all those who were alive fled away. In this battle, Turin, Brute's cousin, was slain. And Brute allowed him to be buried worthily when he had the opportunity in the castle he had built. He also named it Tours because of Turin's name, and there is still a noble city called Tours to this day. When King Goffar learned that Turin was dead, he came again with his men and gave a strong battle to Brute. But Brute and his men were so weary from fighting that they could no longer endure, and they went into his castle with all his men, making the gates fast to save themselves. Brute and Corbin gave counsel and privately ordered that Corbin should go out and bush himself in a wood. In the morning, as Brute was to fight his enemies, Corin should come with his people on one side and sleep and do all the harm he could. The next morning, at the dawning of the day, Brute went out of the castle and fought fiercely with his enemies, who manfully defended themselves. But within a little time, Brute and his men slew eight hundred of King Goffer's men. Then Corin came with the bushemant and he and his company struck to the ground all those who would stand or remain. Therefore, King Goffer and his company were discomfited, and they began to flee. Brute and Corin with their company fiercely pursued them and slew more of them in the flying than they did in the battle. And in this manner Brute obtained the victory. Nevertheless, Brute made much sorrow for his cousin Turyn, who had been slain, and other men whom he had lost, totaling seven hundred and fifteen. He nobly buried them in the same castle of Tours, there where he had buried Turyn his cousin. What Brute and his men could no longer endure dwelling there to fight and lose, for King Goffer's people increased every day, and Brute's men decreased. Therefore, he took all his men and went to the sea, and they had favorable wind and weather. Five days after their arrival in a harbor at Cornes, they came to the realm then called Albion, where they found neither man nor woman, save great giants, and they dwelt in mountains and caves. Brute saw that the land was fair and suitable for him and his people, as Diana, the goddess, had foretold him. And therefore, Brute was greatly pleased, and he summoned all his people on a day to make a solemn sacrifice and a great feast in honor and reverence of Diana, the goddess, who had first guided him to this land. And when they had finished their sacrifice, as they sat at their feast on a day, thirty giants came upon them and slew thirty of Brute's men. Brute. His men and he started up and fought with the Giants. He slew each one, save one named Gogmagog, who was master of all the Giants and was stronger and taller than any of the others. Brute kept him for wrestling with Corin his man, for he was greater and taller than he. Brute broke two ribs in his side. Therefore Corin was sore angry, and there he took Gogmagog between his arms and cast him down upon a rock, so that Gogmagog broke all to pieces and died an evil death. And thereafter Brute gave all that country unto Corin. And then Corin called it after his name Cornewale. And his men are called Cornwallians. And so should men of that country be called forever. And in that country dwelt Corin and his men, and they made towns and houses, and they inhabited that land by their own will. Brute and his men went forth and saw about in various places where they might find a good and suitable place. myght build and make a city for him and his people. And so at last they came by a fair river, which now is called Teme. And there Brute began to build a fair city and called it New Troy, in remembrance of great Troy, from which place all their lineage was come. And this Brute laid down words, and erected and sowed lands, and let meadows down for the sustenance of him and his people. And then he departed the land to them, so that each of them had a part and place to dwell in. And then Brute let call all this land Britain after his name and his people Britons. And Brute had got three sons, worthy of deeds: the first was called Lotor, the second Albanact, and the third Cambar. Brute bore a crown in the city of New Troy twenty years after the time that the city was made. And there he made the laws that the Britons hold. And Brute was wonderfully well beloved among all his people. And Brute's sons also loved one another wonderfully. And when Brute had searched the entire land in length and breadth, he found a land that joined Britain in the north. This land Brute gave to Albanact his son, and he named it Albany after his name, which is now called Scotland. And Brute found another country to guard the west and gave that to Cambar his other son, naming it Cambria after his name, and it is now called Wales. After Brute had reigned for twenty years, he died in the city of New Troy.\n\nAfter Brute, Lotren his son reigned, the second king of Britain. He began to reign in the second year of Samuel. This Lotren was crowned king with great solemnity throughout Britain. After his crowning as king, Albanact and Cambar his brothers departed into their own lands, and there they lived with much honor and worship. Lotren ruled well and wisely, and was much loved by his people. It happened that Albanact dwelt in his own land with much honor and worship. Then King Hamar of Hunland came with a great army. Lotryn, who was king of Britain, received the news that his brother had been killed and was told by the messenger why: to seek revenge on behalf of his deceased brother. Lotryn immediately summoned all the Britons of Kent, Dover, Norfolk, Suffolk, Cheft fen, and Lindesey. Once they had assembled, they set off quickly towards their enemies to give them battle. Lotryn had also sent for Cambar, his brother, asking him to come with all the power he could muster to help avenge his brother's death. They joined forces with a good will. When they arrived, they found King Humbar by a large river with his men, entertaining themselves. Lotryn and Cambar appeared suddenly, and none of their enemies were aware. When Humbar saw them, he was greatly alarmed, for his men knew and wanted:\n\nTherefore, the unexpected arrival of Lotryn and Cambar with their forces alarmed King Humbar and his men. Corin wedded Lotryn's daughter, and immediately sought to avenge himself on Lotryn for promising her to Guentolin. In a hurry, Corin set off to New Troy and confronted Lotryn, declaring, \"You repay me evil for the pains I have endured on account of your father Brutus. Since it is so, I will avenge myself now.\" He drew his sword to kill Lotryn, but the damsel intervened and arranged for Lotryn to take Guentolin as his wife instead. After the marriage, Lotryn secretly went to Estryde and fathered a daughter named Abram. It happened that Corin died soon after, and after his death, Lotryn sought out Guentolin, his wife, and made her eunuchs of the land. Later, she gathered a great host and a mighty army to avenge herself upon Lotryn, her lord. A husband was slain, and his men were discovered in the fifth year of his reign. Guthrold took Estryde and her daughter Abrahm and bound them both hands and feet and cast them both into the water. The water was ever after called Abram, after the name of the damsel who was Estryde. She governed the land well and wisely until Mempris, the son of Lotryn, began to reign in the twenty-first year of Saul. Mempris ruled over the Britons for forty years, beginning to reign in the fifteenth year of David. He lived in peace and had two sons, Mempris and Maulynn. Then he died and lies at New Troy.\n\nAuid, the second king, succeeded the death of King Saul. He ruled with great power and humanity.\n\nMempris and his brother Maulynn strove for the land. Mempris began to reign in the thirty-fifth year of David, because he was the elder son, he wanted to have all the land, and Maulynn would not allow it. So they took a day of love and accord, and on that day Mempris had his brother killed through treason, and afterward he himself. He held the land and immediately had himself crowned king and ruled. Afterward, he became so wicked and lecherous that he desired his own wife and committed the sin of sodomy. Therefore, almighty God was greatly displeased and angry with him, and took vengeance because of his wickedness. On one day, as he went hunting in a forest, he lost all his men who were with him, and he was left alone. They made merry and rejoiced, and immediately made Eliab the son of David king in his place. Solomon, the king of peace, was the gift of our Lord in this world, but God alone was in wisdom and in riches, in dignity and in glory. Though Moses and David, Peter and Paul, Jerome and Augustine, and others excelled him in holiness, yet they all had children by the daughters of foreign kings, but Solomon was with Nathan for his counselor, and Roboam succeeded Solomon as regent of young men, and lost. I. The son of Sadoth. In the reign of Pharaoh,\nHe was a good man and a subject of Solomon, but when he became king, he was a miserable figure in the eyes of the Jews for three years, and during other times, wretchedly disposed in idolatry. In the reign of Pharaoh, he reigned for three years and two paragons.\n\nAsa, the son of Abdias, reigned fifteen years. In the beginning of his reign, he was a wise man and ruled as David did. He overcame the Ethiopians and destroyed idols. But after he was sworn to King Benhadad of Israel, Baasha, king of Israel, began war against him, which displeased God. Therefore, he sent him the prophet Ananias, whom he put in prison. Consequently, he was severely punished and died from it. In the reign of Pharaoh, he reigned for three years and two paragons.\n\nAzariah, the son of Achonias, was bishop. Nadab, king of Israel, reigned for two years, beginning in the second year of Asa, king of the Jews. He did not act like his father. Baasha overthrew him and reigned instead. for the reign of three kings: Baasa, king of Israel, reigned for twenty-four years, beginning in the third year of Asa, king of Judah. Baasa walked in the sins of Jeroboam, and slew Jehoshaphat the prophet. Helah, the son of Baasa, reigned in Israel for two years, and was slew by Zimri, who reigned for seven days. Omri reigned twelve years and did not act like his predecessors. Ahab, son of Omri, reigned in Israel for twenty-two years. Above all who went before him, he was cursed, for Jezebel, his wife, led him astray more than any.\n\nThere reigned in Scotland Ebrauc for sixty years. He was a strong and mighty man, and through his might and the help of his soldiers, he conquered all France, and won so much gold and silver that it is now called Every-week. This king built the castle of maidens, which is now called Edinburgh. This king had nineteen sons and twenty-two daughters by various women, and these sons were called as follows: Brutus, Grenesleas, Seisal, Morcant, and Flenith. Elegant/Imogen/Oghdas/Guenbran/Gnardich/Augarel/Guent/Tagustel/Gorgho/Michel/Medhan/Mailour/Ondur/Cabredan/Ragan/Renthely/Neest/Cheghan/Skaldud/Gladus/Heberhyn/Abalaghe/Blandau, and these were the twenty-three daughters. And the brothers all became good knights and worthy in many courts.\n\nAfter the death of King Ebrac, Brutus reigns at thirty. He was the first legitimate son of Ebrac to rule well and nobly, and when the time came, he died and lies at York.\n\nAnd when King Brutus was dead, Leyll reigned for twenty-two years. He made a fair town and called it Carlisle after his own name. He was a worthy man and well loved by his people, and when he had reigned for twenty-two years, he died and lies at Carlisle. \u00b6 And in this time, King Solomon reigned in Jerusalem, and he built the noble temple. And to him came Sabella, queen of Sheba, to hear and see if it were true that which the woman spoke of the great and noble wit and wisdom of the king. King Solomon discovered this to be true, as it had been reported to him.\nIshmael, king of the Jews, was a good man, wealthy and devout in the ways of the Lord, and he reigned for twenty-five years without doing any evil, except for helping the cursed king of Israel and a few minor transgressions. Therefore, the Lord was with him. (2 Kings 1.1-3) And Helyas the great prophet lived at that time, an holy man who was lifted up to paradise in a chariot with great joy. Marcias and Abdias prophesied with him. (2 Kings 2.11-12)\nOchosias, son of Ahab, reigned in Israel for two years and sent to Belshazzar, god of the Arameans, for help. For this, he died, as Helyas had foretold. (2 Kings 23.36-37)\nAnd this King Lud, Ludibras by name, built the cities of Canterbury and Winchester, and he reigned for thirty-nine years and then died, lying at Winchester.\nAfter this, Lud Ludibras was succeeded by his son Bladud.\nIoram, son of Josaphat, reigned in Judah for eight years. This Ioram was a wicked man, despite having a good father. He slew his brothers and lived wretchedly, as did the kings of Israel, therefore he was punished. Achab's house was severely corrected and unfortunately died. Athaliah, daughter of Achias, took the kingdom and slew all the royal line of Joram. She began to reign in the eighteenth year of Josiah for her brother Zechariah, all her father's household. The son of Hezekiah, king of the Jews, and Jehoram, king of Israel, and Jezebel, daughter of Jezebel, and her seventy children of Achab and forty-two brothers of Azariah, and all the priests of Baal, reigned for eighteen years. Athaliah, daughter of Jezebel, ruled over the Jews as king of Judah. The royal line of Jehoram, except for Joash, the son of Azariah, who was kept among the shepherds, was slain.\n\nJoash, the son of Azariah, reigned in Judah for forty years. He was crowned king by Jehoiada, the bishop, at the age of seven. He ruled well as long as he was guided by Jehoiada, but after he forsook God and martyred Zechariah, the priest, the son of Jehoiada, because he blamed him for forsaking his God. (Refer to 2 Kings 11:1-3)\n\nJehoash, the son of Jehoahaz, reigned in Israel. In the days of Helise the prophet, he began to reign in the twenty-first year of Joas. (2 Kings 11:1-4) After King Bladud, his son Leyr reigned in Israel for seventeen years (2 Kings 11:17). Leyr founded the town of Leicester and named it after himself. He governed the town well and nobly. King Leyr had three daughters: the first was named Gonorill, the second Rigan, and the third Cordeill. The youngest daughter was the fairest and best of them all. The king, as he grew old, wished for his daughters to be married before he died. But first, he wanted to determine which of them loved him most and best. He asked the first daughter how much she loved him. She replied, \"Better than my own life.\" \"A great love indeed,\" said her father. He then asked the second daughter how much she loved him. She replied, \"More and beyond all.\" creatures of y\u2022 worlde. Per ma foy sayd her fader / I may no more axe. And than he axed of y\u2022 thyrde doughter how moche she loued him. Certes fader sayd she / my systers haue tolde you glosyng wordes / but I shall tell you trouth / for I loue you as I ought to loue my fader And for to brynge you more in certayne how I loue you I shall you tell / as mo\u2223che as ye be worth / so moche shall ye be loued. The kyng her fader wende y\u2022 she had scorned hym / and became wonders wroth / & sware by heue\u0304 & erth she shold neuer haue good of him / but his dough\u00a6ters y\u2022 loued hym so moche shold be well auau\u0304ced & maried. And y\u2022 first doughter he maryed to Maugles kynge of Scot\u2223londe / & the seconde he maryed to Haue\u2223mos erle of Cornewayle / & so they ordey\u00a6ned & spake bytwene them y\u2022 they sholde departe y\u2022 realme bytwene them two af\u2223ter y\u2022 deth of kyng Leyr theyr fader / so y\u2022 Cordeill his yongest doughter sholde no thynge haue of his londe. But this Cor\u00a6deill was wonders fayre & of good co\u0304di\u2223cyons & maners / that y\u2022 kynge Of Aphrodite, Agape heard of her fame and petitioned her father, King Lyre, to marry her to him. King Lyre responded that he had given away all his land to his two daughters before her and had none left to offer her in marriage. When Agape, king of Fraucia, heard this answer, she immediately sent word back to Lyre, stating that she asked for nothing from him but his clothing and body. King Lyre then sent Agape over the sea to the king of Fraucia, who received her with great honor and solemnly married her, making her queen of Fraucia.\n\nHowever, these two eldest daughters refused to wait until their father, Lyre, was deceased before taking the realm for themselves. Instead, they waged war against him while he was still alive, causing him great sorrow and shame. Eventually, they took the entire realm from him, and between them, they arranged for one of them to serve him as a souire for the rest of his life with sixty knights and squires, allowing him to worshipfully go and ride wherever he pleased. In what court did he prefer to play and find pleasure. So Maugles, king of Scotland, had King Leir with him in the manner previously stated, and for about a year was Goronor, his eldest daughter and queen of Scotland, so annoyed by him and his people that she and her lord spoke together. Therefore, half his knights and squires left him, and no more than thirty were left with him. And when this was done, Leir began to grieve greatly because his estate was impaired, and men showed him more scorn and contempt than before, so he did not know what to do. And at last he thought he would go to Cornwall to visit his other daughter, Ragan. And when he arrived, the earl and his wife, who was Leir's daughter, welcomed him warmly, and they made him much joy. And there he dwelt with thirty knights and squires. And he had scarcely dwelt there a year when his daughter and her lord, who were thirty knights, showed him great scorn and contempt. He was brought before five men and afterward had only five shillings left, so they left him no more. Then he made great sorrow and said, weeping aloud, \"Alas, that I ever came to this land. It would have been better for me to have stayed with my first daughter.\" Immediately, he went to his first daughter again. But as soon as she saw him come, she swore by God and by His holy name, and as much as she could, that he should have no more than one knight if he would stay there. Then Leyr began to weep again and said, \"Alas, now I have lived long enough to experience this sorrow and misfortune. I am now poor, when once I was rich. But I know well that Cordiel, my youngest daughter, spoke the truth when she said, 'As much as I had, so much should I be loved.' And all the while, as long as I had goods, I was loved and honored for my riches. But my two daughters\" closed me though, and now they ask little price of me. And truly, she called herself Cordiel, but I would not believe it or understand, and therefore I let her go from me as something I set little price on. And now I do not know what to do since my two daughters have deceived me so much that I greatly loved. And now I must seek her who is in another land, lightly letting go of any reward or gifts. And I put myself in the care of [someone], and passed over into France. I asked and saw where the queen might be found. And men told him where she was. And he who came to the city that she was in privately saw his squire go to the queen to tell her that her father had come to her in great need. And when the squire came to the queen, he told her every detail from the beginning to the end. Cordiel the queen took gold and silver in abundance and gave it to the squire, instructing him to go to a certain city and have himself armed and washed, and then return to her and bring with him an honest company of knights, at least forty. The king and then he should send to her lord, the king, and feign that he was coming for to see and speak with his daughter and she. And so he did. And when the king and the queen heard that they came, they received him with more honor. And the king of France then let send through all his realm and commanded that all men should be attentive to King Leir, Queen Elizabeth's father, in all manner of things as to him. King Leir had dwelt there a month and more, he told the king and the queen his daughter how his two eldest daughters had served him. Agamemnon immediately ordered a great host of Frenchmen and sent to Britain with Leir, Queen Elizabeth's father, to conquer his kingdom again. And Cordelia also came with her father to Britain to have the realm after her father's death. And immediately they went to ship and passed the sea and came into Britain, and fought with the felons and discovered them and slew them, and then he had his land again, and after lived three years and held his realm in peace. Afterward, Cordiel his daughter allowed him to be buried with great honor at Leicester. Amasias, the son of Ioam, ruled over the Jews for 29 years after Ioam's reign, during which the kingdom of the Jews was without a king for 14 years. This man worshipped the gods of Seir. And it is written in 2 Kings 17:24-25 that there were two priests, twenty-five in number, who worshipped the gods of Seir. Jeroboam, the son of Ioam, ruled over Israel for 41 years. He was a man of valor and victorious, for he conquered the king of Syria and restored Israel and Damascus according to the word of Jonah the prophet. However, he was not good. Therefore, Saint Augustine says, \"If good men reign, they profit many. And if evil men reign, they harm many.\"\n\nOsias or Azariah, the son of Amasias, ruled over the Jews for three years. He lived well before our Lord, of whom no evil is written, except that he usurped the priesthood under Azariah, whom he was forbidden to do. For this reason, the Lord struck him with leprosy. (2 Kings 15:5)\n\nOzee, bishop and prophet, was the first of the twelve who was sent against the twelve tribes. Ishmael the second of them. the prophecy of Iuda. Ananias prophesied against many people. Abaddon prophesied against Edom. Zachariah, the son of Jeroboam, reigned in Israel for two months, beginning his reign in the 36th year of Ozias, and was insignificant in his living, just like his predecessors. Zechariah slew him and reigned for a month. Manahen slew him and took his kingdom. This Manahen reigned for ten years, beginning his reign in the 39th year of Osias, and he ruled mischievously, and our lord delivered him into the power of the king of Assyria, and he paid him a million talents of silver.\n\nPhaseia, the son of Manahen, reigned in Israel for two years, beginning his reign in the first year of Ozias, and he was insignificant in his living. Phasee slew Phaseia and reigned for twenty years, beginning his reign in the seventh year of Ozias, and he did as other wicked men did.\n\nAfter this, Israel was without any king for eight years.\n\nWhen King Leyr was Cordeill, the youngest daughter of Ozias, king of Judea, ruled for fifteen years. After her, Condemas ruled for five years. Cordeill, Leyr's youngest daughter, ruled for five years after her father's death. During this time, Agamemnon, king of France, died. After his death, Morgan and Condemas, Cordeill's sisters' sons, contended for the land because their aunt had ruled it. They arranged a great power and waged war on her without rest until they had taken her life. Then Morgan and Condemas seized all the land and divided it between them. They held it for twelve years. After twelve years, a great dispute arose between them. They waged war on each other, causing each other much distress. Morgan wanted all the land east of the Humber, while Condemas held it. But Condemas came against him with a strong power. So Morgan, unable to withstand him, fled to Wales, and Condemas remained in possession of the land. pursued him and took him and slew him. Then Conedag came and seized all the land into his hands and held it for 29 years and then he died and lies at new Troy.\nBecause the matter conveniently gathers together concerning the kings of Britain, now called England, for the time of them is not certainly known, these kings following will be gathered together until it comes to Eventolyn, king of Britain, now called England.\nAfter Conedag, Reynold his son reigned. He was wise and hardy and courteous. He ruled the land well and was well loved by all people. In his time it rained blood for three days as God would have it. Afterwards, there came a great pestilence, and hosts without number fought until God took pity and it ceased. Reynold reigned for 22 years and then died and lies at York.\nAfter Reynold, Gorbodian his son reigned for 15 years and then died and lies at York.\nWhen this Gorbodian had two sons, who were both strong and proud, and they constantly warred over the land. One was named Ferres, and the other Porres. Ferres desired to have all the land, but Porres would not allow it. Ferres had a treacherous heart and planned to betray his brother, but he went privately to King Syward instead. When Ferres returned to fight his brother, it went poorly for him, as he was killed first. When their mother,ydoyne, learned that Porres was dead, she grieved greatly because she loved him more and had intended to betray him privately. She went to her son one night with two knights and there cut his throat and his body into small pieces. Who has ever heard of such a mother, who murdered her own son with her own hands? The shame and reproach lasted for a long time because of this one son, who had caused her to murder the other and lose them both.\n\nWhen the two sons of Gorbodian... Brothers were deceased who had left nothing behind them, neither son nor daughter nor any other of the kinfolk who could inherit the land. And since the strongest men drove out and discomfited the weakest and took all their lands, there was great war and strife among all others in every countryside. But among all these troubles, there were four in the countryside who overcame all others, and through their might and strength, they took all the lands. Each of them took a certain countryside and in his countryside let himself be called king. One of them was called Scater and he was king of Scotland. Another was called Dauphin and he was king of Logres. And of all the land that was Lottingley, it was Brute's son's. The third was called Rhydderch and he was king of Wales. And the fourth was called Cloten and he was king of Cornwall. However, Cloten should have had all the land rightfully, because there was no man who knew of a truer heir than he. But those who were stronger set little store by them who were of lesser lineage. This Cloteen had no more land among them besides Cornwall. This Cloteen had a son named Donebat. After the death of his father, Donebat grew into a strong, fair, and courteous man, surpassing all other kings in beauty and worth. When he became a knight, he knew that while his father lived, he was the rightful heir to all the land and should have inherited it by right. However, the other kings, who were much stronger than he, took the land from him. Therefore, Donebat amassed great power and first conquered the land of Logres. Afterward, he went to conquer all the land of Scotland and Wales. Scater came with his men and gave him battle, and Rudac came also with his Welshmen to help him. However, it happened that Rudac was slain and Scater was defeated in a plain battle. And so Donebat had victory and conquered all the land, maintaining it in peace and quiet, never before having been so well maintained.\n\nThis Donebat had himself made a crown. King Donebant wore the crown upon his head as no king had done before. He decreed that any man who harmed him would face severe consequences in the Temple. No one was allowed to harm him there, but they could safely leave and travel to any land or country they pleased without harm. If anyone laid a hand on him, they would forfeit their life. Donebant founded the towns of Malmesbury and the Vale. He reigned worthily for forty years and died at New Troy.\n\nAfter Donebant's death, his sons divided the land between them as their father had ordered. Belin, the eldest son, received all of Britain southward, while Brenne received all the land from Humbar to Scotland. However, since Belin had the better part, Brenne grew jealous and wanted more land. Belin refused to grant him more, which led to strife and war between the two brothers. But Brenne, the younger brother,... Had no might or strength against Belin, and therefore, by the courtesy of his people, Brenne went from there to Norway to King Olsung and asked him for help and the land of Northumberland, on condition that he would give him his sister. King Olsung granted this. And Belin, as soon as his brother was gone to Norway, seized all the land of Northumberland and took all the castles, ordering them to be fortified, and kept the coasts of the sea so that Brenne could not arrive on any side but be taken. King Olsung assembled a great host and delivered his daughter to Brenne and all the people he had summoned. This damsel Samye had long loved a king called Gutlagh, and she told him all her counsel, how Brenne should have her and lead her away with him forevermore, and he would lose her only if she might forsake Brenne. When Gutlagh had heard these tidings, he lay in wait to ambush Brenne with as many ships as he could muster. The two fleets King Gutlagh gathered his forces and fought against Brennan for a long time, causing Brennan and his men great discomfort. King Gutlagh then took Samie and put her on his ship. Brennan shamefully fled in defeat. King Gutlagh intended to return to his own town, but kept the coasts of the sea and took Samie and all his people. Belyn imprisoned them.\n\nBrennan returned with a large navy and sent a message to his brother Belyn, demanding that he return his wife and people, as well as his castles, or face the destruction of his land. Belyn was not intimidated and refused. However, he swore on a book that it would never be broken or violated.\n\nAdvised by his people, Belyn granted Brennan's request, and so King Gutlagh became his man once again. Belyn took his oath of fealty from him and recorded the treaty in writing. According to these treaties, King Gutlagh took Samie and his people and returned to Denmark. The treaties were upheld and observed thereafter. Belyn paid the tribute to the time that he had married, for she was the right heir of this land. This Belyn dwelt though in peace and held himself among his barons. He made four royal ways, one from the east to the west, which was called Waltzing Street, and another from the north to the south, which was called Ikelme Street, and two other ways he made throughout the land, one is called Fosse, and the other Fosse Dike. He maintained well the good laws that Dondab his father had made and ordained in his time, as before is said.\n\nBrennan, Belyn's brother, had long dwelt in France and there had conquered a great lordship through marriage. For he was the duke of Burgundy through the daughter of duke Fewin whom he had married, who was the right heir of the land. And this Brennan ordered a great power of his people and also of France, and came into this land to fight with Belyn his brother. Belyn came against him with a great power of Britons, and would have given him. But their mother Cornwall, who had heard that one brother would have destroyed the other, went between her sons and made them reconcile with much pain. So at last the two brothers, with much bliss, went together to New Troy, now called London, where they dwelt for a year. Afterward they took counsel to conquer all France and did so, burning towns and devastating the land in length and breadth. The king of France gave them battle with his power, but he was overcome and gave truce to Belin and his brother.\n\nAnd after they went forth unto Rome, they conquered it and all Lombardy and Germany. They took homage of all the chief lords and barons. And after they came into this land of Britain, they dwelt with their Britons in joy and rest. And Brennan made the town of Bristol and afterward he went over to his own lordship and there dwelt he all his life. Belin dwelt at New Troy and there he made a fair gate that is called Belings. And after Belinus had ruled nobly, his son Cormbatrus ruled as a good and worthy man. But the king of Denmark refused to pay him his tribute, as he had sworn by oath and in writing to Belinus his father. Therefore, he was evilly paid and angry, and he assembled a great host of Britons and went into Denmark. He slew King Gutlagh and brought the land under subjection, taking from the people fear and homage. Afterward, he returned to his own land. As he came forth by Orkney, he found thirty ships full of men and women beside the coast of the sea. The king asked what they were. An earl who was their master answered courteously to the king and said that they were exiled from Spain, and that they had traveled half a year and more in the sea to find any king in any land who would have pity or mercy to give them any land in any country where they might dwell. King Harold and his men were to become his lieges, doing him homage and fealty while they lived, and holding that land from him and his heirs. When the king heard this, he had pity on them and gave them an island all wildernesses, where no man dwelt save only wild beasts. The earl thanked much the king and became his man, doing him homage and fealty, and took all his people and went to the same island. The earl was called Irlamal, and therefore he let the land be called Irlonde after his name. King Cormbatrus came again into his land and reigned for twenty-five years, and after died and lies at new Troy.\n\nIoathan reigned in Judea for seventeen years. Of Ioathan, nothing is written except that the Greeks begin the first year of Ioathan's reign after Josiah: and after Bede, Troy was destroyed in the fourth year of the fifth century before the first Olympiad began, under Esalo, a judge of Athens, in which Corebus' tyranny among all men occurred. Olympus is the name of a hill in Greece, renowned for its preciousness. The hill is called the hill of Jupiter. After Jerome, Olympias fully governs for four years every three years. Four princes are made during these Olympiads, which are established for the worship of Jupiter under the hill of Olympus. The law of them is that whoever is best in our military, whatever gift he desires, he shall receive.\n\nAcham, the son of Jeathan, ruled over the Jews for sixteen years. Of Acham, nothing good is recorded about himself by his own people or the kings of Syria. In the ninth year of his reign, he was taken by Shalmaneser, and Israel was carried away into Assyria.\n\nAfter the rise of Rome on the Palatine Hill, in the fourth year of Acham king of the Jews, Romulus and Remus began the sixth Olympiad on May 7. Josephus and Bede say the sixth Olympiades; they differ by a year. Nevertheless, it is read by other men that there ruled mightily in Italy around that time, namely Janus, Picus, and Faunus. Latinus, who ruled for about two hundred years, succeeded by fifteen governors in turn, from Eneas to Romulus. After that, from the founding of the city up to the last year of Tarquin the Proud, it was ruled by seven kings, for approximately 500 and 44 years. Then, under senators and consuls, it was ruled by Julius Caesar as emperor, for 456 years. Romulus, the first Roman, named the city Rome after his own name. He gathered together the people on every side, choosing from among them one hundred of the wisest and wittiest men, through whose counsel he governed. He named them senators for the duration of their age, and had their names written in golden letters. He also called one thousand men of arms, milites, but these were not of noble birth. Therefore, as Saint Augustine says, \"The city of God.\" There was also long warfare. Between the Sabines and them, Romulus took many women of the noble blood of the Sabines and married them to the uncivilized Roman blood. Orosius writes more poorly. In his book. Around this time, Merodach, the king of Babylon, sent great gifts to Hezekiah, the king of Judah. 4 kings, 20. And then the kingdom of Babylon began.\n\nHezekiah, the 14th king of Judah, was a good child of a cursed father, and he reigned with a perfect heart to our Lord. He restored the house of God, and there was none like him before or after among the kings of Judah. Therefore, our Lord God glorified him, for when Sennacherib, the 19th king of Assyria, with 18 princes, and 32,000 were high bishops there.\n\nManasseh, king of Judah, reigned for 55 years, and he was an evil child of a good father. He did more wickedly than anyone before or after him. He slew the prophets of God, and the streets of Jerusalem were all bloodied. He made Isaiah the prophet to be sawed in pieces with a saw of wood. Therefore, the king of... Assyrius wasted the Jews and took Manasseh, putting him in prison. And after Manasseh repented of his transgression and cried for mercy to God, he was restored to his kingdom and amended his life. According to the text in Augustine's \"De Civitate Dei,\" II.iv.27, and II.xxi.32, Sellus was bishop and Ecias succeeded him. At this time, the Seven Sages held worship in Greece: Taletes, Solon, Chilon, Poriander, Eldobolus, Bias, and Pitacus. Tales first discovered the defect of the sun and the moon. (Refer to Augustine's \"De Civitate Dei,\" VIII.6.)\n\nNuma, the second king of Rome, reigned for 43 years. He was a great worshipper of false gods. He filled Rome so much that he could not find a place to dwell. This man instituted January and February as the beginning of the year. (Refer to Augustine's \"De Civitate Dei,\" in Book VIII.)\n\nIt is amazing, beyond reason, that such men, so exceedingly wise in all things, turned away from the knowledge of the true God.\n\nAmon, king of the Jews, reigned for two years, and he was insignificant during his lifetime. He was struck down by his servants, and he died without repentance. Josiah, son of Amon, began to reign at the age of eight, and reigned for thirty-one years. A good child of a wicked father, in his youth he sought the grace of God and lived piously until his end. His religious life and holy works can be seen in 2 Kings 22 and 2 Chronicles 34-35. Azazias, son of Elchian, was bishop. Tobias died around this time; he was a very holy man and prophesied the destruction of Jerusalem. Tullius Hostilius was the third king in Rome. Saint Augustine writes in De civitate Dei that there was continuous battle from Rome to Augustus the emperor, such that it was considered a marvel and they were at war for one year without battle, except for forty-nine years during Numidian wars. This Tullius, a scourge of the Lord, punished the sins of the people. He was king of Babylon and later conquered the kingdom of Assyria, making it his own. One monarchy, but Scripture speaks of this man in good ways at times and in bad at others. Because Scripture concludes that he ended his life in the loving of God through the prayer of Daniel, and in the knowledge of one true God, some doctors say he is saved, and some say it is doubtful. However, he had been made governor of Tarquinius Priscus' children and heirs, and he was cruelly rewarded. Daniel, as a child, delivered Saint Susanna and stood in her place in the court with his companions. Later, he interpreted the king's dreams and was made a man of great honor. About Daniel the prophet.\n\nIothas, the second son of Josiah, reigned over the Jews for three months and was made king by the people. He was not good. Pharaoh took him and brought him into Egypt and made his elder brother king.\n\nIoachim or Jeconias, the son of Josiah, was made king of the Jews by Pharaoh and reigned for ten years. He lived not at all and did not hear the prophets. Nebuchadnezzar took him and made him his servant for three years. And he rebelled against him. afterward, he took him and was about to have him taken to Babylon, but his counsel was changed. Therefore, Nebuchadnezzar slew him in Jerusalem and cast his body over the walls according to the prophecy of Jeremiah. And he took with him the vessels of our lord and put them in the temple. But two parcels, or twenty parcels.\nSamias was bishop. Vrias the prophet was slain by Jeconiah the king, and Jeremiah was present. Jeconiah's son, Jehoiachin, reigned in Jerusalem for three months. He died, and therefore he was deposed and taken into exile in Babylon, along with many others.\nFour kings, twenty-four in number.\nDaniel, Ananiah, Azariah, Misael, Ezekiel, and Mardochius, all these with Jehoiachin the king were led into exile in Babylon as young children, because they were of the noble lineage.\nSedecias, the third son of Josiah, reigned over the Jews for eleven years. This Sedecias was a crafty man in his living, and he would not listen to the prophet Elijah, therefore he died a wretched death, and all Jerusalem with him. wt was his eyes put out, and his children were slain. According to 2 Kings I, Josiah the son of Jehoiakim was bishop and was carried away to Babylon by Nebuchadnezzar. Abijah prophesied against Nebuchadnezzar in Babylon, and there are opinions as to when this Abijah was. This Abijah brought comfort to Daniel when he was thrown to the lions, after Jerome. And here ends the fourth age and the history of Kings.\n\nAt this time, the temple of Solomon was burned by the Chaldeans, and Jerusalem was destroyed. The temple stood for 852 years, that is, from its first making, which was made in the fourth year of Solomon, to its destruction, which was made by Titus, that is, 41 years after the passion of Christ.\n\nPriscus Torquatus, the fifth king of Rome, reigned, and he made Capitolium as the head of the world. In the ground work, a head without a body was found, as a prophecy of things to come. For afterwards, the senators sat as one head of the world.\n\nAt this time, three... children were cast into a furnace's burning & with a miracle, they were delivered, as it is shown in Daniel. This man, the mighty one, ruled in Babylon. He created a hanging garden with great costs for his wife, and he did many marvelous things, so that he would be named to exceed Hercules in his greatness and strength.\n\nEnilmelrodach, brother to the latter Nebuchadnezzar, ruled in Babylon. This man took Joachym out of prison & worshipped him, and according to his counsel, he divided his father's dead body into one hundred parts, lest he should rise from death to life.\n\nNote. The game of chess was found by a great tyrant of Babylon, a king who was wont to kill his own masters and wise men. And because he dared not rebuke him openly, with such a witty game he procured him to be meek.\n\nSathiel, of the line of Christ, was soon to Jeconiah, the king of Jews, whom he gained after the transigration of Babylon, as Mark the evangelist says.\n\nSerius Tullius, the sixth king of Rome, was of a bond. Condition on the modern side, as she was a captive maiden, but of noble birth. This man had great lovingness and nobly he behaved himself in every place. He placed three hills in the city and fortified the walls around.\n\nRegesar Sabusardach and Balthasar were brothers, who ruled one after another and were kings in Babylon. Balthasar was the last king of Babylon, who was slain by Darius and Cyrus. (See Pl'a Dani.v.5)\n\nDarius, uncle to Cyrus, ruled with Cyrus in the kingdom with Cyrus, occupied the kingdom of Babylon. Darius transferred the kingdom of Babylon's Caldees into the kingdom of Persia and Media.\n\nCyrus reigned for thirty years. This Cyrus held the monarchy whole at Perseus. Of this man, Isaiah prophesied, and he destroyed Babylon, carried away Balthasar, king of Babylon, and he worshipped Daniel greatly. The Jews he sent home again to build the temple of God. (Ut psz Esore.j)\n\nBabylon, the strong castle, was destroyed, and its power was taken from him, as it was first prophesied and cited. The greatest of all the world, an incredible thing, was once so large in one night that it could be shown to be the power of God. For it is said truly that it could not be made with human hands or destroyed with human strength. All the world might take an example from it, and it would or might be informed.\n\nTarquin the Superb was the seventh king of Rome, and he reigned for thirty-five years. This man first instituted all these tortures that are ordained for malefactors. His son, the sixth king's son, came to this lady's house (absent her husband) for supper and lodging. And when all were asleep, he rose with a sword in his hand and with strength and raped her. And when he was gone, she sent word to her father and her husband, for she was of noble kin, and thus she said to them: \"The king's son came here as a friend.\" After this tyrant was dead, the Romans decreed that there should never be a king in Rome again. But they would be governed from then on by consuls. So those kings had ruled for 50 years and 40, they made this statute that two consuls should be chosen, and they should govern the city and the people. And for this reason these two were chosen: that if one of them would make any excess, the other should govern him. For there was nothing obeyed unless they both consented. Also they should not stand in their dignity for more than one year. In ancient Rome, emperors were cautioned against expanding their territories excessively for the sake of long-term dominance. The Roman Empire was not extended beyond a jurisdiction of about 12 miles, and no lordship exceeded this boundary. The first consuls, named Lucius and Brutus, accomplished great things during their tenure. However, the people grew weary of their rule, leading them to expel another man who held more authority than themselves, whom they called a Dictator. During this period, there was a significant rift between the people and the senate, resulting in the expulsion of the Tribunes, who served as judges over the people and protected them from injustice. The Dictator, upon being appointed, ruled for five years, while the Tribunes were removed annually. It is important to note that this text will not provide the names of all the consuls who governed Rome between the end of the kings and the beginning of the emperors, as it would be too lengthy to detail. After one man could be chosen so often, and for their enduring of their governance, these were the most famous rulers of Rome for over five hundred years and one hundred and sixty-seven. The following men will be recounted in the order they appear in the book.\n\nEsdras, the priest of the lineage of Aaron, excelled in holiness during this time. Through his great wisdom, he saved all of Judea's state.\n\nCabises, the son of Cyrus, ruled the kingdom.\n\nThis manner of governance was maintained until Herod's time, with the high priests being principal and the dukes under them. However, the dukes were always of the tribe of Judah, as prophesied by Jacob. Under the good guidance of priests, the people did not deviate from the true faith, as they had in the time of the prophets and kings, for then the people often turned to idolatry. Persian temples in Jerusalem should not be rebuilt, and though he was afraid, he brought a book from the last time he came to Bethlehem, which, by the power of Zerubbabel, commanded the work of the temple to be taken up again and commanded his princes not to let it be, but to help it in all ways they could. (See Plura in Esdras. See also this.) About this time, Abith was a priest, and there is nothing in scripture about Joseph or those following him, except that Matthew the evangelist mentions them in the genealogy, and therefore the exact time of their lives cannot be determined. Iochim was bishop at that time, after Joseph was called Josiah, under whom Jerusalem was rebuilt. It is said that at this time, Rome was made, and the Romans appointed two consuls in place of their king, each of whom should govern alone for one year, lest they become proud and one correct the other if he exceeded or erred. Brutus was the first consul, and Lucius the second. Secondly, there was a man called a Dictator, an office that should be with the people against their enemies. Titus Pilatus was consul at that time, and the power was extremely strong against them. At that time, Eliah was mentioned in the line of Christ in Matthew 1: and more about him is not found in scripture. Esdras, a holy and wise man, was highly regarded among the people. This man came from Babylon with others, and he went back with great charity to Babylon to win more Israelites and save their souls, bringing them home with him. In this time, he repaired the law and the holy books, which the Chaldeans had burned. He left a happy witness to the whole world in scripture. He found new letters and lighter in appearance, which, through the holy ghost, he fulfilled and came again to Jerusalem with a great multitude, and with the king's privilege that he should teach the people the law that he had repaired. And there he died in a good age. Nehemias. An Hebrew butler at King Artaxerxes' command went from Babylon to Jerusalem, where he led the people for twelve years. For five years, he began to repair the gates and walls of Jerusalem, completing the work in two years and four months. However, this was done with great impediments. Half of the people stood armed outside the city to withstand other nations attempting to destroy them, while the other half labored in arms, holding stones for the walls in one hand and a sword or one nearby in the other. See Psalm 121 for the power of God, and he was Plato's master. Democritus, Hippocrates, and others whose noble works endured are mentioned. Azor is mentioned in the line of Christ in Matthew 1: but nothing about his deeds is written in scripture. Elyasib or Elysaphat succeeded Joachym in the bishopric. According to Eusebius and the Magna Historia, Camillus was the Dictator at Rome during whose days mischievous plays were ordained to cease the pestilence. Rome. Saint Austyn treats diligently in repreving the falshede of the goddes: the which desired to be pleased with such wretched plays. So shamefully were these plays used with naked men & women that honest men and women would not be at those plays nor yet behold them. [King of Rome, who had 60,000 Romans, fought with the Frenchmen and gained the victory, slaying many of them.] Arthares king of Persia called again to his empire Egypte and put Neko king in Ethiopia and many Jews in transmigracyon. Also he sent Vagasum a prince over the Jordan to ask again the tribute that was forgiven to Esdras in the seventh year (on account of the sabbath land). [Arsamus succeeded him and reigned a year. Darius the son of Arsamus reigned with the Persians 24 years. This Darius was a mighty man and a bold one, who asked of the Greeks a tribute, which was the cause of the destruction of the monarchy of Persia. For it was translated to the Greeks after the prophecy of Daniel.] Darius brought 150,000 fighting men, whom all Alexander slew. Iddo, son of Elysaphat, was high bishop in Jerusalem during the time of Matthias. His son Johanes succeeded him. Aristotle, the most subtle and famous philosopher, lived at this time. Senocrates, the most chaste philosopher, was also among others.\n\nAnd who was Cormbatrus, the son of Guetholen, who ruled which was his son, a man of good conditions and well beloved? He governed the land well and wisely, and he ruled for 25 years. After him died, and lies at new Troy.\n\nAfter Guetholen, his son Seisell ruled, and he ruled well and nobly for 19 years in peace. Then after him, Howan his son ruled for 10 years and died and lies at Icaldoun.\n\nMorwith ruled after Howan, and he became so wicked that vengeance fell upon him. For a time, as he went by the sea side, he met with a great beast that was black and horrible. He thought it had been a whale of the sea, and he bent an. Arblast would have slain the beast with his quarrel, but he couldn't strike him, and the beast immediately came to him and devoured him alive, thus dying for his wickedness by God's vengeance after he had reigned for nine years.\n\nWhen Morcant was dead, the Britons crowned Arthur of Cambridge and the town of Graham. The town was well beloved by the rich and poor, and he had four sons: Artogail, Hesidur, Hygamus, and Petitur. After Artogail had reigned for five years, he became so wicked that the Britons would not allow him to be king, but they put him down and made Hesidur, his brother, king instead. Hesidur was so merciful that men called him the king of pity, and he had reigned for five years. He had such great pity for his brother Artogail, who was king before him, that he forsook his dignity and took his brother's crown for himself, making him king against the will of all the Britons. After Artogail became good of conditions, all the land loved him for his debonairness. Right and reason belonged to every man. And he reigned for two years and then died, lying at Gratham. After the death of Artogail, the Britons crowned Heisidur a second time, but his brothers Higamus and Petitur held great hatred and scorn towards him. They prepared for war against their brother and took him prisoner in the second year of his reign. Higamus lived only for seven years, and Petit had all the land. He founded the town of Pickering.\n\nWhen Petitur was dead, the Britons immediately made Heisidur king for the third time, and he reigned thereafter.\n\nAfter the death of Heisidur, there reigned thirty-one kings, as the story goes. The first was named Gerbodia, and he reigned for twelve years. After him, Morgan reigned for two years. After him, Cighnus reigned for six years, and Idwalan for eight. After him, Rohugo reigned for ten years, and Voghen for fourteen. After him, Caril reigned for ten years, and Porex for two. After the death of Cherin, came Coyl with a reign of fourteen years. After Coyl, Sulgenis reigned for twelve years. Esdad followed with a twenty-year reign. Andragie came next, with a reign of seventeen years. Vrian succeeded with a five-year reign. Eliud followed with two years. Eldagan reigned for fifteen years. Claten came next, with a twelve-year reign. Ouirgunde followed with twenty-one years. Morstan reigned for six years. Bledagh came next, with three years. Caph followed with one year. Gen and King Bled reigned for twenty-two years. King Tabreth followed with eleven years. Archinall came next, with a twenty-eight-year reign. Croll followed, ruling for thirty years. Rodyngu reigned for thirty-four years. Hertir followed with five years. Hanipir ruled for six years. Carpour followed with seven years. Digneill ruled for three years. Samuel succeeded, ruling for twenty-seven years. Rede followed with two years. Ely ruled for seven months.\n\nKing Ely had three sons: Lud, Cassibalon, and Enemyon.\n\nAfter the death of Ely, Lud, his son, ruled and governed the land well. King Lud, a noble and tempered ruler, preferred to dwell at New Troy over any other place in the land. Therefore, the name of New Troy was left in his honor, and the city was subsequently called Ludstone. However, the name has changed over time, and it is now known as London. During his 15-year reign, he passed away and lies buried in London. He had two young sons, one named Andraghen and the other Torinace, but they were unable to speak or walk. The Britons therefore acclaimed a strong knight named Lud, also known as Cassiba.\n\nSaosduchas of the line of Christ is mentioned in Matthew 1. but there is no further mention of him in scripture.\n\nIadas, arrayed in his pontifical ornaments, came to meet him. Iadas was suddenly pleased and worshipped the bishop. With peace and joy, he entered the city, and was brought to him the book of Daniel and the prophecy was explained to him. He took great joy in having all that was spoken of him fulfilled in due order, as prophesied in a dream. It was likely to him that he would be the same person of whom Daniel prophesied, and he performed the sacrifice. He commanded the Jews to ask what they would have, and granted them permission to keep their own laws. In the seventh year, there would be no tribute. According to Magnum in history, the host of Alexander consisted of 32,000 foot soldiers, 4,000 horsemen, and 120 ships. It is uncertain whether it is more marvelous that he conquered the world with such a small power or that he dared to go against them with such a small power. And there were killed from Alexander and his host the king of Persia. According to Orosius, there were five hundred thousand enemy soldiers slain. Enias, the son of Iadis, was bishop after his father. Manilius Papirius and Fabius kept his masters' counsel and the senators. When he came to the manes (places of the dead). age he was a noble warrior, the one the Romans dreaded as Alexander, was chosen to go against him, and he charged not before them but scorned them, saying beforehand that an unfortunate thing should fall, and it was to his great loving's holy doctors' saying.\n\nAt this time, King Alexander began to be lord of all the world, and he was called Great Alexander for his great victory he had achieved in so little time. It was an evident judgment of God's wrath against the sinners of that time. Certainly, our Lord performed some miracles to help him in the extension of his power: for you read in the eyes of Ptolemy how he was divided to him (as you read in the eyes of Ptolemy) when he persecuted Darius. Also, at his prayer, the hills of Caspian were shut, so that certain cursed Jews might never come out. But in the end, he was poisoned in Babylon, and he died the 34th year of his age and the 5th year of his monarchy, the 12th year of the kingdom of Macedon.\n\nWhen Alexander died, the 12th to whom he bequeathed his kingdom could not agree, and hence arose infinite battles, so that the four had all of it. \"Kingdom. According to Plautus in Orosius. The lineage of Christ's son to Sadoth is named in Matthew and there is no more scripture about him. Symeon was bishop at that time, a holy man and righteously named by the people. Eleazar was bishop after Symeon. This man sent to Ptolemy, king of Egypt, 72 learned men from every tribe to interpret the law of the Jews, which they translated from Hebrew into Greek by a great miracle: so that in 72 days, all the holy scripture could be translated with one accord. (Augustine, De civ. dei.) During this time, Dolobela, Emilius, Marrus Curius, and Genutius were consuls at Rome. This Dolobela conquered the Sanites after many battles had taken place. And Marrus subdued the Epirotas, and slew 21 of his men: then King Pyrrhus fled, who sent to him for peace offerings. This consul answered, 'No battle will cause me to flee, nor any money corrupt me. For I would rather command rich men to do this and this, than be rich myself.' Town of Tonueci\" Argiroorum / and a legion of Roman knights he sent to Rome to be market place leaders, for they held not lawfully to the Roman court. The Romans before and after were the most noble men after the world's honesty that could be, and in all manner virtuous, as holy doctors say, who put examples to Christian men, but not the intention, for they lacked the key of faith.\n\nPtolemy Philopator was this time king in Egypt. This man was a most devout worshipper of one god and full gracious to the Jews, of whom he delivered twenty thousand men and women from captivity, and he did all he could please the god of Israel, of whom he had heard marvels, and his law he desired to have, and that might not be translated into any other language but of the devout, with due reverence and solemnity.\n\nCertain men attempted to have written it among the stories of the pagans, whom the plague of God had afflicted. stroke tyll they repe\u0304ted. This kyng sente vnto Eleazer the bysshop / to sende to hym lerned men / the whiche he dyd gladly. Vide pl\u2019a in magr\u0304o historio.\nALiud of the lyne of Chryst gate Eleasar as it is open in Math .j. And more in scripture is not had of him. \u00b6 Omias bysshop was sone to Symo\u0304. Symon was bysshop after hy\u0304 whiche was a very religyous ma\u0304 / he reformed the te\u0304ple of god better / & encreaced y\u2022 cite of Ierusale\u0304: wt many other good thy\u0304ges \u00b6 Se\u0304proni{us} / Appius Claudi{us} / Gueus Gaius / Attili{us} Regul{us} / Emilius Fabi{us} this tyme were senatoures at Rome. This Se\u0304proni{us} fought agaynst y\u2022 coun\u00a6tre of Picentes / & almoost y\u2022 cheualry on bothe partes were slayne / except a fewe Romayns were lefte alyue y\u2022 subdued y\u2022 cou\u0304tre. Appi{us} Claudi{us} subdued Syracu\u00a6sanas / & y\u2022 cou\u0304tre of Penos / & put grete tribute on them. Attili{us} Regul{us} a noble senatour ouerca\u0304me .iij. kynges: & .lxxiij. citees subdued / & a dragon of .C .xv. fote he slewe. Afterward wha\u0304 he was ouer cruell agaynst his enemies denied giving them peace but if they would pay a mighty tribute: they were almost in despair and fought against him, overcame him and his host, and took him. Yet they still wanted peace. But this faithful man preferred to die in pain rather than give peace to cursed people. His loving saint Austyn greatly exalts him. Emilius Fabius and Gaius would have delivered Regulus but they did not.\n\nAt this time, Ptolemy Euergetes was the victorious king of Egypt. This man subdued Syria and Cilicia, and most of Asia, and took their gods and brought them into his country.\n\nPtolemy Philopater, the son of Euergetes, reigned in Egypt for 17 years. This man fought against two brothers, Selencus and great Antiochus, and subdued many thousands. But nevertheless, he did not prevail. (See Plutarch, Life of John super Daniel.)\n\nHannibal, the most cursed king of Carthage or of Africa, greatly hated the Romans. He almost destroyed them to the uttermost end, and came near to capturing their city. Rome destroyed it and slew numerous noble Romans that three bushels of gold rings were drawn from their fingers. In a certain water of the slain Romans' bodies, he made a bridge so his host could pass. And at last, Cipio, the noble senator, directed his host to him and discovered him. Almost Cipio's Roman host was slain. Lucatus, Scipio, Siproinus Valerius, Fulnius Lutinus, and Gaius ruled at Rome. This was the time when the Romans had peace for one year alone, and it was considered a miracle that they had such a long rest, as they had never had rest for the previous four hundred and forty years. These consuls, who ruled that year, gathered all the strength of Italy and had in their host six hundred thousand armed men due to their fear of the Frenchmen, whom they greatly feared. Afterward, the Romans subdued them. Epiphanes, the son of Philopator, reigned in Egypt for twenty-four years. Cleopatra, daughter of Antiochus, was his wife. Antiochus Magnus this. During the time of Syria, which caused much harm to the Jews. At this time, Onias was bishop in Jerusalem. This Onias, due to the tyranny of Antiochus, fled with many Jews into Egypt, feigning himself to fulfill the prophecy of Isaiah 19:2, that is, to build the temple. But in him there was sin, for he spoke otherwise than he thought. The king of Egypt graciously received him and gave him the land of Heliopolis, where he built his temple. Simon, his son, was bishop at Jerusalem after his father had fled. Elijah, of his line, was about this time: of him nothing is written in scripture except that Matthew names him. At this time, Omias Pius was bishop to the Jews, an holy man and well-beloved by God and man, not only by good men but also by evil men. At the end, he was unjustly killed by Andronitus. Paulus Terentius, Scipio Africanus, these were senators at Rome, who erected a host against Hanibal, and almost succeeded. Romans hoped for there to be slain 4,004 Romans. And this noble man Scipio Africanus brought back the Roman state, which stood in despair never to have recovered. For he fought bravely against Hannibal and discovered him. He overcame all Spain. He subdued great Anthius, making him his servant. He made Asia tributary to the Romans. This man, so noble and so victorious by his own uncivil nature, was outlawed and there he died. Philometor, the son of Epiphanes of Cleopatra, reigned in Egypt for 35 years. This king, still a child, was greatly oppressed by many deceits. But the Romans sent legates who commanded Anthius to cease his tyranny against him. And Marcus Publius made a circle around Anthius, saying, \"The senators of Rome and the people command that you not leave this circle until you have answered to this matter.\" This Anthius, seeing he could not continue his tyranny, said, \"If it is thus commanded me.\" of the senators and Romans, I must turn again, and he was so angry he was, for he lost the siege of Alexandria, and turned to the poor relieves of the Jews, compelling them because he might not avenge himself on any mightier people. In the library, Machabees, book I, chapters 1 and 2.\n\nMathathias, an holy man and most worthy of all praying, hated in his heart the corrupt practices of all sinners, trusting only in the Lord God of Israel. In the same love were his five sons. This man was not a bishop in Israel, but his three sons were. Judas Maccabeus was bishop for three years, and he was the son of Mathathias. This Maccabeus was the most valiant man who ever was in Israel, one who had never been equaled before or since. He was a mighty man in battle and offered himself to die as a martyr for the laws of God.\n\nIonathas, his brother, succeeded him. He reigned for three years, grew in virtue, and governed and remained steadfast in the laws of God. Afterward, he was falsely slain by Cripos and two of his sons. myghty at this time was King of Syria. This man, from head to foot, was cursed, and therefore he was figured as Antichrist. He made many cruel and false marches towards Egypt, intending to follow in his father's footsteps, but he did not obtain this, for the Romans prevented him. He was held captive at Rome. The prophecy of Daniel is fulfilled in him, as can be seen in the Book of Maccabees. Quintus Flaminius, Marcus Catulus, and Tiberius Gracchus were senators of Rome. During this time, learned men of Gentile and true faith backgrounds were both weary of recording or remembering the acts. In this battle, men marveled greatly at the steadfastness of the Romans, such that no tribulation, no fear, nor hardship could deter them, but they continued in battle. And certainly, these Romans, in the world's honesty, were the wisest men who were, and therefore the Maccabees desired their company.\n\nMattan to Sadoth, of the line of Christ's gate, Jacob. Ut patet. Matheus. the son of Macha. Iohannes Hyrcanus had a son named Simon, who was a nobleman, respected by all, after his father's decease at the age of 29. After his death, he left his wife a very wise woman and his five sons to govern the Jewry. The eldest was named Aristobulus, an unpacific and unhappy man. He imprisoned his own mother and three younger brothers and killed them through starvation. Alone, he ruled as king and bishop for one year. There was a notable wise man among the Romans named Scipio Nauticus. Among many notable sayings, he gave two specifically to be remembered. The first was that Carthage should not be destroyed. He believed that through the occasion of forehand battles and an internal concord, peace should remain among the Romans, and it would provide a perpetual strength for continuous battle preparation. The second was that the Teathur should never be bought in Rome. He stated that it was the greatest enemy that could be to the people who went to war, as it nourished sloth and provoked. Lechery, and wisely this notable man gave consoling words following. Refer to the senators. It burned for 17 days continually. Many men there were sold, and many men ran into the fire willingly. In this same year, Corinth was destroyed by the Romans. Which was the richest country in the world. Ptolemy ruled in Egypt at this time and was allied with the Romans. He and his predecessors ruled as long as they kept their loyalty to the Romans. Every man knew that there was no other reason why the power of the Romans increased so strongly above other people, but virtue, which ruled in them above all things, namely righteousness, which they used above all. And as long as they kept measures and loved righteousness, they were never overcome, and as soon as they were corrupted, it is read that they were overthrown. It is recorded in a certain revelation of God shown to St. Brigit that our Lord God bears witness to these old Romans, none in this. Aristotle was the first king and priest in the Jewish kingdom. He ruled alone for one year and took the diadem of the kingdom from his father in his father's will. However, he was not content with this, and he imprisoned his mother and brothers. Therefore, he perished wretchedly at the hands of his brother Antigonus, who was of his household and helped him. (See Magr\u0304m in histories. \u00b6)\n\nAntigonus, Aristotle's brother, was killed through the queen's envy. \u00b6\n\nAlexander succeeded Aristotle as bishop and ruled for 27 years. He appeared sober at the beginning but revealed his true nature. He slew his own brothers and, in 12 years, slew 100,000 of the old wise fathers of great virtue because they could not approve of his misguided ways. Then, whom he should fear, he left two sons behind him. During this period, Serius Flaccus, Lucius Celius, and Fabius Publius served as senators in Rome. At this time, Gracius, a powerful and well-known Roman, began seeking a cause against them. Since he could not act alone, he rallied the common people, claiming that lands and possessions should be divided equally, as well as money. This led to an insurrection, during which Gracius was killed, and many were slain in return. There was a battle in the city of Rome.\n\nFabius, who later became known as Fabius Maximus, was driven by love and took his own life. Ptolemy ruled after him, under whom Salustius, the noble historian, was born. Ptolemy Dionysius succeeded him. During his reign, Virgil and Drusus were born.\n\nNatural son of Jacob. The following woman, named Alexandra, was the wife of a bishop named Joseph in the lineage of Christ, as mentioned in Luke and Matthew. She exercised much tyranny during her husband's absence, falsely claiming holy reverence to be made bishop herself. Her son, Nircanus, was promoted to the bishopric, and she arranged for him to reign after her. This woman in the line of the bishops is referred to as the \"contending of the years.\" She did not actually function as a bishop herself, as it was not permissible for her.\n\nNircanus reigned for 31 years. After the death of his mother, he succeeded to the kingdom, but he experienced little prosperity due to the partiality of the people. He was soon overcome and was later restored with the help of the Arabs. He then became a tributary to the Romans and remained in this state for a short time, but not as a king. At the end, he died wretchedly, having been deceived by the fraud of Parthum, whom Antigonus had hired against him. The heresy of the Pharisees began at this time, and among them were three sects: the Pharisees, Saducees, and Essenes. These groups were divided from the common practice of the Jews and were infected with many errors. They believed they were holier than other men because they lived more strictly. (See more in the history.)\n\nVirgil, the most famous and excellent poet, was magnified during this period. He did marvelous things, among which was an incident in Naples when it was tormented by deadly worms. Virgil cast a golden worm into a pond or body of water. It remained there for a certain season. When it was taken up into the town, the entire city was filled with wonder. And until the golden worm was put back into the water, they had infinite worms.\n\nIt is also written in the chronicles of Rome that Virgil, by coming, thickened or condensed the air. He enclosed his garden with the air, and he made a bridge of it. the air by which he might pass every time he pleased. He also asked Marcellus Neopolitanus if the emperor would have a bird taught to kill all birds or a fly taught to drive all flies out of the city. And this Marcellus told the emperor. He desired to teach a fly to kill all flies, for the common people were greatly annoyed by flies, and he did many other marvelous things. He met Magnus Ramulus Cernus. \u00b6 Dionysius Flaccus and Salustius Crispus were living at that time. \u00b6 Quintus Cipio and Gaius Lucius were consuls at Rome at that time. \u00b6 Pompeius, Marcus Crassus, and Julius Caesar were dictators at Rome at that time. For, as it is said before, there were many dignitaries at Rome, some of whom served for one year and some for two. Among all the dignitaries, the dictators exceeded, for it lasted for five years continuously. But when the common people and the lordships of Rome were increasing, there were three dictators. And at this time, Pompeius, Julius, and Marcus Crassus were dictators. Because Popeius, being of great honor and aged, remained at Rome to govern the common people. Marcus Crassus was sent to subdue and fight in the region of Perthus, but was betrayed and killed. Julius Caesar was sent to the western part of the world to subdue those assigned to him. He held this position for five years, during which he subdued Cassibalon, king of Britain, and the French rebels. After he had conquered these lands for Rome, he returned to be received with certain honors as conquerors had been before him, but this was denied him, and the entrance to the city was blocked by the instigation of a lord named Pompey. Therefore, Julius Caesar was angered, and with the force of his army entered the city and plundered the common treasure, taking it with him and departing among the five legions that were his servants. Then he went to Spain to fight against Pompey, for Pompey had... The governance of Carthage. But after that journey in Italy, Pompey and he encountered each other in which battle, Pompey fled to the king of Egypt. And that same king, for special love he had for this Julius Caesar, despite being an enemy between these two, Julius wept when he saw Pompey's head. This Julius was exceeding in wit above other men and he fought in battle forty-five times. This man first took the empire of Rome upon himself when Pompey and other noblemen of the Romans were impeached. And at the last, the fifth year of his empire, this Julius Caesar, ruler of the world, was slain in the Curia through the treason of his lords.\n\nCato the most named philosopher, lying at Utica, slew himself. Cato wept, \"Mauult Cato die,\" lest the honor of the city be diminished. But for that (after Cicero) he was not excused from sin.\n\nThis was the Iury. was tributary to the Romans for the partiality of two brethren, Aristobulus and Erranus, both of them out of envy gave themselves to the Romans so that they might reign. At this time, three sons appeared in the eastern part of the world, which little by little were brought into one body. It was a great sign that Africa, Asia, and Europe should be brought into one monarchy, and the lordship of Anthony the senator and Lucius Antonius, most excellent men, most notably after the death of King Lud, his brother Cassibalon became a good man and much beloved of his Britons. So, for his goodness and courtesy, they granted him the realm forevermore to him and his heirs. And the king of his goodness nourished worthily both the sons of Lud his brother, and afterward made the eldest son earl of Cornwall, and the youngest son he made earl of London. While Cassibalon reigned, Julius Caesar, emperor of Rome, came into this land. Cassibalon overcame him in battle through the help of the Britons and drove him out. Julius Caesar departed from this land. He returned to Rome and assembled a great power another time, and came again into this land to give battle to Cassibalon. But he was defeated through the strength of the Britons and with the help of Earl Cornwall and Earl London, his brother, and with the help of King Gydwan of Scotland, King Cobben of North Wales, and King Brettel of South Wales. In this battle, Nemion, Cassibalon's brother, was slain. Therefore, Cassibalon was filled with great sorrow, and Julius Caesar departed from this land with a few Romans who were left behind. And then Cassibalon returned to London and held a feast for all his people who had helped him. And when this feast was over, every man returned to his own countryside.\n\nOne day, the gentlemen of the king's household and the gentlemen of the earls' households of London met together to play, and a dispute arose among them. Elin, who was the earl's cousin, was involved in this dispute. London slew Irenglas, the king's cousin, for which the king swore Enelyn should be hanged. But the Earl of London, Enelyn's lord, would not allow it. The king was greatly angered and considered destroying him. Privately, the earl sent letters to Julius Caesar, asking him to come to this land to help and avenge himself upon the king. Caesar was pleased and assembled a strong power. He returned to this land for the third time and the Earl of London helped him with 50,000 men. At the third encounter, Cassibalon was overcome and discomfited, and made peace with Caesar for the payment of 10,000 pounds of silver annually as tribute for this land forever. Within half a year after Caesar the emperor went to Rome, and the Earl of London went with him. He dared not remain in this land. After Cassibalon's reign of 17 years, he died. the 25th year of his reign, and lies at York. After the death of Cassibalanus, as he had no lawfully begotten heir, the lords of the land, with the commons' consent, crowned Andragen, earl of Cornwall, and made him king. He ruled well and wisely. Joseph, of the line of Christ, was born around this time, and later became husband to our lady. Antigonus was bishop at this time in Jerusalem. This Antigonus was the son of Aristobulus, and on every side he was false. He did not obey the Romans and brought great harm to the land, intending to destroy Hircanus, his own uncle, so that he might reign as king. As a result, Hircanus was expelled, Falaelus was killed, and Herod was exiled. But when Herod went to Rome and told the senators all these things, the emperor created him king, sending with him a host, the senator, who betrayed him, and so Herod was confirmed in his kingdom. He ruled strangely over the Jews. And so the kingdom of the Jews ceased. Iacob said. Iulus and Ovidius were alive during the reign of Octavian, who was emperor of Rome for four years, six months, and ten days. Octavian, who was the fairest and most intelligent man, and the most fortunate in all things, took the empire when he was a young man. During the eleventh year of his reign, Christ Jesus, the savior of the world, was born. Ieronymsus reports that Anna and Emeria were sisters; Emeria gave birth to Elizabeth, Simon Cananeus, Judes Thaddaeus, and Joseph, who is called Barsabas. Anna was married for the third time to Salome, from whom she had Mary Salome, who was married to Zebedee. From them came James the Greater and John the Evangelist. During this time, Sibilla Tiburtina prophesied. Prophesied of Christ/ and spoke to Emperor Augustus. He was told that he should not be god, and there she showed him a sight of a virgin in heaven holding a child in her arms. She said to him, \"This child is greater than you, therefore worship him.\"\n\nAt this time, the monarchy of Rome grew mightily. And when it came to pass that battles were raised suddenly in various provinces, all men marveled and were put to silence, and it could be openly shown that such universal peace came not by labor of battle but of the power of the very God, that in his nativity princes should reign in the world.\n\nHerod Ascolonitis was king in Judea in his thirty-seventh year. This Peredeus was the first strange king who ruled over the Jews. The master in history says he was a noble man and faithful in the beginning and in all things he had him nobly. He was very gentle towards the Romans and to the people who loved peace. In his old age When he greatly displeased Roam the Mayns and the people, and was expelled from his kingdom as a stranger. Wretchedly, he fell and slew the Innocents and various of his own children. And in the end, he was hated by all and died wretchedly. Mary, the mother of Christ, was born about fifteen years before his nativity.\n\nAfter his death, Kimbalyn, his son, reigned who was a good man and well governed the land in great prosperity and peace throughout his lifetime. And in his time, Christ was born of the blessed virgin Mary. This king Kimbalyn had two sons, Ginder and Armager, who were good knights and worthy. And when this Kimbalyn had reigned for twenty-two years, he died and lies at London.\n\nIn the beginning of the forty-fourth year of Octavian the emperor, who began to reign in March, and the thirty-third year of Herod, in the sixth century and the twelfth year after Rome was built, the sixth month from the conceiving of John the Baptist, on the sixth day of April, the sixth fire at Nazareth. Galilee, where the virgin Mary gave birth to Christ, was conceived that same year. When our Lord Jesus Christ was born, a well of water sprang up beyond the Tiber in Rome, and it ran all day long. The golden image fell, which Romulus had made and placed in his palaces, saying, \"This image shall not fall until a maid bears a child.\" When Herod was disposed to kill the children of Israel, he was commanded by the emperor's letter to come to Rome to answer to the accusation against his sons Herodion and Aristobulus. And there were three Herods greatly spoken of: the first, under whom John the Baptist was beheaded and Christ suffered death; and the third, called Agrippa, the son of Aristobulus, the son of the first Herod, who slew James and imprisoned Peter. The first Herod, when he saw his sons Herodion and Aristobulus through the intercession of the emperor's letter, strove for the succession to his kingdom. He disposed and made Antipater his firstborn son his heir. When they spoke of their father's death, he drove them away and they went to the emperor to seek redress for their father's wrongs. In the meantime, the three kings of Colchis arrived at Herod's court in Jerusalem. When they did not return by him, he assumed they were ashamed to come back and believed they had not found the child as he thought. Therefore, in the meantime, he put to death the children of Israel who were two years old and younger, and among them was one of his own children. Herod then went to Rome for the emperor's citizenship and took the road through the city of Tarsus. There he burned the ships in which the three kings of Colchis would have sailed to their own countries. After a year and certain days, Herod came back from Rome, strengthened by his son's confirmation of his kingdom, and slew all the children in Bethlehem who were two years old and younger, and among them was one of his own children. Aristobulus and Alexius was suspected, as they had promised a bounty to a butcher to kill their father when he showed himself. And when Herod heard this, he was grieved and slew both his sons. Herod Agrippa, his son, he appointed king. Therefore, Antipater, his eldest son, was planning to poison his father, which Herod Agrippa understood and imprisoned his brother. The emperor heard of this and said, \"I would rather be a hog of Herod's than one of his sons, for his hogs he spares and his sons he slays.\" When Herod was twenty-eight years old, he was struck with a great sickness in his hands, feet, and limbs, no doctor being able to reach him, and so he died. When Antipater, his son, heard of this in prison, he rejoiced greatly, and therefore he was slain. Then Archelaus and Herod contended for the succession of the first Herod before the emperor. The emperor, through the counsel of his senators, divided the kingdom. Andydemia gave to Archelaus the title of tetrarch under the name, and he divided the other part into two. Galilee he gave to Herod Antipas, and Iturea and Trachonitis he gave to Philip, his brother. In the same year, Christ came from Egypt. And Archelaus was accused frequently by the Jews and was exiled to Gaul in France. In his place, four tetrarchs were set up to represent the instability of the Jews.\n\nOctavian the emperor died in that same year.\n\nChrist, our savior, heard the doctors in the temple at the age of twelve. Our lord Jesus Christ was baptized at thirty years of age.\n\nJesus Christ, lord of all lords, died at thirty-three years and three months of age for the service of his people.\n\nInnius Rufus was bishop in the church around this time. Valerius Gratus was after him for eleven years. This man openly sold the bishopric, and he who paid the most had it. And there were many in a short while.\n\nPontius Pilate was judge and procurator in the church under the emperor. And under this man, John appeared. Baptyst began to preach. And our Lord Jesus Christ suffered death, whom Pilate condemned to death wrongfully out of fear of the emperor. Tyrus, a certain king, had obtained a child of the age of Pilate. Because this lawfully obtained child, as they grew older, exceeded this bastard Pilate, he was filled with envy and slew his lawfully obtained brother. Therefore, his father sent him to Rome as a pledge for his tribute, which he intended never to redeem. At that time, the king's son of Frauces was a pledge for his tribute, who exceeded him in strength and valor. He also slew him. Therefore, the Romans sent Pilate as a profitable man for the common weal to the island of Ponto, to tame the cursed people who slew every judge that came to them. And that cursed man governed that unhappy people, threatening and promising, and with law and gifts, so that none of them dared to act contrary to his pleasure. Herod Antipas, called Pylate of Ponto, was drawn to him by Herod's gifts and messengers. During this time, Pylate amassed much money, unbeknownst to Herod who sent him to Rome to receive more from the emperor. Therefore, Herod and Pylate were enemies during the passion of our Lord. When Pylate sent Jesus Christ to Herod dressed in a white robe, they became friends. At this time, Ovid Naso died in his fourth year of exile in Ponto. Tiberius was emperor in Rome, reigning for 23 years, and he lived during the year that our Lord Jesus Christ died, as well as some time after. This man was known for being cautious in all his works, wise in wars, studious in books, eloquent in speech, quick-witted, but would often feign modesty and not want others to do what he himself would not do. This emperor trusted and understood Christ. And worshipped him for God. Some men say that at the last he was cruel against the people, but it was a great reason for pity that he was ever gracious to his subjects and the poor. And he had peace all his days, and all people who spoke against Christ's people without mercy he destroyed. He exiled Palate forever. Then he deceased, and a worse succeeded him.\n\nAfter Eusebius, it is written that our Lord, at the thirtyth year of his age, chose his twelve apostles. These who made our Creed, that is our belief, and they made it after the resurrection of Christ and after the holy ghost was sent unto them, when they had chosen Matthias the apostle, and each of them made a part, as it is shown hereafter. And this Matthias was chosen between the day of the Ascension and Whitsunday, in the place of Judas Iscariot the traitor, of whom in a history is read:\n\nThere was a certain man in Jerusalem who was named Ruben, and after St. Jerome, he was of the tribe of Issachar, and his wife was named Ciborea, who, on a certain day, certayne nyght wha\u0304 he wolde lustely knowe his wyfe / she dremed that she sholde here a chylde of myschefe / & that chylde sholde be a traytour to his kynge and to all the people of that regyon. And whan that chylde was borne & called Iudas / his fader & his moder abhorred as well to slee theyr chylde / as to nourysshe a tray\u2223tour to the kynge & all his people / ther\u2223fore they put hym in to a panyer or leep in to the see. And he flowed to the yle of Scaryoth / where the lady of that place had no chyldren by her husbonde / & she feyned her to be wt chylde / but she fayled And after a lytel season the same lady & quene co\u0304ceyued a childe of her husbonde And whan he was of age Iudas many tymes angred hym / and caused hym to wepe / the whiche ye quene sawe / & bette Iudas many tymes / & after she know\u2223leged that Iudas was not the kynges sone nor hers / wherfore Iudas slewe y\u2022 kynges sone / and he dradde the payne of the lawe / & fledde with certayne exi\u2223les to Ierusalem. And whan he came there / he gate hym to Pylates, a judge, favored a cursed man due to their friendship. One day, as Pylate looked out of his palaces into an orchard called Ruben, the man's father, Pylate requested apples. Iudas went to gather them, and Ruben ran to Iudas to let him pass since Iudas took the apples without permission. After this incident, Iudas struck his father Ruben on the head with a stone and killed him. Iudas fled away secretly after the deed, but it was said that Ruben died suddenly. Pilate gave Iudas all of Ruben's goods and his wife Ciborea, who was his mother. He did not treat her courteously as a man should to his wife. Therefore, she wept because she had given her son to the sea and was married against her will. It was perceived that Iudas had killed his father and married his own mother. Then Ciborea, his mother and wife, urged him to leave his sin, which he did and followed her. \"And in that year, Chryst gave him (Judas) his sins and made him His proctor and apostle. And it is not necessary to recount here how false he was to Chryst. At the same time, Matthew was chosen, and the holy ghost was sent to them as was said before. The apostles or they were scattered throughout the world. They gathered together in Jerusalem and made the Creed, our belief, as follows:\n\nPeter:\nI believe in God the Father almighty, creator of heaven and earth.\n\nAndrew:\nAnd in Jesus Christ, His only Son, our Lord.\n\nJohn:\nWho was conceived by the Holy Spirit, born of the Virgin Mary.\n\nJames:\nSuffered under Pontius Pilate, was crucified, died, and was buried.\n\nThomas:\nDescended into hell, on the third day rose again from the dead.\n\nJames:\nAscended into heaven and sits at the right hand of God the Father Almighty.\n\nPhilip:\nHe will come to judge the living and the dead.\n\nBartholomew:\nI believe in the Holy Spirit.\n\nMatthew:\nThe Catholic Church.\n\nSimon:\nThe communion of saints.\n\nJudas:\nThe resurrection of the flesh.\n\nMatthias:\nAnd life everlasting. Amen.\n\nIesus Chryst, our Savior, arose from death to life.\" And said to his disciples: \"All power in heaven and earth is given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to obey all that I have commanded you. And behold, I am with you always, to the end of the age.\" Here he chose him the seventy-two disciples. And he said to them, \"The kingdom of God is near you. Heal the sick in it and say, 'The kingdom of God has come near to you.' \"\n\nWritten in Asia in Greek language: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.\n\nJohn wrote this. (Revelation 1:1)\n\nWritten in Italy but in Greek language: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.\n\nMark wrote this. (Mark 1:1)\n\nWritten in Greece in Greek language: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.\n\nLuke wrote this. (Luke 1:1)\n\nWritten in Jerusalem in Hebrew language: A book of the generation of Jesus Christ, the son of David, the son of Abraham. Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king.\n\nAnd David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam. And Rehoboam was the father of Abijah, and Abijah the father of Asa, and Asa the father of Jehoshaphat, and Jehoshaphat the father of Jehoram, and Jehoram the father of Uzzah, and Uzzah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amon, and Amon the father of Josiah, and Josiah the father of Jeconiah and his brothers at the time they were carried away to Babylon.\n\nAnd after they were carried away to Babylon, Jeconiah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.\n\nSo all the generations from Abraham to Joseph were fourteen generations, in the lineage of David, who was the father of Jesus Christ, who was born of Mary, of whom Jesus was born, who is called Christ.\n\nAnd Peter, a Jew, was the first pope, a blessed man and a glorious apostle of Christ. He was the head of the church after Jerome 37 years, and held his bishopric in Rome 5 years. And he said, \"You are Peter, and on Ponto of Galatia, in Capadocia, Asia, Bithynia. There lived a man named Symon Magus, who deceived Romans through the love of faith. He came to Rome in the fourth year of Claudius the emperor and preached the word of God, revealing the deceit of Symon Magus, and converted many to the faith. Then he sent his preachers through various provinces, by whom the Christian religion was greatly increased. He established the Lenten feast for the first and second coming of our Lord. After ruling as pope in Rome for 25 years, 7 months, and 6 days, he was killed by Nero. At that time, Pope Gaius was emperor at Rome and reigned for 3 years and 10 months. This Gaius was very wicked in living. He misused two of his own sisters and had a daughter by one of them. He placed this child between the knees of Jupiter in the temple and feigned afterward that Jupiter had fathered her, so he made all men worship her as a goddess. This man also made an image of himself and sent it. It took place at Jerusalem under the Romans, a Patronie president urged him to compel the Jews to worship there. For these excesses and many others, our lord suffered him to be slain at Rome in his own palaces. And after the death of this King Herod, his son Ginder ruled, a good man and worthy, and was of such a high heart that he would not pay Rome the tribute that King Cassius had granted to Julius Caesar. Therefore, the emperor who was then in power was Claudius Caesar, and he was greatly annoyed and grieved. He ordered a great power of Romans and came into this land to conquer the tribute through might and strength, and to have it on the king. But King Ginder and Armager his brother assembled and gathered a great host of Britons and gave battle to the emperor Claudius. They slew a great number of Romans. The emperor had afterward one who was called Hammon, and he saw their people were there slaughtered. He cast away his own arms and took the arms of. A knight named Bryton armed himself and joined the battle, speaking to the king. \"Be of good heart, for God's love,\" he said. \"Your Roman enemies will be slain and disarmed. The king paid no heed to his words, believing it was a Briton before him. But the traitor remained close, hidden under the king's arm, and struck him. The king died and fell to the ground. When Armager saw his brother dead, he discarded his arms and took up his brother's. He joined the battle among the Britons and urged them earnestly to fight. Believing it was King Gydre who had been killed, they did not know the truth. The Britons fought fiercely and slew the Romans. In the end, the emperor sought the field and fled as fast as he could with his people to Winchester. The traitor Hamon, who had killed the king, fled immediately. All who pursued him hastily, and King AMGER, his brother, did so with a fierce heart. He drove him to a water source, where he seized him and struck off both hands and feet and head. He then dismembered the body and cast it into the water. This water came to be known as Hamon's Haven. Later, a fair town was built there, which still stands and is called Southampton. Afterward, AMGER went to Winchester to seek out Claudius, the emperor, and there he was taken. And Claudius, the emperor, through the persuasion of his Romans who remained alive, made a peace treaty with AMGER in the following manner: Claudius was to give AMGER Genevieve, his daughter, in marriage, and from that time forward, this land would be under the emperor's power of Rome, paying no other tribute but homage. They reached an agreement. And upon this agreement, Claudius Caesar sent for his daughter Genevieve. When she arrived, Claudius gave her to AMGER in marriage. AMGER wed her at London. King Alfred ruled well and honorably, and governed the land. Claudius Caesar, in remembrance of this agreement and for the reverence and honor of his daughter, founded a new town called Gloucester in this land. And while he was there, he reigned for seven years. Afterward, he went to Rome and was made pope until Nero the emperor allowed his martyrdom. Then, the apostles preached openly in various lands the true faith. And when Alfred had ruled for twenty-four years, he died and lies at London.\n\nAfterward, they were allowed to dwell where they might, and there they lived out their lifetimes. There were nine hundred men among them, and no more remained from that battle. Their governor and prince was named Beringar. He immediately began a town there so they might dwell and have a residence, and he called the town Beverley-on-Tweed. There they lived and became wealthy. However, they had no women among them. The Britons would not give their daughters to strangers, so they went to Ireland and brought women with them, and there they married them. However, the men could not understand their language or speak to these women, so they spoke together like Scots. Afterward, through changing languages in all of France, they were then called Scots, and thus the people of that country should be called forevermore.\n\nAfter this battle, which is mentioned above, when Roderyk was slain, King Westmer, in remembrance of his victory, had a great stone erected beside the way and it still stands. He had letters carved in the said stone that read: \"The king Westmer of Britain slew here Roderyk, his enemy. And this Westmer was the first to build house and town in Westmoreland. From this stone begins Westmoreland. And whatever Westmer had done, he dwelt all his life time there.\" In the country of Westmerlonde, he loved this land above all others. After ruling for 25 years, he died and lies at Carlisle.\nCoiyll, Westmer's son, was crowned king after his father. He was a good man, worthy, of good condition, and well governed his land. He was loved by all and there was never contact, debate, nor war in Britain during his reign. He reigned in peace all his life. After ruling for 11 years, he died and lies at York.\nClaudius was emperor at Rome next after Gaius. He reigned for 14 years and 8 days. This man came to great Britain, now called England, to challenge the tribute which they refused to pay to the Romans. After great battles between Emperor Claudius and Armer, king of Britain, an agreement was made that Armer should marry Claudius's daughter, and after they two should live in peace. In token of this, Claudius named the city where they were married after him and called it Claudiopolis. This Claudius had three wives: Petronia, his first, who gave birth to a daughter named Antonia. The first wife died, and he married Messalina, with whom he had a son named Britannicus. He then wedded Agrippina, who had a son named Nero. Claudius married his daughter Octavia to Nero, his wife's son. For love of Agrippina, his last wife, Claudius killed his second wife Messalina, fearing she would help Britannicus and claim the empire for herself. However, Agrippina, the last wife of Claudius, feared he would favor Britannicus and depose Nero, her son, so she poisoned Claudius. Nero was then promoted to the empire. Nero rewarded his mother thusly, for he had poisoned Britannicus and killed his own apostle during this time. Herod Agrippa had Peter imprisoned and tried at that time. Claudius refused to fish except with golden nets. Nero killed many lords in Rome. He was an enemy to good men. He murdered his brother, wife, mother, and master. He also killed Peter and Paul. He would not allow a cloth to be worn twice. His horses and mules were shod with silver. In the end, he set a great part of Rome on fire; some say he did this to watch Troy burn, and some say the streets were too crowded. When he had burned a great part of Rome, Nero said there was room to widen the streets. Then the senators and the common people came upon him in the citadel, and they hid him among the vines. He heard chariots and beggars passing by who knew where the emperor was and said he would never escape them. Nero thought it would be a great disgrace to his name if he were killed by chariots, and so on a great stake, he had his heart taken out and died. His body was buried, and the devils kept it for many days, causing great harm to the people, until by a miracle of the Lord, the body was found. Taken away from him, the devils voided [it]. At that time, Seneca was master to Nero. Juvenalis, the poet. Lucan [was a] poet. James the Less, bishop of Jerusalem, was killed by the Jews in the sixth year of Nero. Marcus the evangelist was martyred in the first year of him.\n\nPeter attended to prayer and preaching. It is read of this Cletus that he wrote first in his letters, \"Salute and apostolic blessing.\" Before this time, many a disciple of Peter was killed under Nero.\n\nGalba reigned at that time and ruled for seven months. This man was made emperor in the same land, where Nero was living. After the death of Nero, he was brought to Rome and was killed by a man who came with wheat to Rome. He struck off his head and bore it to him who was the next emperor, saying, \"All my men and none of them helping me.\"\n\nIn his days came the great Rhetorician to Rome from Spain, and was the first ever to teach the sciences openly. His name was Quintilian.\n\nOtho reigned after Him, and He reigned for only three months. Vitellius, who was president of Fraucia, challenged the empire. Between these two there were three great battles. In the fourth battle, Ottho saw he would be overcome, and in great despair, he took his own life.\n\nVitellius reigned after Ottho for eight months. He was a follower of Nero, most notably in his gluttony and singing of foul songs, and at feasts eating out of measure.\n\nVaspsianus reigned next after him for nine years, ten months, and twelve days. The well-governed men of Rome, seeing the cursed succession of Nero, sent for Vaspsianus to Palestine, where he was and his son Titus, who had besieged Jerusalem. When he heard that Nero was dead and that he was sent to Jerusalem by these wise men of Rome, and not willingly took upon himself the empire, he immediately overcame the tyrant Vitellus upon his arrival in Rome and had him drawn. This man sailed through Rome and was died without burial, as the people wished. He was cured of wasps in his nose while living in our Lord Jesus. This was the reason he went to Jerusalem to avenge Christ's death. He fought forty-two times with his enemies. He died in the year of grace 79. He visited the place where St. Peter was, then fasted for two years. He cursed all those men allowing such pilgrimages or counselors contrary to this. At last, he was martyred by Damasian the emperor.\n\nDuring this time, Titus succeeded Vespasian as emperor and reigned for three years. He remained at Jerusalem after his father's election and destroyed the city, according to the story, killing one hundred and twenty thousand Jews with battle and famine. He took thirty thousand of them and sold them for a penny each because they sold our Lord Jesus Christ for thirty pieces of silver. He brought all their precious things to his house in Rome and imprisoned them. This place was called Teplupacis. Now, for the most part, it has fallen down, and these precious relics have been distributed to certain churches in Rome. This city was so full of virtue that all men loved him deeply, as if he were their father. When he died, every man in Rome wept for him, as if they had lost their father. Domitian, brother to Titus, ruled after him for fourteen years and five months. At first, he was easy; later, he became utterly unreasonable. For much of the senate was destroyed by his malice, and much of his family as well. He began the second persecution after Nero against Christian men. In this persecution, John the Evangelist was exiled to Patmos. After the emperor had put him in a ton of boiling oil and failed to harm him, this man was not a follower of his father Vespasian or his brother Titus, but rather like Nero and his family. And because of his wickedness, the bishops should ordain under whom they pleased. This man made the lives of martyrs to be written by regions. He made many books. A child should be confirmed as soon as it could be done in a mannerly way after baptism. At last, he was martyred under Trajan. Nero was emperor after Domitian for one year and two months. When he was chosen, he persuaded the senate to break all the laws that Domitian had commanded to be kept. By this means, Saint John the evangelist was able to escape from his exile and return to Ephesus. This man did another commendable thing: he appointed such a wise man as Trajan to govern the people after him.\n\nNote.\n\nTrajan's successor, Trajanus Hispano, ruled for 19 years. This Trajanus, many men said, was the best among all the emperors, but in one respect he was vicious: for the love of the Christian faith, he judged himself most to please God. Some men say he did this not by himself but through others, and he persecuted the Christian faith in the end of his life, and in the end, he did few to death. And I set all his loving to nothing. At Saint Gregory wept and prayed to our Lord for him, that He would have mercy on him and bring him out of hell where he was condemned. And now if he was saved or not, there is a great disagreement among doctors. And this is part of the world, Babylon. No man was more unwilling to be emperor than he. Anacletus, a martyr, was pope. Priests should be worshipped above all other men, say the doctors. Doing sacrifice to God, they should be borne out, and not unto them, especially bishops. Also, he decreed that a clerk should not be consecrated as a bishop unless he was thirty and various other things. At the last, in the twelfth year of Trajan, he was martyred and buried by the body of Saint Peter. Pliny the second orator and philosopher wrote great things. This man persuaded Trajan to withdraw the sentence given against the Christian folk, writing to him that they did no evil, but that they were virtuous people who rose before day and worshipped Jesus Christ their God. A Greek and a martyr named Eutristus was pope for 10 years and 7 months after Anacletus. He ordered that marriage should be conducted openly and that the couple should be blessed openly by the priest, father, and mother. He was martyred in the third year of Hadrian and buried by Saint Peter.\n\nAlexander, a Roman, was pope for 8 years and 5 months. He converted most of the senators to our Lord. He ordered that holy water should be placed in Christian homes, and that a small bell should be made for ringing, and that it should be made of clear metal. At the end, he was martyred under Hadrian, who was emperor, and many were converted to the faith of Christ through him.\n\nSixtus, a Roman, was pope for 10 years and 3 months. He ordered that \"Holy, holy, holy\" and so on should be said in the Mass, and that the holy things of the church should not be touched except by church ministers. Also, the corporals should not be made of silk, but of pure linen cloth woven and not embroidered. Adrian ordered that no woman should touch the holy vessel of the water nor the pall. He also decreed that if any bishopric was vacant, no bishop should be received into his benefice without the pope's letters. Mass should only be said on an altar, and he was eventually martyred. Adrian was emperor for 21 years. This Adrian is commended to Christian men in other ways, as he was gracious and certain to them who would not sacrifice to false gods. He was almost universal in all sciences. He had peace with the Jews throughout his days and made many laws. He then commanded that Christian men should not be condemned to death without due process. Jerusalem he subdued and forbade that any Jew should dwell there by any means. Christian men he suffered to dwell there. Against his will he came to the empire, but he governed it well. When the senators prayed him to call his son emperor after him, he said, \"It is enough for me.\" I have examined the text you provided and have made the necessary corrections to clean it up while preserving the original content as much as possible. Here is the cleaned text:\n\n\"I have ruled against my will, things I have not deserved. The empire of Rome should not pass by the succession of blood but to those who deserve it through their merits. Many times a king rules unwworthily who is born to the throne, and virtue should come before his kingdom. Eustachius, otherwise called Placidus, and Therospita his wife and two of their sons, of whom remarkable things are read, were martyred by the commandment of Hadrian. This Placidus was master of the emperor's knights. Jerusalem was restored by Hadrian and enlarged, so that the place where Christ died was within the walls, which was without before. This is the third buying back of that city. For it was destroyed three times: of Hadrian in the time of Zedekiah, of Antiochus in the time of the Maccabees, and of Titus in the time of Vespasian. And the gospel should be read before the sacred vestments, and three masses should be sung on Christmas Day. He ordered that no mass should be said beforehand.\" iij. Of the last one, he was martyred and buried at St. Peter's. Ignius, a Greek, was pope for four years. This man decreed that a child should have a godfather and godmother at baptism and confirmation. No bishop (except the pope) should condemn his suffragan unless the cause was shown in the provincial council of bishops. He was then martyred and buried at St. Peter's.\n\nAnthonius Pius was emperor for twenty-two years with his sons Aurelio and Lucio. This man was greatly wise and naturally fair-spoken, a combination rarely found in one person. Exceeding men in wisdom are not usually eloquent or peaceful, nor the contrary. This man possessed both these qualities. Therefore, many kingdoms that had previously seceded from other emperors willingly returned to him. He was kind to Christian men. He said through the example of Cipio, \"I would rather keep one man here than kill an enemy.\" Hundreds of my enemies. And some martyrs were made under him, but they were made under the command of the emperors before. The Christian people were so hated by the bishops and the priests of the temple of the false gods that they provoked the princes against them continually. For they supposed that the Christian faith should destroy them. Therefore, it was no wonder (although the prince was ill-pleased, for they said all their gods were devils) if lower judges pursued Christian people and martyred them. At this time, ten thousand martyrs were crucified in Armenia on a high hill called Arath. Pompeius Trogus is mentioned,\nPius I was pope for three years, four months, and twelve days. This man decreed that the feast of Easter should be sanctified every year on a Sunday. He also decreed that an heretic coming from the sect of the Jews should be received and baptized. He was martyred and buried in the Fast of Peter. Anicetus was pope after Pius for almost ten years. This man made many decrees. Galenus, a man who not only expounded the scriptures, Books of Hippocrates / but he put many of them to his books. And after this, Emperor Anthony the Meek. Then began two emperors to reign, but Julius Commodus deceased, and Anthony was emperor alone, who at one time, when he looked at his treasure, and did not have what he might give his knights and his men when he went to fight against the Germans, the Scythians, and Sarmatians, he would rather sell his wives' golden vessels and their adornments, their bedding and all their rich stuff than take taxes from the senators or his province under him. But he gained the victory from his enemies and recovered all again, and released the provinces from their tributes. And those who would sell his wife's treasure back to him, he restored their money, and those who would not, he never harmed them. But the tables of their debts between him and them he burned openly in the marketplace: and thanked them who helped him in his necessity.\n\nAfter King Coel ruled Lucian his son, who was a good man. King Leoric sent to Rome to Eleuther, who was pope at the time, and declared his intention to become a Christian, receive baptism in the name of God, and convert to the true faith. Eleuther dispatched two legates: one named Pagan, and the other Elibayn. They arrived in this land and baptized the king and his entire retinue. Afterward, they traveled from town to town, baptizing the population until the entire land was converted. This occurred in the year A.D. 512, fifty-two years after the incarnation of our Lord Jesus Christ. King Leoric then established two archbishops in this land: one at Canterbury and the other at York, along with numerous other bishops who still reside here. Once the two legates had baptized the entire population, they ordained priests to baptize children and administer the sacrament. Afterward, they returned to Rome. King Leoric ruled in this land with great honor for twelve years and died, lying buried at Gloucester.\n\nKing Leoric had no heir from his body. After King Lucius' death, great harm and sorrow came to the land. No great lords of the land allowed another to be king but lived in war and strife amongst themselves for a year without a king. However, a great prince came from Rome into this land, named Severe, not to wage war but to uphold Roman law. But he had not dwelt here half a year when the Britons slew him. And when the Romans learned that Severe had been slain, they sent another great lord into this land, named Allectus, who was a strong and mighty man, and he dwelt in this land for a long time, causing much sorrow to the Britons. So, out of pure malice, they chose amongst themselves a king named Asclepiades. They gathered a great host of Britons and went to London to seek Allectus. There they found him and slew him and all his companions. One named Walon defended him fiercely and fought the Britons for a long time. but at the last he was discovered & the Britons took him and bound his hands and feet & cast him into a water. This water was called Walbrook ever after. Then reigned Asclepades in peace until one of his earls, named Coyl, built a fair town against the king's will & named it Colchester after himself. The king was angry & thought to destroy him & began to wage war on him. He gave the earl battle & the earl defended himself fiercely with his power & slew the king himself in that battle. And thus was Coyll crowned and made king of this land. This Coyll ruled nobly & was well loved by the Britons. When the Romans heard that Asclepades was slain, they were greatly rejoiced & sent another great prince named Constant & he came to King Coyll to challenge the tribute of Rome. Which he granted him willingly. So they agreed & King Coyll gave to him his daughter Eleanor to wife. She was both fair & King Cuyll and Constance, a wise and well-educated couple, lived together in love. After King Cuyll's death in the 14th year of his reign, he lies buried at Colchester.\n\nConstance was made king and crowned, as she had married King Cuyll's daughter, who was heir to the land. Constance ruled well and worthily over the land. She gave birth to a son named Constantine. Constantine remained true to the faith and truly served the people of Rome throughout his life. He reigned for 15 years and lies buried at York.\n\nAfter King Constance's death, Constantine his son and successor ruled and founded the rule of Saint Helena, who discovered the Holy Cross in the holy land, and the story of Constantine's becoming emperor of Rome.\n\nAt that time, there was an emperor in Rome, a Saracen and a tyrant, named Maxentius, who put to death all those who believed in God and destroyed the church by his power, killing all Christians he could find. Among others, he put Saint Catherine to death. other Christians who feared death fled and came to this land to King Constantine. They told him of the sorrow Maxentius caused Christ's people. Moved by pity, Constantine assembled a great host and power and went to Rome, took the city, and slew all who were there of the wrong belief. He was then made emperor and was a good man who governed well, with all the lands attending at his command.\n\nThis devil and tyrant was in the land of Greece and heard these tidings. He suddenly became mad and died suddenly.\n\nWhen Constantine left this land for Rome, he took his mother Helena with him for her great prudence, and three other great lords: Theodosius, Valerius, and the third Maximus, Earl of Cornwall. As soon as Maximus learned that his lord dwelt at Rome, he seized all the land into his hands and did all his will there, so that the two hosts met together. Stanfordmore and Octavian clashed violently together. Octavian was then discovered by Octavian and fled to Norway. Tabernus seized control of all the land, both towns and castles. But Octavian returned from Norway with a great power and drove out all the Romans, and he was made king of this land.\n\nThis Octavian ruled the land well and nobly, but he had no heir except a young daughter whom he loved as much as his life. Since he was growing weak and near death and could no longer reign, he wanted to make one of his new men king, a noble knight and a strong man named Conan Meriedok. He was to keep the king's daughter and marry her when the time was right. But the lords of the land would not allow it; they gave her counsel to marry a high man of great honor, and she could have all her desire and the counsel of her lord Constantine, the emperor. They agreed to this arrangement and chose Cador of Cornwall to be her husband. go to the emperor with this message, and he went to Rome and told the emperor these things wisely. The emperor sent to this land with him his own cousin, who was his uncle's son, a noble knight named Maximian. Maximian married Octavian's daughter and was crowned king of this land.\nKing Maximian grew so powerful that he intended to conquer the land of Amorica because of the great riches he had heard were in the land. He did not leave any man of worth behind, whether knight, squire, or any other kind of man, but took them all with him, to the detriment of the entire land. He left no man at home to guard the land, for he had with him 30,000 knights of good men. He went over into the land of Amorica and there killed the king, who was called Imball, and conquered the entire land. When he had done this, he called Conan and said, \"Since King Octavian wanted to make you king of Britain, and through me you were prevented and disturbed, I give you...\" You this load of America and make you king thereof. And since you are a Briton, I will that this land have the same name, and that it be no longer called America, but shall be called Little Britain, and the land from whence we came shall be called henceforth Great Britain. And so men will know one Britain from the other. This Conan Meriedok thanked you courteously, and so was he made king of Little Britain. And when all this was done, Maximyan went from thence to Rome and was then made emperor after Constantine. And Conan Meriedok dwelt in Little Britain with much honor, and there he ordered two M. plowmen of the land to plow and sow it, and fed them richly after it was done. And since King Conan and none of his knights, nor any of his other people, would take wives from the nation of France, he sent to Great Britain to the earl of Cornwall, who was called Dio, that he should choose twenty. M. Maiden, that is to say eight M. for the common people, and three M. for the greatest lords who were to marry them. And whoever Dionothe understood this, he issued a commandment throughout all the land of Britain. And as many as the number came, he assembled maidens, for there was no man who dared oppose his commandment because he was a protector. And when these maidens were assembled, he let them come before him at London, and he ordered ships for them hastily, with all that belonged to them. And he took his own daughter, who was called Ursula, who was the fairest creature that any man knew. He intended to send her to King Constantine, so that she would become queen of the land. But she had made a secret vow of chastity to God, which her father and no other living man knew.\n\nUrsula and her company of fifteen Maidens, who among them was lady and mistress, took shipping at one time in the river called Tamesis. When friends sailed towards Little Britain, but when they had come into the high sea, a strong tempest arose, as it was God's will. Ursula with her ships and her company were driven towards Hunlode through the tempest and arrived in the harbor of the city of Colyne. And the king of the land, who was called Gowan, was then in the city. When he learned of their arrival, he took Elga his brother and others from his household and went to the ships to see the fair company. And when he saw them, he and his companions wanted to take them over.\n\nOnce this was done, King Gowan, who was a Saracen, called to him his brother Elga and said to him that he should go and conquer the land where those fair maidens were born. And he ordered an great power of Pehites from Denmark, Orkney, and Norway. They came to this land and burned towns, killed people, and destroyed churches and houses of religion, and robbed the land in length and breadth. put to death all those who would not forsake the right belief and Christianity. For as there was no sovereign power that could help them. For King Maximian had taken with him all the worthy men when he went to conquer little Britain. And in the same time was Saint Albans martyred through the tyrant Diocletian / in the same place where there is now an abbey made of Saint Albans' name, while he was a pauper. But he was converted to God through the preaching of a clerk and a wise man named Ancibel, who was lodged in his house for a night. And this was after the incarnation of Jesus Christ, in the year 256. And it is to be understood that Saint Albans suffered his martyrdom before Saint Edmund. And therefore he is called the first martyr of England.\n\nThis Gowan's brother and his people, who were Saracens, went through the land and destroyed all they found and spared nothing. When these tidings reached Rome, how King Gowan had begun to destroy this land, the emperor and other nobles sent an army to intervene. The Romans sent a strong man and one of great power named Gracian with 24,000 men to drive out all the Sarasins from this land. They arrived at Portsmouth. Maximian could not come himself because he was chosen emperor after the death of Constantine, who was St. Helena's son. When Gracian arrived with his host, he discovered privately where King Gowan could be found and attacked them suddenly as they lay in their beds, discovering and killing them all. Gowan alone fled into his own country in great sorrow. Soon after, Maximian was killed in Rome through treason. When Gracian learned of these tidings, he crowned himself king of this land.\n\nGracian, when he began to reign, became so wicked and so stern, and caused such sorrow to the Britons that they killed him among them. When King Gowan understood that Gracian was dead, he assembled a great power and came again into this land, and if he had caused harm first, he caused much more. For he then destroyed all this land and the Christian people who were in it, so that no man was bold enough to name God, and if they did, they were put to strange death. But the bishop of London, who was called Goscelin, escaped and went then to the Romans to seek help to destroy the Saracens who had destroyed this land. And the Romans said that they had been annoyed often for sending people into Britain to help the Britons, and they would no longer do so. And so Bishop Goscelin went then to the king of Little Britain, who was called Aldroie, the third king after Gwynedd Meriadoc, as before is said. The bishop prayed this king Aldroie for help and support. And the king had pity in his heart when he heard how the bishop had fled and how the Christian men were slain in great Britain through the pagans and Saracens, he granted him [help]. Constantine his brother needed to make this journey. And when all things were ready, he called the bishop and said to him: \"I take you here, Constantine, my brother, upon this covenant. If God gives him grace to convert the infidels, then you shall make him king. The bishop granted it with good will. Constantine and the bishop took leave of King Aldrie and went to God. The Britons, hearing these tidings that help had come, were glad and prepared an immense feast in their honor. Gowan, knowing of these tidings, immediately assembled all his forces and came against them. Constantine slew him with his own hands, and all the other Saracens were discomfited and slain, none escaped except those who had taken refuge in God.\n\nAfter the battle, they went to London and crowned Constantine king of this land. The bishop, Gosselin, set the crown on his head. And a British woman, whose name was not recorded, bore him three sons. The first was called Constantine, the second Aurilambros. The third brother, Constance, was unsure when or why he had arrived among them. Since his sons Aurilambros and Uter were too young to rule, and the third brother was a monk at the bishopric of London to be trained, none of them could be king. Therefore, I advise you to abandon your current residence and join me. I will arrange a means for you to become king of this land.\n\nVortiger granted this proposal the consent of the Britons. When Constance was crowned and made king, he knew little of the world and could not understand the demands of knighthood. He appointed Vortiger as his chief master and advisor, and granted him all power to order and do as he saw fit for the realm. Constance himself remained uninvolved, only bearing the title of king.\n\nSeeing that he had all the land under his control and governance at his own will, Vortiger plotted a treacherous plan to kill him. King Constantine should be able to crown himself and rule, and he sent for one hundred knights from Pehite, the best of the land, to stay with him as bodyguards as he traveled to arrange kingly matters. Vortiger honored these knights greatly and gave them abundant gold, silver, rich jewels, robes, horses, and other gifts, which made them consider him more their lord than the king. Vortiger told them that if he could be king, they would be the richest in the land through his treason. In the end, due to the large gifts he had given them, they cried out in the court that Vortiger was more worthy to be king than Constantine. Therefore, Vortiger feigned anger and left the court, saying he had to go elsewhere for matters he needed to attend to. And so the traitor departed because they intended to kill King Constantine. When this Vortiger was gone. It happened soon in Easter King's chamber, and there they slew him. They struck off his head and both heads. He wept tenderly with his eyes, and yet he was somewhat glad in his heart for his death. And immediately Vortiger had the hundred knights of Pehites taken, and had his servants bind their heads behind them and lead them to London, and there they were condemned to death as false traitors. And immediately after all the Britons of the land, by common assent, crowned Vortiger and made him king of the land.\n\nThere was another martyr named Pope Sother, who ruled after Anicetus for nine years. He decreed that no one should touch the pall of the water nor put sense to it, and it should be a veil around her head. He saw many perils concerning marriage, therefore he ordained that no woman should be called a left priest.\n\nEleutherus was a martyr who ruled as Pope after Sother for fifteen years. He ordained that Christian men should refuse no reasonable meat that was man's meat. Also, that no unaccused man in a crime. Should be put from his dignity or his degree until he was convicted / through the example of Christ, who kept silent and did not accuse Judas Iscariot, though he knew him to be guilty. And whatever he did among the apostles for the dignity of his service remained firm and stable. This pope also sent legates to Lucius, king of Britain, who baptized him and his people. Fagus and Domianus were the legates whom the pope first sent. Around the time of Diocletian the emperor, St. Albon was martyred. Marcus Antonius and Lucius Commodus were emperors; Marcus Antonius died immediately, and Lucius Commodus reigned. Commodus was called profitable in scorn, for he was utterly unprofitable to every man; he was given entirely to lechery; he had many senators and Christian men put to death. He condemned his own wife to death for old age; he died a sudden death by strangling among maidens. Helius Pertinax was emperor for six months after this man and was a man of great discretion; he was killed by Julian the Great Lawyer, and he entered the city. Emperor was slain in the seventh month of Severus. Victor, a martyr, became pope after Eleutherius, ruling for ten years. During the discord of the Paschal time, he convened a council in Alexandria, where he was present, and decreed that the easter day should be kept on a Sunday but that the change of the month of April should be observed to distinguish it from the Jews. He also decreed that children could be baptized in every place and in every water.\n\nZepherinus, a martyr and Roman, became pope after Victor, ruling for nine years. This man decreed that Christians of twelve years and above should receive the Lord on Easter day once a year. He also decreed that all the vessels of water should be glass or tin, and not earthenware as in ancient times. The consecration of the glorious blood was made in true vessels during this time, but later, the use of glass vessels was forbidden. This is an ancient text with several errors and irregularities. I will do my best to clean it up while staying faithful to the original content.\n\nOriginal text:\n\"\"\"\np\u0290 de co\u0304se. di. pri. ca. \u00b6 Origines was this tyme a noble clarke, and he wrote so much that Saint Jerome said he had read all of Origenes' works. He translated the Bible from Hebrew into Greek, and did many other great things. And concerning Origen, Samson, Salomon, and Traian, there is a great question among doctors, whether they are damned or saved. Therefore, those things which we are not bound to know without danger, and which the church is not certified of, let them be committed only to God. \u00b6 Calistus, a martyr and a Roman, was pope after Zepherinus, for five years, and he ordained the emerging days to be kept. \u00b6 Antonius Aurelius was emperor for three years. And this man lacked no kind of lechery, and at last he was slain among a great multitude of people for his suspicious living. \u00b6 Antonius Marcus reigned after him for seven years. This man lived obstinately and therefore he was slain, as was his predecessor. \u00b6 Alexander was emperor after Antonius, and reigned for eighteen years. This\n\"\"\"\n\nCleaned text:\nThis is about the cause. In this time, Origen was a noble scholar. He wrote extensively, and Jerome stated that he had read all of Origen's works. He translated the Bible from Hebrew into Greek, and accomplished many great things. Regarding Origen, Samson, Salomon, and Traian, there is a great question among doctors: are they damned or saved? Therefore, those things which we are not permitted to know without danger, and which the church has not certified, should be committed only to God. Calistus, a martyr and a Roman, was pope after Zepherinus, for five years. He instituted the emerging days to be observed. Antonius Aurelius was emperor for three years. This man lacked no form of lechery, and at last, he was slain among a great multitude of people for his suspicious living. Antonius Marcus reigned after him for seven years. This man lived obstinately and was therefore slain, as was his predecessor. Alexander was emperor after Antonius, and reigned for eighteen years. A man, at the instance of his mother, a christen woman, and under the tutelage of Origen who came to Rome to convert her, became so converted to Christianity that he allowed Christian men to have their counsel and prayers by themselves. However, in this time, the corrupt officers of him made many martyrs.\n\nUrbanus was pope after Calixtus VIij. years. He was old and young and was very virtuous. And all the holy vessels of the church he made of gold or silver. This man left the papacy and went to Agrippa, and eleven M. virgins with him. And the clergy said he did not leave his dignity for holiness but for the appeal of those virgins, and he was not written in the book of popes. And there he, a virgin, was martyred with these virgins.\n\nPoncianus, a martyr, succeeded Urbanus. He ordained that psalms should be said day and night in the church of God, and that a priest should say Confiteor before the mass.\n\nAnteros, a martyr, was pope after this man. He ordained that a bishop might be removed from one see to another. he made ye lyfe of mar\u2223tyrs to be wryten / & he was slayne & bu\u00a6ryed in the Cimitery of saynt Calixte. \u00b6 Maximianus was chosen emperour at Maguncia of ye hoost / & not by ye sena\u2223tours / & regned thre yere / & destroyed ye chirche myghtely / & was slayne for Ori\u00a6gene. \u00b6 Gordian regned after hym .vj. yere / and of hym is lytell wryten / but he was slayne. Hijs diebus Celus dux Col\u00a6chestrie in asclepio regnat in Britannia annis quasi .xxx. vs{que} ad aduentu\u0304 Con\u2223stancij. lati. M. vacat. \u00b6 Phylyp was emperour after Gordian / & this Philyp chose to hym Philyp his sone / and they regned .vij. yere. And they were ye fyrst Emperours yt were chrystened / & after slayne of the hoost. They bequethed all theyr tresour at theyr deth yt it sholde be dysposed to poore men. And saynt Lau\u2223rence at ye assygnacyon of his mayster ye pope departed this tresour about Rome the whiche was grete cause of his mar\u00a6tyrdom. vt qide\u0304 dicu\u0304t. \u00b6 Dece two Philyps his lor\u2223des / & after yt he was slayne wt his sone. \u00b6 Fabian{us} a martyr & a Romain was pope after Anteros, for 12 years. This was a very holy man. When Christ's men stood to await the election of the pope, suddenly a white dove or a coloured one descended on his head, saying to him, \"Thou shalt be pope of Rome.\" This man ordained that cream should be consecrated every year on Shrove Thursday. He also divided regions for deacons, who were to write the lives of martyrs. And at the end, Decius slew him.\n\nCornelius, a martyr, and Romain were pope after Fabian, for three years. This man took up the bodies of Peter and Paul and, with great honor, placed them in revered places. His sons Volusianus were emperors for two years. They fought with Emilianus. Both were slain, and Emilianus was slain in the third month.\n\nValerian was emperor with his son Galen, for 15 years. This man was virtuous and manly at first, but later he gave in to vice and much misery, and so was his son Galen. Valerian went to the land of Persia, and there, for the shedding of martyrs' blood, he was taken by the Persian king. Perse, having taken him, put out both his eyes and kept him in great bondage, to the extent that whenever he rode, Valerian was to lie down and he would mount his horse. Galienus, his son who was left in Rome, caused him to be less cruel against Christian men. And this was the eighth persecution of the church by this emperor, which caused the Romans to lose their kingdoms, which were never recovered again by the emperor, and a general pestilence spread throughout the world during this time.\n\nStephen, a martyr, was pope for three years after Lucius. This man decreed that no woman should wear holy clothes except for the worship of God.\n\nSixtus, a Roman, was pope for two years after Stephen. This man decreed that the Mass should be said over water, which had not been the case before, and then he died.\n\nDionysius, a Roman, was pope for two years after Stephen. This man divided parishes. Churchyers / and assigned to churches certain priests. Felix, a martyr, was pope after Dionysius for two years. He ordained that masses for the memory of martyrs should be said, as well as the Dedication of the church every year.\n\nClaudius was emperor after Valerian. This man subdued the Goths nobly and then deceased.\n\nEuticius, a martyr, was pope after Felix for eight years. He ordained that corn and beans should be blessed on the water. He also buried 305 and 44 martyrs with his own hands.\n\nAurelius was emperor after Claudius for five years. This Aurelius was the first to show kindness to Christians, which resulted in victories in every place with great glory. However, when he was deceived by wicked men and pursued Christians fiercely, especially in Persecution of Carthage, he had no good fortune after that and was killed. This was the ninth persecution of the Christian faith.\n\nTacitus was emperor after this man and reigned for only three months before being killed in Ponto.\n\nProbus was Emperor, after five years and four months. This man recovered Francia, which was occupied by barbarian men. And he granted them and Panponias permission to have vineyards. And when he had almost made all the tribes peaceful, he said, \"Knightes within a little time shall no longer be necessary.\" And immediately after he was killed at Sirmium. Carus and his two sons, Carus and Num\u00e9rianus, were emperors after Probus, but they both died soon, and their father was drowned, and the two sons were killed. They all ruled for only two years. Diocletian and Maximian came after these three emperors; the one ruled in the east, and the other ruled in the west. The first thing Diocletian did, he burned all the books of the Christian men that could be found. These tyrants did more harm to Christian men than any other. For ten years their persecution lasted, and as we read, within thirty days, twenty thousand men were killed for Christ's cause. And in England, almost all the faith was destroyed in the time of Maximian. Gaius succeeded Euticianus as pope. He decreed that no one should accuse a bishop or other cleric to any secular judge. A pagan or heretic should not accuse a Christian. He also decreed that the worthy should ascend to their orders in a gradual manner: first becoming a beacon, then a priest, and finally being martyred under Diocletian.\n\nMarcellus sacrificed to idols. Afterward, he publicly repented and suffered death for the faith of Christ. His body remained unburied for three days due to fear of God's curse. Later, through a vision of St. Peter and Marcellus, he was buried at St. Peter's authority of the pope. According to the 17th decree of Maximian, he died for his faith.\n\nEusebius, a layman, succeeded him two months and certain days. He was made pope and decreed that a layman should not accuse his bishop, except if he departed from his faith. Albon, who was once a pagan, lodged a certain man who converted him to the faith. after I was judged unto death / and many people turned to our Lord near the water, which he made dry through his prayer. He suffered death nearly at the city of Veii, and much people should fast on Mondays and Thursdays, as pagans do. At the last, he was martyred, as all his predecessors were.\n\nYou should know that there were 31 popes of Rome martyred, one after another. Peter was the first / and this Melchiades was the last. After Gregory, it was laudable (as Martin says in his chronicles) to desire a bishopric.\n\nGalerius was emperor after Diocletian for two years / and another with him was called Constantius. The empire was then divided. This Constantius, after he had conquered all Spain, came into great Britain / and there he wedded a king's daughter / by whom he had Constantine. And this same Constantius died in Britain / and lies at York / as Martin says in his chronicles / and left living Constantine, who was king of Britain. Silvester was pope after Melchiades. This was a glorious confessor and he worshiped the church of God in both writing and miracles. He received the patrimony of St. Peter, that is, the kingdom of Italy with the city of Rome from Constantine the emperor. He baptized Helena and the Jews, and then he died a confessor.\n\nConstantine was emperor at this time. This Constantine was a glorious and victorious man in battle. In governing the common people, he was very wise. In the necessity of the faith, he was without comparison devout. His pity and holiness are so written in the books of holy doctors that without doubt he is to be numbered among saints. And the Greeks say that at the end of his life, he became a monk. You can learn more about him in the chronicles of England, for he was king of England.\n\nHelena, the queen mother, returned the holy cross this time. And she founded 120 colleges and glorified the state of the holy church. Nicholas, the bishop of Myra, was an holy man at this time. Athanasius was the bishop of Alexandria, a glorious doctor, and made the cymbal ring \"Quicumque vult salus esse.\" &c. Marcus was pope after Silvester for two years and eight months. This man ordained that the Creed should be sung openly in the church, and that the bishop of Ostia should consecrate the pope, and that he should wear a pall. Julius was pope after Marcus for ten years. This man was exiled for ten years and afterward suffered death under Constantine the Second. Constantinus and his two brothers reigned for 24 years, and in his last days he was corrupted by the heresy of the Arians, by a bishop named Eusebius, and he persecuted the church of God strongly. The end of this man was this: As he should go to Constantinople for a great council, in which council he thought he could have condemned the bishop and the clerics of true belief, he went. before vnto a chambre to auoyde suche thinges as nature requyreth / & a\u2223none sodeynly his bowelles fell fro\u0304 hym\nand so dyed. \u00b6 Libersus was pope af\u2223ter Iulius .xix. yere and .vij. monethes. Than was ye seconde dyscorde of ye chir\u2223che bytwene Liberi{us} & Felix for ye heresy of the arryens the whiche fauoured Li\u00a6berius. Than Constancius ye emperour called agayne Liberius from his exyle bycause he fauoured this heresy. And ye chirche deiected Liberius / & toke Felix for pope / and the other was expulsed as an heretyke of the chirche. But Felix ob\u00a6teyned not / for ye emperour put in Libe\u2223rius & expulsed Felix. \u00b6 Felix was pope after the deth of this Liberius / & he de\u2223clared Co\u0304stancius ye emperour an here\u2223tyke / and anone after he was martyred. \u00b6 And here was the fyrst that euer the chirche of Rome had an infamed pope. For all ye predecessours of this Liberius were sayntes / & gaue holy ensamples. \u00b6 Iulianus apostata was after Con\u2223stancius emperour .ij. yere and .viij. mo\u2223nethes. He was called apostata bycause He fled this Constantius, who slew his brother, and out of fear of death became a Christian man and a monk. But later, by the counsel of a necromancer, he asked the devil whether he should be emperor or not. The devil said that he should be emperor on the condition that he should forsake his Christian faith and be utter enemy to Christian men. And so he did, for he gave leave to the Jews that they should rebuild the temple in spite of the Christian men. He took all the goods the Christians had and destroyed many of them.\n\nJovian was emperor after him for six months. When Julian was dead, the host chose Jovian as emperor, and he was a Christian. He said it was not becoming of a Christian to rule over so many pagan people. They answered and said, \"Rather than he should forsake the empire, we would be satisfied.\" And thus he took the dignity. But he was soon dead, and in a mysterious manner. For he was laid in a close house (after his journey) made all of stone, newly whitewashed. Lyme/ In which they made a fire of charcoal and the air of these two on the morrow, he was found deceased. \u00b6 Valentinian, with his brother Valentinian, was emperor after Jovian. They sprinkled the lords. This Valentinian struck the minister who poured water upon him and said he was rather defiled thereby than cleansed. Because of this, Julian exiled him. But our Lord God, for his open confession of His name, rewarded him with the empire. His brother Valentinian fell into the opinion of the Arian heresy. \u00b6 Damasus was pope for 18 years and 2 months. He was an eloquent man in verse and wrote many stories of popes and martyrs. He ordained that \"Laudes Marias\" should be said at the end of the psalms, and this was at the request of St. Jerome. Through the power of this pope, Jerome translated the Bible from Hebrew into Latin, and then he died a confessor. \u00b6 Valentinian, with Gratian and Valentinian, were emperors for four years. In this time, churches were opened again. And Christians were forbidden to renew the service of God, as it was defended before emperors infected with heresy, such as Valens and others. Therefore, the church had no freedom while Valens was alive. A synod of about 100 bishops was convened under Damasus, pope at Constantinople, against Macedonius, an heretic who denied the Holy Ghost as being the Verry God. And the Creed was made, which is sung in the church on holy days. Augustine of Carthage in Africa was alive at this time; he was as noble a thinker as could be and unrivaled in philosophy and poetry in his youth. He understood anything a philosopher discovered in his youth with little effort. Around this time, he was sent to Milan, where he was immediately converted by St. Ambrose and baptized. This man grew into a noble doctor of the church. And not long after, he was bishop of Hippo. He lived there for 40 years and wrote much divinity, as in his books. Siricius was pope after Damasus for 15 years. He condemned heretics. lytell elles is wryten of hym. \u00b6 Theodosius sone to Gracian with Vale\u0304tyne his vncle was emperour .xxvij. yere. This man was a chrysten man & a gracyous / & in gouer\u2223nau\u0304ce lyke to Traian / soone wroth / and anone reconsyled. This man on a daye whan he wold haue gone to here masse saynt Ambrose forbade hym the entre of the chirche tyll he had done penaunce / & made satisfaccyon for y\u2022 sleynge of y\u2022. xxx knyghtes / whiche he slewe in angre at Constantinople. Wherfore they made a lawe that y\u2022 sentence of a prynce shold be deferred .xxx. days of those that shold do execucyon yf they myght fall in y\u2022 grace of y\u2022 prynce wt in the .xxx. days. \u00b6 About this tyme was a childe borne in y\u2022 castell of Emons from y\u2022 nauyll & aboue deuy\u2223ded in to two bodyes / hauyng .ij. hedes and two wyttes / so that the one \u2022 power of god / & shed no blode Agaynst this blasphemy saynt Austyn made y\u2022 solempne werke y\u2022 whiche they call. de ciuitate dei. \u00b6 Honori{us} was em\u2223perour wt Theodosius his broders sone xv. yere / & he was a man of holy life for two wives he had, and with both yet he died a maiden. He loved particularly the church and hated heretics. Ieronymus died at this time in Bethleem in the year of his age, 751. Sanctus Herachides, who wrote the Vitae Patrum to Lansuper, was alive at this time. John Chrysostom was exiled by Eudochia, the wife of Arcadius, and through the heat of the sun he died. Anastasius was pope after Symmachus for three years. This man ordained that every man should stand at the reading of the holy gospels, and that a maimed man should not be priest. Innocentius was pope after Anastasius. This man ordained that sick men should be anointed with holy oil and that the kiss of peace should be given at mass. He condemned Pelagius as a heretic. And many other things he did. After Innocentius, Zosimus was pope for two years and eight months. This man ordained that clerks should be no taverners nor sell wine, and that a bondman should not be made priest without his lord's license. Bonifacius was pope after Zosimus. Romain was pope for four years. He decreed that a woman should not touch the pall of the altar nor wash the altar. Celestinus, a Roman, was pope after Bonifacius for eight years and nine days. He instituted that a verse of a psalm should be said before mass and that the Grayle and the offertory should be said before the sacring. This man sent Saint Patrick to Ireland to convert that land. And Palladius, a deacon of Rome, to the Scots for conversion. In the fourth year of this man's reign, there was a general Synod at Ephesus of 300 bishops against Nestorius the heretic. Theodosius the Younger with Valentinian his new ruler reigned for 27 years. In his time, the least was instituted, which is called the Adwicula Sancti Petri. And in his time, Saint Augustine died in the year of his age 75. This was the time when the seven sleepers slept for 200 years. This man died at Constantinople. He was buried there. In the time that the Saxons entered England, and soon thereafter they grew mightily, eventually obtaining all the land. Sixtus, a Roman, was pope for eight and a half years after Celestinus. He was a holy and meek man, and little is written about him except that he built Santa Maria Maggiore. Leo, a confessor, was pope after Sixtus. He was as holy as any man. Five times a day or more, he would say mass. Once, after a certain woman kissed his hand, he was tempted by her, and as penance, he had his hand struck. During the time of Pope Marcellus, Emperor Marcian was in Calcedonia where the fourth universal synod of 553 AD was held, with 600 bishops opposing Eutychius, the abbot of Constantinople, who refused to acknowledge the real presence of Christ in the Eucharist.\n\nIn the time of Emperor Marcian of Rome, Vortigern was king of Britain, now called England, during which the Saxons came into Britain. And the Chronicles record that there were seven kings of England. And because it is tedious for human reason to recount many diverse names together, the Chronicles of England shall be compiled together until it comes to Alfred, in whose time the Danes invaded England. And the popes and emperors and other things in the same time shall be compiled.\n\nDuring this time, the wardens who had been charged with keeping the children of Constantine, that is, Aurilambros and Uther, were summoned to little Britain by Constantine's sons. This was the time when the Saxons, who were pagans, first came into Britain, now called England, under Vortigern, who was crowned king of this land. The wardens, who had these two children in their care after their father's death, that is, Constantine, dared not dwell in this land with those children. But they were conveyed to the king of Little Britain, as he knew of Vortiger's treason that had made him king, resulting in the death of their elder brother, Constantine. Therefore, one hundred knights of Pehites were put to death and bore the blame, as Vortiger was unaware of this or consented to it. Fearing that Vortiger would put them to death through his treachery and falsehood, as he had their brother before, they were taken to Little Britain. The king received them with much honor and put them under nursemaids' care. There they dwelt until they grew fair and strong, and they thought they would be avenged for the death of their sister Constance when they saw their opportunity, as you shall hear later.\n\nIt was not long after that news reached the kin of the hundred knights of Pehites that they had been condemned and put to death in this land through Vortiger. The kin were greatly angered by this. They swore to avenge the death of their kin and came into this land with great power, robbing and killing in many places, causing all the sorrow they could. When Vortiger learned of this, he was filled with great sorrow and was greatly troubled. And in another place, he received news that Aureliambros and Utter his brother were organizing and assembling a great host to come into Great Britain to avenge the death of their brother Constans. So on one side and on the other, he was brought into such sorrow that he didn't know which way to turn.\n\nSoon after this, news reached Vortiger that a large number of strangers had arrived in the countryside of Kent, and he didn't know when they had come or why they had come to this land. The king sent a messenger there immediately, ordering some of them to come and speak with him to find out who they were, what they wanted, and where they intended to go. There were two brother masters and princes among these strangers. One was called Engist, and the other Horne. Engist went to the king and told him the reason they had come to this land and said, \"Sir, we are of a country called Saxony, which is the land of Germany, where there is so much sorrow that the land cannot sustain its people. And the princes and masters of the land summon before them men and women from the bold may, and give them horses and equipment, and all that they need, and bid them go to another to tolerate them if they might deliver his land from his enemies. He would give them reasonable lands to dwell in forever. Engist thanked him greatly, and in this manner he and his company of twenty men were retained by King Vortiger, and at last were delivered a clean land from its enemies. Then Engist asked the king for much land for himself and his people. The king answered, \"It cannot be done without the consent of my Britons.\" Engist. prayed he again from as much place as he could compass with a thumb of a skin, whereon he might make a dwelling for her. And the king granted him freely. Then Engist cut a bull's skin as small as he could into a thickness and therewith encompassed as much land as he could build upon a fair castle. This castle was made and well adorned. Engist privately sent by letter to the courtyard where he had come from for a hundred ships filled with men who were strong and bold and also skilled in all battles, and that they should also bring with them Romewen his daughter, who was the fairest creature that any man might see. And when those people whom he had summoned had come, he took and led them into the castle with great joy. And himself on a day went to the king and prayed him there worthy that he would come and see his new manor that he had made in the place that he had encompassed with the skin's thickness. The king granted him willingly. And he went with him [Thyder], and was pleased with the castle and the fair week. They ate and drank together with great joy. When night came and King Vortiger was to go to his chamber for rest, Roewen, Engist's daughter, came with a golden cup in her hand and knelt before the king. The king did not understand the language the Britons spoke yet. Nevertheless, a Latin interpreter explained to the king the great beauty of this fair lady Roewen, who knelt before him. He took her up and put his arms around her neck, and three times sweetly kissed her. Immediately, he was enamored of her and desired to make her his wife. He asked for her hand from Engist her father. Engist granted him this condition: that the king would give him all the land of Kent, so that he and his people could dwell there. The king agreed privately with a good will. Afterward, he married the damsel. The Moor caused much confusion to himself. And therefore, all the Britons became angry because he married a woman from Mysbury. Thus, they all left him, and would do nothing that he had to do. This Englishman went into Kent and seized all the land into his hands for himself and his men. He became of great power within a little while and had so many people that men did not know in a short time which were the kings men and which were Aethelstan's, so the Britons had great fear of him and said among themselves, \"If we do not take other counsel between us, all the land shall be destroyed through Aethelstan and his people.\" Vortigern, the king, had begotten three sons on his first wife; the first was named Vortimer, the second Catagren, and the third Pascent. The Britons, by one accord, chose Vortimer to be their lord and sovereign, and crowned him king, and would not suffer Vortigern to reign any longer because of the alliance between him and Aethelstan. The Britons organized a great host to drive out Aethelstan and his company from the land. And gave him three battles. The first was in Kent, where he was lord. The second was at Tetford. And the third was in a shore on this side Colchester in a moor. In this battle met Catagren and Horne, Engyst's brother. So that each of them slew other. But since the country had been given long before to Horne through Vortiger, whom he had married his cousin, there he made a fair castle that is called Horne castle after his own name. Vortimer was so annoyed for his brother's death that he let down the castle to the earth. And after he ceased not night nor day until he had driven out Engyst and all his people from the land. And then Roewnen his daughter made great sorrow and craftily spoke to those next to King Vortimer. And privately entered them. And so many gifts she gave them that the king was poisoned and died at London in the fourth year of his reign. After Vortimer's death, the Britons, by their common assent, made Vortiger again theirs. King, upon this agreement, that he would never again allow Engist or any of his men to return to this land. And when all this was completed, Queen Rowena privately sent a letter to Engist, informing him that she had employed Vortimer and that Vortigern, her lord, had regained the crown and ruled. She urged him to come back to this land well-prepared with a large army to avenge himself on the Britons and to reclaim this land by might and strength. When Engist heard these tidings, he was filled with great joy, and he quickly assembled an army of fifteen thousand men, bought with every battle, and came into this land.\n\nVortigern, upon learning that Engist had returned with a great power into this land, gathered the Britons and went out to meet him for battle. But Engist, fearing the Britons greatly, as they had previously discovered him, asked Vortigern for a truce day. He claimed he had not come into this land for battle, but to regain his land if he could through agreement. King Vortiger, at the instigation of his Britons, granted him a love day. It was arranged by the Britons that the love day should be held beside Salisbury on a hill, and Engyst was to come there with four hundred knights and no more, as well as the king with as many of his wisest men. And on that day, the king came with his retinue as arranged. But Engist had secretly instructed his knights that each of them should put a long knife in his hose, and when he said, \"Fair sirs, it is time to speak of love and peace,\" each man should draw out his knife and kill a Briton. And so they killed a thousand and six hundred knights, and with great sorrow, many of King Vortiger's men took him and led him to Thongcastle and imprisoned him. Some of Engist's men wanted to burn the king alive. In order to save his life, Vortiger granted them as much as they demanded - all the land, towns, castles, cities, and boroughs to Engist and his people. And all the Britons fled thence into Wales. There held them still. And Engist went through the land and seized all the land with franchises, and in every place he let cast down churches and houses of religion, and destroyed the Christian faith throughout all this land, and changed the name of the land so that no man of his was so bold after that time to call this land Britain, but call it English land. And then he departed the land to his men and made seven kings to strengthen the land, so that the Britons should never come there again. The first kingdom was Kent, where Engist himself ruled and was lord and master over all the others. The second was Wessex, now called Winchester. The third was West Saxon. The fourth was East Saxon. The fifth was East Anglian, now called Norfolk, Suffolk, Mercians refer to the earldom of Nicholl. The fifth kingdom was:\n\nWhen Engist had departed the land in this manner to his men and delivered Vortiger from prison to go where he would, and he took his way into Wales where his Britons dwelt, for the land was strong and ill to conquer, and: Engist never came there to this Britoys and asked counsel what was best to do he might keep and defend himself there, if necessary. Masons were hastily fetched and began work on the hill of Breigh. But indeed, it went poorly with this work, for the masons worked day and night, and they did not know what it might be, and the king was greatly annoyed by this chance, and did not know what to do. Therefore, he had the wisest clerics and learned men sent after, who might be found throughout Wales, for they should tell him why the foundations failed under the work, and should tell him what was best to do. And these wise men had long studied, they told the king that he should seek a child born of a woman who had never known a man, and that child he should kill and temper with his blood the mortar of the work, and so the work should ever endure without end.\n\nWhen the king heard this, he commanded his messengers at once to go throughout all Wales to seek that child. Find him and bring him forth with you to him. In recognition and as witnesses of this matter, he had given them his letters, so that they would not be disturbed by anyone or hindered. Then the messengers went on and traveled so fast that they reached a town called Carmarthen. As they passed by, they found two children, age twenty-four, quarreling together with hasty words. One of them said to the other, \"He did it,\" he said. \"You do wrong to struggle with me, for you have neither wit nor reason as I have.\" Merlin replied, \"Of your wit or reason I make no account, for it is commonly said that you have no time with God Almighty, since you had no father, but every man knows well who was your mother.\"\n\nThe messengers of King Vortiger, when they heard this quarrel between the two boys, asked them who stood beside them when Merlin was born and also who had raised him. They told them that a great lady of Carmarthen, named [Name] the Fair, had done so. Adhan was his moder, but no one knew who was his father. When the king's messengers heard these tidings, they went immediately to him who was in charge of the town and told him the king's will and showed him his letter, explaining why they had come. Merlin and his mother were then summoned before the town warden, and he commanded them to go with the king's messengers. Merlin and his mother went thence and came before the king, and there they were received with much honor. The king asked the lady if the child was her son and who had begotten him. The lady answered tenderly, weeping, and said, \"I never had company of man in the world, but, sir, I say, when I was a young maiden in my father's chamber, with other of great lineage in my company, who often went to amuse themselves, I was left alone in my chamber and would not go out for fear of the sun, there came once a fair bachelor and entered my chamber where I was alone, but how he came in and where, I neither knew then nor do I know now.\" not for the doors were firmly barred / and he played a game of love with me. For I had no might nor power to defend myself from him. And often he came to me in the foregoing manner / so that he begot this child, but I could never tell what he was.\n\nWhen Merlin had heard all that his mother had said / he spoke to the king in this manner. \"Sir, ask me no more about how I was begotten, for it does not concern you or anyone else to know / but tell me why I have been brought to you / and why you have summoned me. Indeed, the king said / my wise counselors have told me that the mortar of a work that I have begun requires your blood to be tempered with it / or the foundation will fail forever. Sir, said Merlin / will you shed my blood to temper with your mortar? You said the king / or else my castle will never stand, as my counselors tell me. Then Merlin answered the king. \"Sir, let those wise counselors come before me / and I will prove that they do not speak truthfully.\" When the wise men had come, Merlin asked if his blood was the cause for the work to stop and not endure. All the wise men were ashamed and could not answer. Then Merlin told the king, Sir, I will tell you the reason why your work is failing and cannot stand. There is a great pool of water under the mountain where you build your tower, and in the bottom of the pool, under the water, there are two dragons: one is white and the other red. Dig deep until your men reach the pool, and have your men drain all the water out. Then you will see the dragons as I have told you. And this is the reason why the foundation is falling. The king immediately ordered digging beneath until his men reached the pool, and had them drain all the water. There they found the two dragons as Merlin had told them, fiercely fighting each other. And after, the white dragon came again and strongly fought against the red dragon and healed its wounds and overcame it. He fled from then and never returned. He saw this battle had great marvel, and prayed Merlyn to explain what it might mean. Merlyn replied, \"I will tell you. The red dragon signifies yourself, and the white signifies the Saxons, who first took and held your land, and fought against you. But the Britons of your lineage overcame them and drove them away. And at the coming again of the Saracens, they recovered this land and held it forever, driving out the Britons and doing with this land all their will and destroying Christianity throughout it. You first rejoiced in their coming, but now it has turned to your great damage and sorrow. For the two brothers of Constantine, who were kings, whom you spared, will come before fifteen days have passed from little Britain, and they will avenge their brother's death. They will first bring you sorrow, and afterward they will kill a great part of the Saxons and drive them out.\" Out all thou shall fall. Understand well that Arthalus will be king, but he will be poisoned, and his reign will be brief. Merlin and his mother departed from the king and returned to Carmarthen. Shortly after, tidings came to the Britons that Arthalus and Uther his brother had arrived at Totnes with a great host. And immediately the Britons assembled them and went to receive Arthalus and Uther with great nobility, bringing them to London and crowning Arthalus as king. And immediately he asked where Vortigern might be found, the one who was king, for he wished to avenge his brother's death and then wage war on the Saxons. They told him that Vortigern was in Wales, so they led him there to wage war. Vortigern knew that those brothers had come to conquer him and fled to a castle called Gernon, which stood on a high mountain, and there he held out. Arthur and Uther and their people had The castle was besieged for a long time, as it was strong and well fortified. In the end, they set wild fire and burned houses, men, and all their belongings within the castle. Vortiger was among those burned to death. Then, Engist ruled in Kent and heard the news. He immediately fled towards Scotland, but Aurilambros and his men met him in the northern region and gave him battle. Engist and his men defended themselves as long as they could, but they were defeated and slain. Otta, his son, fled to York. Aurilambros pursued him eagerly. Otta stood him off for a little while, but later surrendered to him. Aurilambros received him and granted him the land of Galeway in Scotland, where they dwelled. After that, King Aurilambros traveled through the land and erased the name of Engyst's land, that of Engist. after his name had called it before. Than he let call it agayne grete Brytayne / and let make agayn chirches and houses of re\u2223lygyon / castelles / cytees / and borowes and townes that the Saxous had de\u2223stroyed / and came to London / and dyd do make the walles of the cyte / whiche Engist & his folke had cast downe. The Brytons ladde hym to the mou\u0304t of Am\u2223brian where somtyme was an hous of relygyon whiche than was destroyed through ye paynyms / wherof a knyght that was called Ambry that somtyme was fou\u0304der of that hous / and therfore the hyll was called the mount of Am\u2223bryan. And after it was called Ambes\u2223bury / and shall be so for euermore.\nHOw the kynge Aurilambros let amende and redresse the hous of Ambesbury / and put there in monkes / but now there be Nonnes / alytell from the place that was called Salysbury / or where as the Saxons slewe the Bri\u2223tons / where as Engist and the Britons sholde haue made a loue daye / in yt whi\u2223che tyme there were slayne a thousande & .lxj. knyghtes through treason of The king intended to create a monument of enduring stone in memory of them. They sought counsel on how to proceed. The bishop of London, named Terence, suggested seeking out Merlin. Merlin was located and came to the king. The king shared his plan for the monument with Merlin. Merlin replied, \"There are great stones in Ireland on the hill of Giants' Graves, called the Rolling Stones. If they were here, they would last forever in memory of those knights buried here. The king persisted, \"Stones as hard in my land as in Ireland.\" Merlin admitted, \"That's true, but there are no such stones in your land. The giants placed them for their own benefit. Whenever they were wounded or hurt in any way, these stones healed them.\" washed the stones with hot water and then they were whole. And when the Britons heard of this, they went and swore among themselves that they would seek out those stones and took with them Uther's brother to be their chief captain and five M.M. [1] Merlin advised them to go to Ireland and they did. When King Guillomer of Ireland heard that the strangers had arrived in his land, he gathered a great power and fought against them, but he and his people were defeated. The Britons went before them until they reached the mountain of Kilian and climbed up. But when they saw the stones and the manner in which they stood, they had great marvel and said among themselves that no man should be able to move them with any strength or engine so great they were and so large. But Merlin, through his craft, removed them and brought them to their ships and returned to this land. Merlin placed the stones where the king would have [1. Five myrmidons or strong men] And they set them in the same manner that they stood in Wales. When the king saw it, he thanked Merlin and richly rewarded him at his will, and called the place Stonehenge forever. And men should understand that Vortigern's son lived in the same time and came into this land with great power, and arrived in the northern country. He desired to be acknowledged as Vortigern's heir and strongly trusted in the company he had brought with him from the land of Germany, and had conquered all the north to York. But King Ambrosius heard this and assembled a great power of Britons and went to fight against Vortigern. He defeated Vortigern and all his people. But Vortigern escaped with some of his men and fled to King Guillimer, and prayed him for help. The king granted him willingly, and said that he would help him according to the agreement that I myself must go with you into Britain, and I would avenge. Upon the Britons, they came into my land and took the stones called gyauTES karoll with great strength. King Guillomer ordered his ships and went to the sea with fifteen. It happened that King Aurilambros lay besieged at Winchester and could not help himself. So he sent in his name his brother with a power to help Wales, and there he went as much as he could. The king of Ireland and Pashent had heard that Aurilambros was sick, and a Saracen came to them, called Coppa, and said, \"Sir, dwell here all in peace with your host, and I promise you through my knighthood that I will kill King Aurilambros who is sick. Then Pashent said, \"If you do so, I will richly reward you for his malady.\" The traitor Coppa then said to the king, \"Sir, be of good comfort, for I will give you such a medicine that you will immediately sweeten and desire to sleep and have good rest.\" And the traitor gave him such poison to sleep that immediately in his sleeping he died. When the traitor said he would go out into the field until he was awakened, and so he escaped away, for no one had suspicion of him because of his hound's baying and his broad shaven crown. But when the king's men knew he was dead, they became very sorry and quickly sought the traitor, but they could not find him. He had returned again to the host from where he had come.\n\nWhen King Aurilabros was thus dead and poisoned at Winchester, on the morning after his death around the time of prime, there was seen a great and clear star, and the star's beam was brighter than the sun. At the star's beam appeared a dragon's head, and out of its mouth came two large lights that were as bright as any fire burning. The one beam toward France and straight over the sea in that direction, and from the star came seven clear beams, long as it were the light of a fire. This star was seen by many men, but none of them knew what it meant. King Aurilambros' brother, who was in Wales with his retinue of Britons, saw that star and the great light it gave. He marveled at it greatly and wondered what it might mean. He called upon Merlin and asked him to explain its meaning.\n\nMerlin gazed at the star for a long time and then wept tenderly, saying, \"Alas, alas, that such a noble king and worthy man as your brother Aurilambros is, should be in such a state.\" Merlin went on to reveal that Aurilambros had been poisoned, and that the star signified this. Merlin also saw that the head of the dragon at the star's beam pointed towards the east, indicating that the king himself would become a king and reign. Furthermore, the star's beam stretching towards Ireland signified that the king would have a daughter who would become queen. Additionally, the star's beam stretching towards France indicated that the king would have a son who would conquer all of France and its lands belonging to the crown of France, and this son would be a worthier king and of greater honor than any of his ancestors. Irlonde. And the seven beams signify that you shall have seven sons, and each one of them shall be king and reign with great honor. Do not linger here any longer, but go and give battle to your enemies and fight bravely against them, for you shall overcome them and achieve victory. Farewell, Merlin, and I took his men and marched towards my enemies. We fought fiercely together, and he discomfited his enemies and destroyed them. I myself slew Pashent, who was Vortigern's son. And my Britons slew Guillomer, who was king of Irlonde, and all his men. After the battle, I took the way towards Winchester to bury King Aureliabros, my brother. But it was his body that was borne to Stonehenge with great honor, as he had decreed in memory of the Britons who had been slain through the treason of Engyst. That very day, they buried Aureliambros in the second year of his reign with all the honors that were due. After the death of Arthur's brother Uther, he was crowned and ruled worthily. I remember the dragon he was likened to. He had two dragons made through the counsel of his Britons. One he had born before him when he went into battle, and the other he left at Winchester in the bishop's church. Because of this, he was called Ever after Uther Pendragon. Otta, son of Yvain, was little more than a new king when he began to make war against him. He gathered a great company of his friends and kin, and his brother Ossa. He had taken all the land from the Humber to York. But those of York held out strongly against them, refusing to let them enter the city or surrender it. He besieged the town at once and gave it a strong assault, but they of the city kept them well and strongly. When Uther heard of this, he came there with great power to help. And they rescinded the cite / and ended the siege, giving a strong battle. Otta and his company defended as well as they could. But in the end, they were discovered / and most of them were killed. Otta and Ossa were taken and imprisoned in London. Utter himself dwelled for a while at York / and afterwards went to France. And at Easter, he intended to bear the crown / and hold a solemnity. The earl of Cornwall and Igrena his wife sat next to the king. When the king saw the fairness of that lady whom she had, he was immediately enamored of her beauty / and kept casting furtive glances and laughing at her. Finally, the earl perceived their clandestine glances and the love between them / and rose from the table in anger / and took his wife / and called to himself his knights / and went away in a rage without taking leave of the king. The king immediately sent after him that he should come back / and not leave in anger. The earl would not come back in any way. The king was furious and defied him, the earl went then to Cornewayle with his wife to the castle of Tyntagell. The king ordered a great host and came to Cornewayle to destroy the earl if he could. But he had put him in the strong castle of Tyntagell, which was well fortified, and would not yield to the king. The king immediately besieged the castle and stayed there for fifteen days, but could not succeed, and continually thought of Igaine and her love, so much so that he did not know what to do. At last he called to him a knight named Ulfin, who was clever with him, and told him all his counsel and asked for his advice. Sir Ulfin said, \"Send for Merlin at once, for he can give you the best counsel of any living man.\" Merlin was sent for and came to the king. The king told him all his counsel and his will. Sir Merlin said, \"I will do as much as I can through my cunning that I will make you come to a night in this matter.\" The castle of Tyntagell. The king, through Merlin's craft, had his figure changed into that of the earl, and Ulfin Garlois, his chamberlain, into the likeness of Iordan, the earl's chamberlain. Each was transformed into another's likeness. Merlin then said to the king, \"Sir, you may now go suddenly to the castle of Tyntagell and ask entrance. Do as you will.\" The king took his privy host to govern and led them to a knight he loved much and took his way towards the castle. He took Ulfin his chamberlain and Merlin with him. When they arrived, the porter thought it was his own lord. And when it was time for bed, the king went to bed with Igraine, the earl's wife, and did as he pleased with her, begetting a son named Arthur. The same night that the king lay with Igraine in bed, The earl's wife. The king's men launched a great assault on the castle. The earl and his men defended bravely, but in the same assault, the earl himself was slain, and the castle was taken. The king immediately returned to Tintagel and married Igraine with great honor, making her queen. Shortly after, the time came for her to be delivered, and she gave birth to a son named Arthur. Later, she had a daughter named Amya. When she grew up, a noble baron named Aloth, lord of Leones, was married to her. However, after Utter had ruled for a long time, he fell gravely ill, as if in sorrow. In the meantime, those keeping Otta, Engest's son, and Ossa, his brother, in prison, released them for great gifts they gave and went with them. Once these two brothers had escaped and returned to their own country, they raised a great army and began to wage war against the king. for as much as King Utter was sick and could not help himself, he immediately appointed Aloth, who was then chosen to be warden. And the king was greatly disturbed and had him put in a light litter among his people. They took him to Veroe town and had the gates closed and guarded. The king came and besieged them, and made a strong assault. But they were well defended. The king ordered his guns and engines to shoot at their walls, but their walls were so strong nothing could harm them. Otta and his people had great contempt for a king lying in a litter besieging them, and took council to come out the next day and give battle to the king. In that battle, Otta and Ossa were killed, and all the others fled into Scotland and made Colegrin their leader. The Saxons, who had escaped, returned with a great strength, and among them they said if King Utter were dead, they would well conquer the lord, and thought to poison him and ordered men to do this. They went to great lengths and went there in poor woven clothing to accomplish their false purpose, but it availed not. For they could not come near the king. Finally, they espied that the king drank no other liquor besides him and these traitors privately went to the well and put poison in it, so that all the water was poisoned. And immediately after drinking from it, he began to swell and soon died, and as many as drank of the water also died. And immediately, people of the town stopped the well forever. When the king was dead, his people bore him to Stonehenge with great solemnity of bishops and barons, where he was buried beside Aurilambros his brother. Afterward, they returned everyone and sent for Arthur, his son: and they made him king of the land with much reverence after his father's death, at the age of 17 in his reign.\n\nWhen Arthur was made king of the land, he was but fifteen years old. However, he was fair, bold, and strong in body, and made people rejoice. King Arthur was good and courteous and generous in spending. When he began to reign, he swore that the Saxons would never show peace or truce until he had driven them out of the land. He assembled a great host and fought with Colgrim, who, after the time of Otta's death, maintained the Saxons. Colgrim was discovered and fled to York, where he held out. King Arthur besieged him there but gained nothing; the city was too strong, and it defended itself manfully. In the meantime, Colgrim left the city and went to Childeric, who was king of Alamans, to seek his help. Childeric assembled a great power and arrived in Scotland with five hundred ships. When Arthur learned of these tidings and saw that he did not have enough men to fight Childeric, he left the siege and went to London. He sent messages to Howel, his new sister's son in Little Britain, urging him to come to him with all the power he had. And he assembled a great host and arrived at Southampton, where King Arthur received him joyously with much honor. The two hosts met and assembled, and took their way to Nichol, the town that Chedric had besieged. But it was not taken. They came upon Chedric and his people before they knew where they were and assailed them eagerly. King Chedric and his men defended themselves manfully to their power. But King Arthur and his men slew so many Saxons that such slaughter had never been seen. Chedric and his men, who were left alive, fled away. King Arthur pursued them and drove them out into a wood so they could go no further. Chedric and his men saw that they were brought into great distress and yielded themselves to King Arthur in this manner: he should take their horses and armor, and they would only go on foot into their ships, and so they would go home into their own land and never come again into this land. And upon their assurance of this thing they gave him good hostages. And Arthur, by the counsel of his men, granted this thing and received the hostages. The Saxons then went to their ships. When they were in the high sea, the wind changed as the devil would have it and they turned their navy and came again into this land and arrived at Cirencester. They went out of the shipping town, shut their gates fast, and would not allow them to come within the town. When King Arthur heard these tidings, he immediately had the hostages hanged and left Howell of Britain to keep the march to guard Scotland with half his people. He himself went to help and rescue the town of Bath. When he came there, he gave a strong battle to Childric and slew almost all the people he had. No man could withstand him or endure under the stroke of his sword. Both Colegrin and Bladud his brother were killed, and Childric fled and wanted to go to his ships. But when King Arthur knew it, he took ten thousand men. knights went to Cador, who was earl of Cornwall, to request and stop his passage. Arthur himself marched towards the Scottish border, as messengers reported that the Scots had besieged Howell of Britain there. Cador pursued Charlrick and captured him before he could reach his ships. After this deed, Cador hurried back to Arthur, finding him in Scotland, where he had rescued Howell of Britain. However, the Scots were far within Mountephis, and they held them there for a while. But Arthur pursued them, and they fled into Limoges. In that countryside there were about sixty islands and great abundance of birds and eggs, which were wont to cry and fight together and make great noise when people came to rob them. And so they did, for the Scots were such great ravagers that they took all they could find in the land of Limoges without any sparing, and with this they charged. In the year of the incarnation of Jesus Christ, M. CC. XV, a lamb will emerge from Winton Street. This lamb will have a white tongue and true lips, and holiness will be written in its heart. The lamb will build many godly houses and will have peace for most of its life. It will create one of the fairest places in the world that will not be fully completed in its time. In the end of its life, a wolf from a strange land will cause much harm and sorrow through war. But at the last, the wolf will be mastered by a fox from the northwest, and the wolf will die in water. After that time, the lamb will live no longer but will die. Its seed will be in a strange land. And the land will be without a governor for a little while.\n\nAfter this time, a dragon will come, mixed with mercy and folly. It will have a beard like a goat, and it will bring great destruction in England. And a dragon shall arise, and it will keep the shadow and in that time the sun will be as red as blood visible throughout the world, signifying great pestilence and death of people through sword wounds. And the people will be fatherless until the time that the dragon dies through a hare that shall sing of fatherless people, living in its land, destroyed.\n\nAfter this dragon comes a goat from Carthage that will have horns and a silver beard. And from its nostrils shall come a flood that will signify famine, sorrow, and great death of the people. Much of its land in the beginning of its reign will be wasted. This goat will go over into France, and it will open the flower of its life and death. In its time, an Eagle will arise in Cornwall that will have golden feathers. Proudly, it will be from that land, and it will despise lords of blood. And after, it will flee shamefully by a bear at Gaulersch. And afterwards, bridges of men will be made. costes of the sea and stones shall fall from castles and many other towns shall be made plain. In this time shall seem it the bear shall burn, and a battle shall be done upon the arms of the sea in a field or designated as a shield, and at that battle shall die many white heads. Wherefore this battle shall be called the white battle. And the aforementioned bear shall do great harm, and it shall come out of the southwest and from its blood. Then shall the goat lose much of its land until the time that shame overcomes it. And then shall it clothe itself in a lion's skin and then shall it win back what it had lost and more. For a people shall come out of the northwest who shall make the goat so afraid that it will be in great perplexity. And it shall avenge itself on its enemies by the counsel of two owls that first shall be in peril for being undone. But the old owl shall go away for a certain time and after shall come again into this land. These two owls shall do great harm to many one. they shall assemble and go to war against the forenamed bear. And at last, the goat and the owls shall come to Burton upon Trent, and go over, and for fear the bear shall flee and a swan with him towards Burton towards the north, and there they shall be with a hard shower, and the swan shall be taken and killed with sorrow, and the bear taken and headed next to his nest, standing upon a broken bridge, on whom the sun shall cast its beams, and many shall seek him for virtue that shall come from him. In the same shall die for sorrow and care a people of his land, so that many lands shall be upon him, making him bolder thereafter. And those two owls shall do much harm to the aforementioned flower of life, and shall lead her into distress, so that she shall pass over the sea into France to make peace between the goat and the Florentine, and there she shall dwell till a time that her seed shall come and seek her, and they shall still be till a time that they shall clothe them with grace. and they shall seek out owls and put them to despotic death. After this, a boar shall come out of Windsor, which shall have a heart of a white lion and pitiful looking. Its visage shall be restful to seek men. Its breast shall be thirsty and its word shall be gospel. Its hearing shall be meek as a lamb. In the first year of his reign, he shall have great pain to justify the untrue. And in his time, his load shall be greatly multiplied with allies. And this boar, through the fierceness of his heart, shall make wolves become lambs. And he shall be called throughout the world, the boar of holiness, of fierceness, of nobleness, and of meekness. And he shall do relatively all that he shall do to the bourgh of Jerusalem.\n\nHe shall bite his teeth upon the gates of Paris, and four lands shall tremble for fear. Gascony shall submit. In France, he shall put his wing. His The text appears to be in Old English, and there are several errors and inconsistencies that need to be addressed. Here is a cleaned version of the text:\n\n\"The great tail shall rest in England softly. Albania shall tremble for fear of him. This boar shall give mantles to two towns in England / and make the river run red with blood and brains / and he shall make many meadows red / and shall acquire as much as his ancestors did / and before he dies, he shall bear three crowns / and he shall put a land into great subjection / and after it shall be recovered, but not in his time. This boar, after he is dead, for his doughter's sake, shall be buried at Colyne / and his land shall then be replenished with all good.\n\nAfter this boar comes a lamb having feet of lead / and a head of brass / and a heart of a loop / a swine's skin and an hard. And in his time, his land shall be in peace for the first year of his reign. He shall build a city that all the world shall speak of. This lamb shall lose a great part of his land to a wolf / but he shall recover it / and give a lordship to an eagle of his land / and this eagle shall well govern it until pride overcomes him / alas, sorrow / for he shall die of his own.\" brothers swear by the sword. And after, the land shall fall to the aforementioned lamb / which shall rule the land in peace all his life / & after he shall die / & the land shall be filled with all goods.\nAfter this lamb comes a moldwarp / cursed by God's mouth / a thief / a coward / an hare. He shall have an elderly skin as a coat / & vengeance shall fall upon him for sin. In the first year of his reign, he shall have great plenty in his land / and great praise in his land until the time he allows his people to live in excessive pride without chastisement / wherefore God will be angry. Then shall arise a dragon from the north that shall be full of fire / & shall make war against the moldwarp, giving him battle on a stone. This dragon shall gather in his company a wolf coming out of the west to make war against the moldwarp in his siege / & so shall the dragon & he bind their tails together. Then shall come a lion from the eastern land / & shall fall in company with them / & then shall the land tremble. shall be called Englode as an aspen leaf, and in that time castles shall be built upon Thames. It shall seem that the Severn will be dry for the dead bodies that shall fall therein. The four chief rivers in England shall run in blood, and great fear and anguish shall arise. After the moldwarp shall flee and the dragon, the lion and the wolf shall drive them away. The land shall be without them. And the moldwarp shall have no manner of power, save only a ship wherein he may go. And after that he shall give the third part of his land to have the fourth part in rest and peace, and after he shall live in sorrow all his life time. And in his time the hot baths shall become cold. And after that the moldwarp shall die violently and suddenly. Alas for sorrow, for he shall be drowned in a flood of the sea. His seed shall become fatherless in strange lands forever, and then the land shall be divided into three parts, that is, to the wolf, to the dragon, and to the lion. And so it shall be forever. And this land shall be called the land of conquest. And so shall the heirs of England end it. This same time that Merlin told King Arthur of the kings Guillomer of Ireland, he ordered a great power of Irishmen and arrived in Scotland, where King Arthur lay with his host.\n\nWhen Guillomer, who was king of Ireland, heard tidings that King Arthur had entered at Glastenbury, he ordered a great power of Irishmen and came to see them. And so he arrived in Scotland over the sea and came fast by there where King Arthur was with his host. And anon as he knew it, he went toward him and gave him battle and overcame him. And Guillomer fled with his men again into Ireland. And this was done; Arthur returned again to the place where he had left the Scots and would have slain them all. But the bishops, abbots, and other people of the country and ladies came before King Arthur and cried to him, \"Gentle king as you are, a maintainer of Christendom, have pity on us.\" your even Christ/ for by our death you get no worship,/ as to slay Christ's people/ & therefore have mercy on us/ for we have had much sorrow from the Saxons/ who have passed through our country/ but that is not enough for you/ for they have taken our castles & killed our cattle & eaten/ & much harm have they done us/ & if you slay us crying for mercy, it would be great dishonor to you. For you have done enough to us/ & have overcome us/ & for God's love suffer us to live & have mercy on Christ's people who believe in Christ as you do.\n\nWhen King Arthur heard this sorrow/ he had pity on them/ & gave them life & limb without any more harm/ & they fell down to his feet & thanked him/ & became his liege men/ & he took their homage.\n\nAnd after that, King Arthur turned again with his host/ & came to York/ & there he remained during his voyage.\n\nAnd then he gave all Logres to Aloth, it having espoused his sister/ & plenty of other gifts. That was Gawain, his cousin but of young age.\n\nTo all his men who had served him in his war/ he gave. King Arthur gave rich gifts, thanking them for their good service. When King Arthur had brought his land into peace and rest and it was in a good state, and all was well in every court, he took a wife, who was called Guinevere, and made her queen. She was a fair lady and gentle, whom Cador, earl of Cornwall, had raised in his chamber, his cousin. But they had no children together, and yet King Arthur loved her well. And as soon as winter was past, he summoned a great host and all his barons and said that he would go to Ireland to conquer it. He did not delay long, but passed over into Ireland. Guillomer, the king, assembled a great host and gave battle to King Arthur. But Guillomer was defeated and yielded to him, becoming his man, and to him did fealty and homage, and held that land from that time forward. Afterward, King Arthur went further and conquered Guthrie and Isle of Man, took homage from the people of the land, and dwelt there for eighteen years. At his court in peace, King Arthur reigns with joy and merriment, and no man dared oppose him. He became courteous, large, and honorable, so that the emperor's court in Rome, and no other throughout the world, was accounted to King Arthur as the only man worthy of respect or praise. Therefore, the best knights from all lands came to him to dwell. He received them with goodwill and reverence. And all the knights were so good that none knew the worst. And so, King Arthur established a Round Table, that when they should sit at their meetings, all should be served equally and no one should boast that one was higher than another. At the Round Table were Britons and Frenchmen, Normans and Flemings, Burgundians and Bretons, and from all the lands on this side of the Mount Gory and of his great kingdom of Britain, Wales, Ireland, and Scotland. chevalry came to King Arthur's court. It happened that King Arthur, through the counsel of his barons and lords, intended to conquer all France, which was then called Gaul, from the Roemans who held the land in their power. The Roemans had taken that land from a noble knight and a worthy man named Froll. And when he knew that King Arthur was coming, he prepared a great host and fought with the king. He and his people were defeated and fled to Paris and entered the city, closing the gates behind them. King Arthur, knowing that Froll was in Paris, pursued him and besieged the city. But the city was strong and well fortified, and those within defended it well and manfully. King Arthur stayed there for more than a month, and there were so many people in the city that they consumed all their provisions within: and such great hunger became among them that many died of hunger within the city. Froll asked King Arthur to grant them peas and they agreed. Froll realized he could no longer hold the city against their will and trusted in his own strength. He sent word to King Arthur that they should fight man to man, and they would part ways between them. King Arthur granted it, and the battle was to take place in Paris, where they would engage. They fought fiercely and effectively on both sides, neither able to be deemed the better. It happened that Froll gave Arthur such a blow that he knelt to the ground whether he wanted to or not. As Froll withdrew, his blood fell down by his eyes and face. Arthur, feeling himself hurt, stood up eagerly and took Tabourne's good sword, raising it high, and gave Froll such a stroke that he clove his head down to his shoulders, so that his helmet could not protect him. He fell down dead in the place. The citizens made great sorrow for Froilan and each one yielded them to King Arthur and the town, becoming his men. They did homage and fealty, and he received them, taking good hostages. After that, King Arthur and his host conquered other lands in France, and when he had conquered and taken homage and fealty from all, he executed and drove out all France. And when peace was made over all through his noble knighthood, no man dared to make war against him, neither to arise and make the land of France unquiet. He dwelt there for nine years and did many great wonders, proving many proud men and evil tyrants. It was called Kay Angelo and Angerle of Warwick, and many other rich lords were there. Britons came, among them Dippon, Donaud, Genes, and many others not named here, and many a fair one. King Arthur had held a feast before this, none more grand or lasting for fifteen days, filled with honor and merriment.\n\nThe third day, as King Arthur sat among his kings and those seated at his feet, it was worth noting. Greatly we marvel that you, Arthur, are so bold with the eyes in your head to make war against us of Rome, for you have never before proven or tried the strength of the Romans. Julius Caesar conquered all the land of Britain and took tribute from us; our people have held it for a long time. Now, through your pride, you withhold it; therefore, we of Rome command you to yield it back. And yet you have done more folly, for you have killed Frolic, our baron of France, with wrong; therefore, all the Romans warn you and command you, on pain of life and limb, to be at Rome as soon as possible to make amends for your misdeeds. And it has been done. If you do not come, we shall pass the hill of Joy with strength, and we shall seek you wherever you may be found. You shall not have a foot of land of your own, for we shall destroy it, and afterward, with your body, we shall do as we will. When this letter was read, and all who were present heard it, they were disturbed, and the Britons would have slain the messengers. But the king would not allow it, and said that the messengers should suffer no harm, for they deserved none. But he commanded them to be worshipfully served. And after, he took counsel with the kings, earls, and barons about what answer he might give to the messengers. They counseled him to assemble a great power from all the lands over which he held lordship, and manfully avenge this insult by the emperor who had sent such a letter. They swore by God and by his nativity that they would pursue him and burn as much as they might, and said they would never again send such messengers in this manner. When this letter was written and the messengers took their leave and went out into the world. And when the emperor had finished dealing with King Arthur, Arthur took his host and went to Southampton, where the ships were brought and the people assembled. They went to the sea, and had wind and weather at will. As soon as they could, they arrived at Hinge. Arthur had not stayed in the court long before he was told that a giant had come into Spain and had kidnapped fair Eleanor, who was cousin to Howell of Little Britain. He had taken her to a hill called the Mount of St. Bernarde, and there was no man in the court so bold or hardy that dared to fight him or approach the place where the giant dwelt, which was called Dinabus. Much sorrow there was in that country. When King Arthur heard these tidings, he called to him Kay and Bedewere and commanded them to go and spy out where the giant might be found. They came to the river where this might be. should go to the mountain that was entirely enclosed with water, and yet is and ever shall be. And they saw a burning fire upon the hill. And there was also another hill nearby, and upon that another fire was burning. Kay and Bedewere came to the next hill and found a widow sitting beside a tomb, deeply weeping, and they made great sorrow. And she often said, \"Eleyn, Eleyn.\" And Kay and Bedewere asked what she was, why she made so much sorrow, and who lay in that tomb. She said, \"Lords, why seek you here? For if you are valiant lords, you may find him here. But do not be afraid, good wife,\" they said to her. \"But tell us the truth why you make so much sorrow and weeping.\" She said, \"For a damsel that I nursed with my breasts, who was called Eleyn, was my cousin to Howell of Britain. And here lies her body in this tomb, which to me was taken to nurse.\" And then a giant came and carried her and me away. And he led us both away with him. He wanted to take the young maiden with us, but she couldn't endure it due to his great and huge size. If he comes now as he usually does, he will want you both to pay him so much pain and sorrow I have when he leaves me. When Kay and Bedivere heard all this from the woman, they returned to King Arthur and told him everything they had seen and heard. Arthur immediately took us both with him and went privately by night so that none of his host knew. He came early to the giant the next morning and fought him strongly and eventually killed him. And Arthur's host, they told why we had been gone. They showed them the head. And every man was glad and joyful about the worthy deed that King Arthur had done, their lord. Howell was very sorrowful for his cousin who was lost. And afterwards, when he had the opportunity, he had a beautiful chapel built over Eleanor's tomb.\n\nArthur and his people had tidings The emperor had assembled a great power, comprising Sarasins, Paynims, and Christian men. The number of horsemen was 80,000, with foot soldiers as well. Arthur and his people prepared to march towards the emperor and passed through Normandy and Flanders, intending to reach the host of the Forest Men. They were informed that the emperor's host was encamped at Lucie. The emperor and his host had begun their march from Rome in the beginning of August and were heading towards the host. Arthur's spies reported that if he were to meet the emperor there, he would find him with a vast army of kings from the lands of the Paynims and Christian people. They advised against it, stating that the emperor had five or six men against one of his own. King Arthur was bold and undaunted, and nothing deterred him. He declared, \"Let us go boldly in God's name against the Romans, who are leading Saracens and Paynims, those who have no manner of respect for any man.\" trust in God, but only on our strength. We go now and sharply seek them in the name of the almighty God, and slay Paynims and Christian men who are against us, to destroy Christian men and God will help us to overcome them, for we have the right opinion, and therefore we trust in God, and do so that the enemies of Christianity and God may be destroyed and overcome, and that men may record the worthiness of knighthood. King Arthur spoke thus, and they all cried out with a high voice. God, thou almighty Father, worshipped be Thy name without end. Amen. And grant us grace to do and to destroy our enemies who are against Christianity. In the name of the Father, the Son, and the Holy Ghost. Amen. And may God never grant him grace and he trusted more in his strength than in the almighty God, and this was seen afterward. For when the two hosts met, the emperor lost. Four of his men were killed on one side and many on the other, it was a great pity to hear and see. In this battle, five pagan kings and many other people were slain by King Arthur's men. Arthur's knights fought so well that the Romans and pagans had no more strength to withstand them than twenty sheep against five wolves. During this battle, in the thick of the fray, the emperor among them was slain, but no one knew for certain who had killed him.\n\nWhen the Romans discovered that the emperor was dead, they fled the field, and the pagans did as well. King Arthur pursued them until it was night, and he slew so many of them that it was a wonder to tell. When it was night, Arthur turned back and thanked God for his victory. On the morrow, he looked and searched the entire field for his knights whom he had lost: Borrel, Earl of Mont; Bedivere and Kay; Liger, Earl of Boloyn; Urgent, Earl of Bar; Aloth, Earl of Winchester; Cursal, Earl of Chester; and Holden. Flau\u0304dres. These were ye grete lordes that king Arthur lost in yt batayle with other worthy knyghtes amonge them. And some he let bury in abbays by the cou\u0304tree / some he let be borne into theyr owne cou\u0304tree. And the emperours body he let take & put vpon a bere / & sent it to Rome / & sent to saye the Romayns that for Brytayn & Frau\u0304ce whiche he helde / other truage wolde he none paye. And yf they asked hym ony other truages / ryght suche truage he wold tham paye kyng Arthur let here kay to kenen his owne castell / & there buryed hym. And Ligier was borne to Boloyn where he was lorde. And Holden was borne in to Flau\u0304dres / and there was buryed. And all the other he let bury with moche ho\u2223nour in abbays & in houses of relygyon in the countree there they were slayne. And kynge Arthur hymselfe soiourned that same yere in Burgoyne with his hoost / & thought yt same yere folowyuge to passe the mount of Ioye / and to haue gone to Rome for to take the cite / and to haue put the Romayns in subieccyon / but the wycked Mordred allowed himself to be taken by him, as you will hear below. When King Arthur had taken over Mordred's realm to protect it and was going against the emperor of Rome, passing the sea, Mordred immediately took homage and fealty from all those in this land. He wanted the land for his own use and took castles all around, ordering them to be fortified. After this, he committed another great wrong, as he took his own uncle's wife as a traitor and prepared a great host against King Arthur's coming to hold the land against him with strength forever, and to kill King Arthur if he could. He sent by sea and by land, and let assemble pagans and Christians. He also sent to the Saxons and Danes for help. Mordred also sent to Childeric, a worthy duke, to bring men to him from the Saxons, promising him great strength and power of people if he brought with him many people. Mordred had also assembled on his side an army of forty thousand men. of strong knights when they had need. These news reached King Arthur where he was in Burgundy and was greatly troubled by them. He entrusted half of his men to Howell and asked him to keep them until he returned. He himself intended to go to Britain and avenge himself on the traitor Mordred. He went his way and came to Whitehaven, took shipping with his men and a great host of Frenchmen, and arrived at Sandwich. But before he could bring his people to land, Mordred came with all his power and gave a strong battle, causing King Arthur to lose many men before he could reach the shore. Gawain, his new man, and Agnisell, who held Scotland, were among the fallen, and many others, of whom King Arthur was very sorry. But after they had come to land, Mordred could no longer withstand them and was discovered and fled that same night with his men. And the following day, he came to London, but the men of the city would not let him enter. He then fled to Windsor and held himself there. people. Kyng Arthur let take ye body of Gawayn his cosyn / & ye body of Augnis\u2223sel / & let yt one be borne to scotlond / & that other to Pouer & buried. And after king Arthur toke his waye to destroye Mor\u2223dred / & he fled thens into Corne Wayle. And the quene Gueneuer yt was kynge Arthurs wyfe yt tha\u0304 soiourned at yorke herde that Mordred was fled thens / & yt he myght not endure agaynst kyng Ar\u2223thur / she was sore aferde and had grete doubte / & wyst not what was best to do For she wyst well yt her lorde kynge Ar\u2223thur wolde neuer of her haue mercy for the grete shame yt she had done hy\u0304 / & to\u2223ke her waye pryuely with .iiij. men & no mo / & came to Karlyon / & there she dwel\u00a6led all her lyfe / & was neuer seen amo\u0304ge folke. Kyng Arthur wyst that Mordred was fledde in to Cornewayle / & let send after his men in to Scotlond & Northu\u0304\u2223berlonde vnto Number / and let assemble folke wtout nombre & went vnto Corne\u2223wayle to seke Mordred. And Mordred had assembled to hy\u0304 all yt folke of Corne\u2223wayle without no\u0304bre / & Arthur came and preferred to die rather than continue fleeing, staying to give a hard battle to King Arthur and his people. No one escaped alive except King Arthur and those mortally wounded, for Mordred was slain and all his people. King Arthur was carried in a litter to Avalon to be healed of his wounds. Yet the Britons believe he lives in another land and will return to conquer Britain once more. Merlin's prophecy, however, was ambiguous. He had said his death would be doubtful, and it was. For this reason, there is still doubt and will be forever, as people say. I do not know whether he is alive or dead.\n\nArthur was twenty-two years into his reign when he went to Avalon, after the incarnation of our Lord Jesus Christ in the year 546.\n\nWhen King Arthur knew he could not reign any longer, he summoned Constantine, Cador's son, earl of Cornwall, before him. This Constantine was a noble and worthy knight. And the two sons that Mordred had begotten had great envy towards Constantine, who at that time was crowned king. Therefore, it came to pass that they began war against him, and assembled a great host of those who had been with Mordred and had been driven away. One brother ordered him to go to London to take the city, and the other went to Winchester. But Constantine came to London and slew him who was there. Afterwards, he went to Winchester and slew him who was there as well. In this way, he was rid of both his enemies. When Constantine had ruled well. For four worthy years he died and lies at London. After King Constantine's death, there were two kings in Britain: one named Athelstan, a Dane, who held the earldoms of Norfolk and Suffolk; and the other, named Edel, a Briton, who held Nicholl, Lindsey, and all the land up to Number. These two kings waged war against each other, but they were eventually reconciled and lived together as if they had been born of one body. King Edel had a sister named Orewenne, whom he gave to King Athelstan in marriage through great friendship. King Athelstan begat a daughter named Argentyl by her. In the third year after this, a strange sickness came upon him, and he knew that he must die. He sent to King Edel, his brother in law, asking him to come and speak with him. King Edel came to him with goodwill. Then King Athelstan prayed to him and entreated him in the name of God that after his death, he should take his daughter Argentyl and the land, and keep and nurse her. King Edell granted her chamber. And when she reached an age for him to marry her to the strongest and worthy man he could find, and then yield up her land again, King Edell granted it, and by oath confirmed his prayer. Adelbright was dead and buried, and King Edell took damsel Argentyll and nursed her in his chamber, and she became as fair as any might be.\n\nKing Edell, who was still uncle to Argentyll, however, began to consider how he might falsely seize her land from his niece and deceive the damsel, and marry her to a knight of his, named Curan. Curan was the strongest and most worthy man in any land living at that time, and to him it seemed shameful to marry her, for he intended to have her land after the war. But he was deceived. For Curan was Haavelok's son, king of Jutland in Denmark, and he took his wife's land afterward and killed King Edel, her uncle, and took all her land. As it is told more openly in another place. he regned but thre yere / for saxons & danes slewe hym / & yt was grete harme to all Brytayn / & the brytons bare hym to Stonehenge / and there buryed hym honourably.\nAFter this Curan regned Conan his cosyn / a proude knyght / & he regned wtout loue / & euer was medlyng wt his people / & toke his vncle wt warre sleynge his two children. The Saxons warred agaynst hy\u0304 oftentymes / but he ouercame them / & so he was in peas all his lyftyme / & he regned .xiiij. yere / & af\u00a6ter he dyed & lyeth at London.\nAFter this Conan regned his co\u2223syn Cortyf / yt was behated of all his people / & this Cortyf lost all britayn through warre / & in his tyme fel yt grete myschefe in brytayn yt thryste\u0304dom was destroyed / & all ye brytons were wyuen out of ye londe / but afterward lefte e ky\u0304ges sone Daufrikes of ye paynyms folke / & shold haue ben kynge after his fader / but he gaue it to his broder / & sayd he wold be no kynge tyll he had co\u0304quered a realme in a strau\u0304ge cou\u0304tree. And of hym prophe cyed Merlyn / callynge him a Wolfe, who was seen, assembled pagans without number and ships. Going by the sea, he conquered various lands, taking tribute from many. He came to Ireland and conquered it, a place that often warred against the Britons and vice versa, and gave hostages to the Britons. The Britons then sent to Geraint, who was in Ireland, that he should come and help them against the Britons, and they would gladly make him their lord. For he was a pagan, and they were pagans, while the Britons were Christian. When Geraint heard this, he hastened and arrived in Scotland, coming to Northumberland where the Saxons were dwelling. They confirmed the treaties between them made by others and hostages, for him to keep faith and hold him as lord, and pay them tribute annually. Then began the Saxons and Africans to destroy, rob, and burn, sparing neither man, woman, nor child, learned nor unlearned, but slew all and destroyed towns, castles, and churches. The churches were destroyed, and as soon as they could, the poor and rich, bishops and men of religion, great and small, fled, some to little Britain and some to Cornwall, and all those who could command ships. King Courtis fled to Chichester, which was then a good city and strong, and remained there for twenty days. Gurmond came and besieged it, but the city was so strong that he could not take it by any means. Therefore, they thought to destroy the town by guile. They made engines with nets and took pieces of thunder and fire and bound it to sparrows' feet, and after that, they released them. They immediately flew into the town as if it were their nests, into thatches and eaves of houses, and the fire began to kindle and burn the entire town. When the Britons saw this, they hurried out and fought, but they were soon slain and defeated. While the battle raged, the king, in despair, secretly went to Wales. So men did not know where he had gone, and thus the town of Chester was taken and destroyed. After Gormund had destroyed all the land, he gave it to the Saxons, and they took it willingly. For the Saxons had long desired it, as it is still seen in this land in many places, because they were of the English kin, who had first possessed all the land of Britain, and were called Englishmen because of Engi's name. And they named the land England in their language, and the people Englishmen, for in his time it was called Engi's land when he had conquered it from Vortiger. But from the time Brute first came to this land, it was called Britain, and the people Britons. However, since the time Gormund conquered this land, the Saxons named it England as before mentioned. And when this was done, Gormund passed over into France and conquered many lands there. The Saxons destroyed all Christian people as they came and dwelled in this land, beginning to rebuild it at their will. They wanted to create new kinships and lords, but they could not agree to have only one king to attend to them. Therefore, they made many kings in various shires: the first kingdom was Kent, and the second Southsex, the third Wessex, the fourth Eastsex, and the fifth Northumbria, the sixth East Anglia, that is, Norfolk and Suffolk, and the seventh Mercia. These kings often went to war with each other. The strongest one took the weakest, and it was a long time before they had a king crowned among them or a Christian man among them or Christianity itself. Instead, they were pagans until Saint Gregory was pope of Rome, who had seen children of the English nation in the city of Rome. They were wonderful, fair creatures, and he had great will. Saint Gregory desired to see them and asked the merchants when they were from and what nation they were. Men told him they were from England, and they were called English. But they and all the people of England were pagans, and he sighed, saying, \"Well may they be called English, for they have the faces of angels. And for this reason, Saint Gregory sent Saint Austin and forty good men with him, who were of good life and holy, to preach and teach, and to convert the English people and turn them to God. This was in the sixth year that Saint Gregory had been Pope of Rome, as the chronicles tell us, after the incarnation of our Lord Jesus Christ in the year 595.\n\nWhen Saint Austin first came to England, he arrived in the Isle of Thanet and then went on and came to Canterbury, where he stayed. King Aethelberht of Kent, of the lineage of Ecgberht, received Saint Austin and his companions with great honor. fou\u0304de them all y\u2022 them neded. And more ouer he gaue them a fayre place / y\u2022 now is cal led the abbey of saynt Austin / in whiche place helyeth hymself shryned. \u00b6 This kynge Adelbryght was a good man / & with good wyll herd saynt Austyns pre dicacyons / and gaue hym leue to preche through out al his lo\u0304de of Kent to turne and co\u0304uerte to hym all y\u2022 people that he myght. It befell so afterward through goddes grace / y\u2022 in a lytell tyme y\u2022 kynge hymselfe was co\u0304uerted to god / & all the people of his londe was baptysed. And in y\u2022 meane whyle y\u2022 people turned them to god / saynt Austyn came to Rochestre & there preched the worde of god / & the paynyms scorned hym therfore / & cast vpon hym reygh tayles / so that all his mantell was hanged full of those reygn tayles / & for more despite they cast on hy\u0304 the guttes of reyghes and other fysshe. Wherfore y\u2022 good ma\u0304 saynt Austin was sore anoyed & greued / & prayed to god y\u2022 all those children of y\u2022 cite that sholde be borne afterward / y\u2022 is to saye / in the cite of Rochestre might have tails / and so they did. When the king heard of this vengeance brought about through St. Augustine's prayer, he had a house built in honor of Almighty God, where women could deliver their children at the bridge's end. In this house, women of the city still give birth. When St. Gregory heard that the English people were turning to God and converting, he sent his palion, who was called Paulinus, to St. Augustine and made him archbishop and primate of England. He instructed Paulinus to ordain and create bishops in the land. As soon as St. Augustine received the palion of the archbishop's dignity, he made two bishops from among his companions who had come with him from Rome. One was called Melitus, and he held his dignity at London. The other was called Justinian, and he held his dignity at Rochester. And this Bishop Melitus then went to preach the word of God in Essex and baptized the king there. In the country referred to as Sicwith, King Aethelbright's daughter gave birth to a son named Justyn. This Justyn went to preach in Southsex and converted many people to God. Saint Austin himself preached throughout all England.\n\nWhen all England was baptized and turned to God, Saint Austin went to the land where the Britons were to keep the Christians from English men, that is, Wales. There he found monks, abbeys, and seven bishops. For the Britons had always destroyed the Christian people, whom Saint Austin had converted. He said to the bishops that he was the legate of Rome and primate of all England, and that they should, for all reasonable reasons, be obedient to him. They replied that they would not, but only to the archbishop of Carlion, and they would never be obedient to the English men. They said that Englishmen were their adversaries, who had driven them out of their country, and that they were Christians and had always been so, while the Englishmen had always been pagans, save for the recent conversion. A Saint Austyn confronted them. Saint Austyn could only have had one response from them other than a pert reply that they would never submit to him or the pope of Rome. Therefore, Saint Austyn returned to King Aethelbright, who was king of Kent, and informed him that his people would not be obedient to any man but the archbishop of Canterbury. When the king heard this, he was greatly displeased and said that he would destroy them. He sent to Elfrid, king of Northumbria, his friend, and instructed him to come to him with all his power. They would meet at Leicester, and from there they would go to Wales to destroy the archbishop of Canterbury and all those who had refused Saint Austyn.\n\nIt happened that there was a British king who held the countryside of Leicester and the surrounding area. His name was Brycenall. This British king heard that these two English kings would meet at Leicester to go to Wales. He organized all the power he had to fight against these two kings. However, little of it was effective. auyaled him/for his people were all slain & himself fled & lost his lands forever. And these two kings Adelbright & Elfride dwelt a while at Leicester & departed the land among them. Afterward they went towards Wales. And the people of Wales heard tell of Brecmal's downfall at Leicester & were greatly afraid of those two kings & chose among them good men, hermits, monks, priests, & a great multitude of people who went barefoot and unarmed to have mercy on those two kings. But the kings were so stern & wicked they would never speak with them, but slew them all. Alas for sorrow, for they spared them no more than the wolf does the sheep, but struck off their heads each one. And so they were all martyred. And after them came, to understand, 500 and 40. And afterward they went from there to Bangor to slay all those they might find there of the Britons. And when they arrived there, they found a great multitude of the Britons assembled together, armed for battle. But the two kings, instead of engaging in battle, sent messengers to them, offering peace & promising to restore their lands & possessions if they would submit to their rule. The messengers returned with the good news, & the Britons, glad of the prospect of peace, assembled in a great council to consider the proposal. The kings were received with great honor, & a solemn treaty of peace was drawn up between them. The two kings ruled over their respective lands in peace for many years, & their reigns were marked by prosperity & happiness for their people. The Britons heard that they had assembled and organized all their power to fight against them. There was a baron from Wales named Bledric of Cornwall, who had once been lord of Deenshire. King Aethelbright had driven him out into Wales, and afterwards gave them battle. At this battle, King Aethelbright was killed, and Elfled was severely wounded. Elfled then left the field, and most of his people were slain. King Elfled fled to Northumberland, which was his own land. After this battle, the people of Leicester made Ceadwalla king, who was Brechtel's son, and he ruled nobly and with great honor.\n\nAfter this battle, the Britons assembled and went to Leicester, where they made Ceadwalla their king. He took homage and fealty from all the people of Leicester. After that, he assembled a great host and said he would go to Northumberland to destroy King Elfled and kill him if he could. When he arrived there, friends went to meet him. Between them, they agreed in this manner: Elfryde should hold all the land from the Humber to Scotland, and Cadewan should have all the land on this side of the Humber to the south. And after that, they were good friends all their lives and loved each other as they had before. And this Elfryde had a son named Edwyn, who gathered a great host on both sides. And at last, it happened that Cadewan was discovered, and Edwyn pursued him and drove him from place to place, until at last he fled into Ireland. And Edwyn destroyed his land, cast down castles, and burned his manors, and distributed Cadewan's land among his friends. And a long time later, Cadewan came again from Ireland with a strong power and in open battle slew Edwyn and all his friends, including those who held his lands by Edwyn's gift.\n\nWhen Edwyn was slain, Offa his son took up the war against Cadewan, his uncle. So that Offa died during the war. And after the death of Offa, regned [sic] [another ruler] A gentle Christian man named Oswald, who owned all the land of Northumbria by inheritance, was called Earl of Northumbria. However, since he was friendly with Edwin and held a large part of the land of Deira, Cadwalyn waged war against him and drove him towards Scotland. When Cadwalyn saw that he would not yield, he no longer pursued him but took some of his men to his brother in law, Peanda, and asked him to pursue after Oswald until he was taken or killed. And Cadwalyn returned home again. When Oswald learned that Cadwalyn would never hold an inch of land of his, but only if he were the one to avenge himself, Cadwalyn gathered a great host to fight against Oswald. So, he and Peanda came to Northumbria and gave battle to Oswald. In the same battle, Oswald was killed and his head struck off. After he was buried in the abbey of Bardney, in which place God has worked many a fair miracle for him, both there and elsewhere. Immediately, Oswy, his brother, seized all the land. The land was this of Oswald's. The people of Northumberland loved him well and held him as their lord. But he had kin who wanted to leave the land and warred long together. And since they were not strong enough, they came to Penda and asked him for help and support, and promised him the land generously on the condition that he would govern them and help and advise. Penda heard their prayer and spoke like a king Cadwalyn, ordering a great host and swearing him in as ruler of Northumberland to fight against Oswald. Oswald was meek and much loved peace and charity, and he asked Penda for peace and charity, and promised him great quantities of gold and silver. And this Penda was so proud that he would not grant him peace for any reason, but for all things he wanted to fight with him. So at last a day for battle was set, and Oswald always trusted in God, and Penda trusted too much in his pride and the great host that he had. Together they fiercely attacked. But Peanda was not dismayed and fled. And this was after the incarnation of our savior. After the death of Cadwallon, his son Cadwaladr ruled well and nobly, and his mother was Peanda's sister. He had reigned for fifteen years when he fell into a great sickness. In that time, there was a great discord among the lords of the land, each warring against the other. And yet in that time, there fell such great death and scarcity of corn and other provisions in this land that a man could not go three or four days from town to town without not being able to buy gold, silver, wine, or any other livable substance. Only the people lived by roots of herbs, for other living had they none, so much had it failed all around, fish, wild beasts, and all other things. Yet, at this unfortunate event, there fell such great mortality and pestilence among the people due to the corruption of the deceased bodies. They died so suddenly, both great and small, lord and servant. Etching/going and speaking of the king, they fell down and died. None had heard of a more sudden death among the people. For he went to bury the dead body, and with the same dead body was buried. And so they fled and forsook their lands and houses, as much for the great hunger, death, and scarcity of corn and other provisions, as for the great mortality and pestilence in the land, and went into other lands to save their lives, leaving the land all deserted and wasted. So that there was no man to till the land, and the land was without corn and all other fruits due to the lack of cultivators. This misfortune lasted for 15 years and more, and no man could sow.\n\nCadwaladr saw great hunger, mortality, and pestilence, and the land poor and failing in corn and other provisions. His people perished, and he saw also that most of his land was all wasted and void of people. He equipped himself and his people, who were left alive, and passed over into little Britain with a little navy to King Aethelred. He greatly loved one who was his cousin, and whom his father had greatly loved in his time. And as they sailed in the sea, he made much lamentation, and so did all those who were with him, and said, \"You have given us over as sheep and have scattered us among the nations.\"\n\nThen Cadwaldre began to lament to his servant pitifully and said, \"Alas,\" he said, \"to us wretches and captives, sorrow comes for our great sins, which we would not amend while we had the means, and now repentance has come upon us through misfortune which drives us out of our own realm and proper soil, from which at one time Romans, Scots, Saxons, nor Danes could expel us. But what avails it to us now that beforehand diverse times have gained many other lands, since it is not the will of God that we abide and dwell in our own land? God, who is a very judge, who knows all things before they are done or made, sees that we would not cease from our sins, and that our enemies might not drive us nor our lineage out from and out.\" of our realm, he would have us amend our ways, and see our own defects. Therefore, he has shown us wrath, and will chastise us for our misdeeds, since he leaves us without battle or strength of our enemies by great companies wretchedly. Turn back, Romans; turn back, Scots; turn back, Saxons; turn back, Frenchmen. Now Britain shows herself deserted to you, which your power could never make deserted, nor yet has put us in exile except for the power of the almighty king whom we have often offended by our folly. Among the words and lamentations that King Caledfwlch made to his people, they arrived in little Britain and came to King Alain. And King Alain received him with great joy, and made him serve him nobly, and there he dwelt for a long time. The English people who were left alive and had escaped came to him. Hunger and mortality lived in the best wife they could: and many people sprang up and came from them. They sent to Saxony, where they were born, to their friends for men, women, and children, to restore the cities with people and the towns that were all depopulated, and to labor, travel, and till the land from which they had come. And they changed the names of cities, towns, castles, and boroughs, and gave them new names, calling them as they are now called. They held the courts, the manors, and the lordships and counties in the same manner as the Britons did before the coming of rhyme. Among other great companies that came from Germany into this land came the noble queen who was called Sexburga, with men and women numbering none, and arrived in the northern countryside. She took the land from Albion to Cornwall, for herself and for her people. For there was none who could stop them, for all was desolate and void. people but a few poor Britons were left on mountains and in woods at that time. And from that time forth, the Britons lost this realm for all their days. The English people began to reign, and they departed the land between them and the Britons. They made many kings about various parts of the land as follows: the first in Wessex, the second in Mercia, the third in East Anglia, the fourth in Kent, and the fifth in Southsex. All these ruled in this land after Cadwalladr was driven out of this land and dwelt in little Britain with King Aleyn his cousin and true friend. And when he had long dwelt there and had learned that the mortality and pestilence had passed, and that the land was replenished with alien people, he thought to come again into this land and prayed King Aleyn his cousin for succor and help that he might be restored again to his own proper realm and first dignity. And King Aleyn granted his request. Then he appeared to him to set out and journey. In this land, he prayed God Almighty devoutly that it was pleasing to Him for his prayer to be answered in this land or not. Against the will of God Almighty, he would do nothing. After making this devout prayer, a voice from heaven spoke to him and bade him leave his journey to England and go to the pope of Rome. It was not the will of Almighty God that the Brytons should reign any longer in Britain or recover the land until the prophecy Merlin had spoken before was fulfilled. And until then, the relics of his body would never be brought from Rome and translated into Britain. When the relics of other saints, hidden due to the persecution of pagan people, were found and openly shown, they would recover their land again, which they had long lost through their deserving. When Cadwaldre heard this answer, he marveled greatly and told. It sent for the clergy of King Aleyn and had them bring the stories and prophecies that Merlin and Sybyll had spoken in their prophecies. When he knew that the prophecy that Festus had prophesied about the Eagle and other prophecies agreed with the divine answer that Cadwaldr had heard, he counseled him and faithfully urged him to leave his people and navy and submit himself to God's disposal, and do all that the angel had commanded him. Then Cadwaldr called his son and your cousin, who was his sister's son, and said to them, \"Take my people and my navy that is here, ready to go into Wales, and be lords of Britain. No dishonor comes to them by interruption of the pagans' people for lack of lords.\" And he himself left his realm of Britain and his people forever, and took his way to the pope of Rome, Sergius. The latter received him warmly, and he was confessed and took penance for his sins. He had not In that time, many kings ruled in the land, including those from Wessex, Mercia, England, Kent, and Southsex, among others. Each king waged war against the others, and he who was mightiest took land from the weakest. However, among them was a king named Offa, who was St. Oswald's brother. Offa conquered all the other kings of the land and ruled over them. The war was so great in every corner between kings that no one could tell how the land was faring. However, abbots, priests, and religious men wrote the lives and deeds of kings, recording how long each ruled, in what country, and in what manner each king died, as well as those of bishops. They compiled these records into large books and called them \"chronicles.\" King Alfred possessed this chronicle and brought it to Winchester, ordering it to be securely fastened to a pillar for all to see. Not removed: \"not\" from \"not remercene neither thens / so that every man might see it & therupon look.\"\n\nCleaned text: In the same time, there was a king in Northumberland named Osbert, who resided at York. And this king went out one day into a wood for amusement. When he returned, he went privately to a good man's house called Bucke, and the good man of that place was away at the time, for he often went there to watch for thieves and robbers who frequently came into the land to rob, burn, and kill. The lady, Buke's wife, was a wondrous fair woman. When the king came, her husband was absent. So she did not harm him and welcomed him with great honor, and she served him willingly with all things. When the king had eaten, he took the lady's hand and led her into a chamber, saying that he wanted to speak with her in private. And he made all preparations. The man led people out of the chamber, leaving only the lady and him. But the lady did not know why he did it until he had finished. And when he had done this deed, he returned to York and left the lady there, weeping bitterly for the death the king had dealt her. When the lord returned home and saw her weeping and mourning, he asked her what she had done and why she mourned. She replied, subtly and falsely, that King Osbert had brought shame and disgrace upon her against her will, and told him the truth about how the king had forced himself on her, which is why she said she would rather be dead than alive. Fair love be still said he, for weakness is little compared to strength, and therefore you shall never be loved less by me, and especially because you have told me the truth. And if God grants me my life, I will avenge this. This man was a great man and a mighty lord, well-beloved, and had many friends. He sent for the greatest lords. The land/ and he complained to them about the king's contempt and said he would be avenged in whatever way possible. All his friends advised him to go to York where the king was to defend himself against King Osbert of Denmark. Bernhard was related to the king of Denmark, so they immediately ordered a large army and ships for them, providing all that was needed for the journey. When the army was ready, the king made his two brothers, who were noble knights, chief captains. One was called Hungar, and the other Hubba.\n\nOnce everything was ready, the two brothers took leave of King Godric and set sail for England as quickly as they could. Bernhard was so well prepared and hastily departed with the Danes that they arrived in the north country and passed through Holderness, destroying all they encountered but found no resistance. He had against them, and much of the people there were slain on both parties. King Osbert himself was slain, and the city was taken immediately. There was also another king in Northumberland whom Bernes' friends had chosen and held for king. A man named Elle, because they would not attend to King Osbert due to the despising he had done to Bernes, their cousin. It happened that King Elle was in the wood for diversion when word came to him from a man and said, \"If you have won so much venison a hundred times more, you have lost. For all this country the Danes have gained and taken the city of York. Against you it will hold, you will never come therein. And because they have slain King Osbert and the people of the land, and have taken all the power he might have had, and would have taken the city of York with strength.\" But the Danes came out immediately and gave him a strong battle, and slew King Elle and the most part of the people that he had. The Danes had brought with them and were slain at a place called Ellicroft, which is nearby York. And the Danes never rested until they had conquered all of Northumbeland. In that country, they made wardens and went further into the land, taking Nottingham, where they remained, causing all the sorrow they could. After some time, they withdrew from Nottingham and came to Nicheol and Lindisfarne, and Holland. No man could withstand them, such was their power and strength.\n\nThe Danes had passed from county to county, burning and robbing, destroying all they could until they came to Tetford. In that county, they found a Christian king who greatly loved God and His works. He was called Edmund and was king of the Northfolke and Southfolke. This King Saint Edmund gathered as many people as he could and fought against the Danes, but he and his people were defeated. The king himself was captured by them. was driven to Framelyngham castle, and the Danes pursued him there. When King Edmund saw that the castle could not withstand them, he came against them. The Danes spoke to him first and asked where King Edmund was. truly replied he, when I was in the castle, the king was there. And when I left the castle, he left also. Whether he would escape or die was up to God. When Saint Edmund identified himself by invoking God, Hubba and Hungat demanded that he renounce God and all Christian laws, as many others had done before him. Saint Edmund refused, but vowed to suffer death for God's love and his laws. Then Hubba and Hungat took King Edmund and bound him to a tree. They ordered their archers to shoot arrows at him until his body was covered in arrows, as full as a urchin is with pimples. But despite the pain they inflicted on him, he would never renounce God. in the same tumult and pain he died, and bequeathed his soul to almighty God. And when they saw that he was dead, they severed his head. In this manner, as you have heard, was Saint Edmund martyred.\n\nWhen Saint Edmund was married, Hungar and Hubba departed thence with all their Danes to Reading. And as they went thereward, they destroyed and burned to the ground whatever they could find. Then the Danes came out to give battle to King Athelred. And at that battle, a great many Danes were slain. The Danes had the victory that day, and King Athelred and his brother Aethelred were discomfited. But four days after, the Danes and Englishmen fought together again at Egelden, and there was slain a king of the Danes named Raegnald. And from thence, a Dane named Roald went to Reading with his host, and destroyed all that he could take. And King Athelred fought with him, but he was so wounded that he died. He reigned but five years and lies at Wimborne.\n\nLeo the First was During the reign of Emperor Marcian after his seventeenth year, the Rogation days were decreed before the ascension of Saint Mamert by Bishop Syagrius of Vienne. At that time, the Pope in Rome was Leo, a noble clergyman, who was accompanied by many other clerics. Hilarius succeeded Leo as Pope after seven years. He decreed that no bishop should appoint his successor. Around this time, the bodies of Saints Matthew the Evangelist and Bartholomew the Apostle were discovered, along with the Gospel that Saint Matthew wrote. There was also a certain woman named Bart who gave birth to eight children at once; one of them later became king of Lombardy.\n\nFelix the Third was Pope for three years and eight months after Simplicius. He decreed that a man accused of a crime should be given a chance to respond, and that the judges and accusers should be impartial and free of suspicion.\n\nGelasius, a Roman, was Pope for five years. He decreed the canon of the Mass, including the preface, imprecations, and tracts. Origen said that Ambrose instituted orders four times a year. Anastasius became emperor after Zeno's 25th year. He was a hunchback and a heretic, hated by God and man, and was killed by lightning. In his time, Saint Patrick, the first bishop of Ireland, died in the 45th and 46th year of his age. His companion was Abbot Columba, and Saint Brigid, whom Saint Patrick made a nun, were buried in one tomb. Their epitaph is: \"They three lie in a cold tomb, tumulting in one, Brigid, Patrick, and Columba, the pious one.\" Anastasius, a Roman, was pope after Gelasius for two years and three months. He decreed that no priest should leave his divine service in the church except for the mass, and he cursed Emperor Anastasius, as he was a heretic. It is written of him that later he recanted out of fear before the emperor's openness. He is known as the second infamous pope in the Catholic Church. Pope Potiticus was before him, famed for heresy as Liberius. Simeon was pope after Potiticus for fifteen years, and another pope was ordained, named Laurencius, between them. There was a great schism, and they both were brought to judgment before Theoboria, the king. The one who was first ordained and held the support of most of the church was declared pope. Simeon prevailed, who loved the clergy and the poor, while Paschalis, the deacon cardinal, opposed Simeon with Lawrence until his death. Therefore, he was subjected to the pains of purgatory to maintain the baths after his death, as Gregory relates in his book of Dialogues. This Simeon ordained that Clodovius, the first Christian king of France, was baptized by St. Remigius during this time. He had a Christian woman as his wife, who urged him to faith many times and said he would be fortunate if he converted. He did convert, and this was the first time. Hornosius was pope after Simeon for nine years. He was of great mercy and great alms. Vnto the poor, and he gave many ornaments to churches. And he reconciled the Greeks, who were cursed for their heresy. Justinian was emperor after Anastasius, in his eleventh year, and was a very devout man. And all that Emperor Anastasius had done against the church, he reversed and obeyed Pope Hormisdas. And the Saxons were called, beginning the kingdom of Wessex; Cerdic was king. John was pope after Hormisdas for three years and nine months. And Theodoric, the heretic king of Italy, took the pope and other senators and sent them to Emperor Justinian, determining that if he would not let heretics remain, he himself should be sent to perpetual exile. The emperor said, \"Either consent to us or you shall go to perpetual exile.\" The pope answered, \"I desired to come to Justinian most of all.\" Chrysostom, it seems, found Diocletian's pursuer of Christians, but I am not afraid of your malice, nor am I afraid of the error of Apostate. This man instituted that processions should be done on Sundays, and he died at Constantinople. Silverius was pope after him for three years. He was exiled from the Christian faith and killed by Theodory's proctor for refusing to restore the bishop of Athens to his benefice again. Virgilius was pope after him for 17 years. He entered into his benefice ill, but governed himself well, and suffered his persecution patiently, and was exiled from Rome. And at last, after great passions of Theodora in Constantinople, he died.\n\nDuring this time, the Fourth Council of Constantinople, under the name of Synodus Quarta Constantinopolitana, was against Theodorus and other heretics. This synod condemned the heresy of Theodorus, who said that another was the true God and another was Christ, and that the Blessed Virgin was not the Mother of God but of a man.\n\nPelagius was pope. after Virgil, for four years and ten months. This man ordered that heretics/schismatics and renegades should be punished by the secular power.\n\nJohn the third was pope after him, for fifteen years. Little is written about this man except that he restored the church's property of the apostles Philip and James.\n\nJustinian the second, after Justinian, ruled for ten years. This man despised the poor, robbed senators, was given to all covetousness, and so made chests of iron to keep his money in. Then he fell into heresy and went out of his mind. And then Tiberius, a good man, was chosen to govern the common people.\n\nTiberius the second was emperor after Justinian, for six years. This man was a virtuous man. He gave innumerable goods to the poor, so much so that his wife often reproached him, saying that he gave away the empire's treasures as stones. And he answered her, \"I trust in God that our chests will never lack money, and we put treasure in heaven.\" Upon a certain day, as he passed by his palaces at Constantinople, he saw in the marble pavement a cross carved, and thought it should not be trodden upon. The cross ought to be placed in the hearts of faithful men, and there he found an inestimable treasure of gold. This man subdued Harsas and died blessedly.\n\nBenedict was pope after John for four years. This man suffered great persecution from hunger, pestilence, and enemies. This man brought many thousand quarters of wheat from Egypt when Rome was besieged by King Alans and almost lost due to lack of provisions, so they wrote on his grave this epitaph.\n\nMagnus was emperor after Tiberius for twenty years. He was a very Christian man and subdued Persians and Armenians. In the latter end of his days, he disagreed with St. Gregory and intended to have him killed. And then, a man appeared in Rome clothed in a white robe. A religious habit wearing a naked sword in his hand and cried out in this way: \"The emperor shall be destroyed.\" The emperor heard this and corrected himself in his haste, praying to God to withdraw His sentence from him. Our Lord appeared to him in his sleep and said, \"Do you want me to spare you now or in the future?\" He replied, \"Give me my reward here.\" He became emperor after many days. And who he should have reprimanded for their extortion, they asked him why he would not pay them their wages. And so they fell into discord and chose Focas to be emperor, and they killed him and his three sons.\n\nDuring this time, Saint Austin came to England and ordained two archbishops, that is, of London and York, by the command of Saint Gregory. And it is often mentioned of various regions and countries that they have often turned to the faith. For the faith never entirely remained in them. For various reasons. England, France, Persia, Ionia, and at this time Rome was privileged, for there the faith of Peter never failed. Focas was emperor after Mauricius his master, whom he and others slew. He began ill and ended nothing. In his days, the Romans fought strongly against the Persians, and the Romans were discomfited and lost many a province, and at the last he was slain by Heraclius. For as he did to others, so was he done to.\n\nGregory the First, a Roman and a monk, was pope after Pelagius, 14. years. This man was called Gregory the Great for many reasons that he excelled in. He surpassed other men in power, riches, virtue, nobility, wisdom, holiness, fame, and experience. And under this man, the evil things of cursedness began and seceded, and many a noble book he wrote for the incomparable profit of all holy church. He was one of the principal doctors of the four doctors of the church. This man alone said, \"Fabian after said.\" Peter was chosen by God in all the orders of the popes of Rome. Many things he ordained in the church, as is shown in his register. God be with you. Before beginning the hours, he commanded that it be said. He renewed and made all the offices of the church in a fairer and more orderly manner; this which remains yet until this day is called Gregorian. And to summarize this holy man, man's tongue cannot lightly express the praises of this man in writings and also in examples of virtuous deeds.\n\nSamson was pope after Gregory for one year and five months. This man instituted the ringing of bells at the hours of the day. But this man backbit Saint Gregory for his generosity to the poor. He thought he saw Saint Gregory rebuke him three times for it. And the fourth time he lay in his bed and thought Saint Gregory struck him on the head; he woke up and died immediately. This was the third pope among all the popes noted to die a fearful death. Bonifacius III was pope for six months. He decreed that only white clothes should be worn at the waterside.\n\nBonifacius IV was pope for three years and eight months. This man purchased from Emperor Foca that the church of St. Peter in Rome should be the head of all churches in the world. Before Constantinople was the head church. He also gave the church called Pantheon, which was dedicated to the honor of Neptune and other false gods, where Christian men were often killed by demons, to be dedicated to the worship of all saints in heaven. He decreed that monks could use the office of preaching, baptizing, and confession.\n\nHeraclius was emperor for 14 years. In the third year of his reign, the Persian king captured Jerusalem and other venerable places. He took Cleopas with him to his country. But in the twelfth year of Heraclius' reign, Cosmas, his eunuch, was killed by Heraclius, and the cross was brought back, and the people were delivered. When Heraclius wished to enter proudly the city gates, closed by themselves and the emperor made a dedication to God above, and the gates opened. This was the feast of the exaltation of the cross. Deus dedit was pope after Boniface for three years. This was a holy man. For on a certain day, when he kissed a leper, the leper was healed instantly.\n\nDuring this time, a citizen of London, through the motion of Ethelbright, built a church of St. Peter in the western part of London, in a place called Thorney.\n\nBonifacius the fifth was pope after Deus dedit for five years. He decreed that no one should be taken out of the churchyard. Little else is written about him.\n\nMachomyte, the duke of Sarasins and Turks, was prominent at this time. He was the deceiver of the world, a false prophet, the messenger of the devil, the forerunner of Antichrist, the fullfiller of heresy, and of all false men the most marvelous. There was a certain famous cleric. At Rome, he could not progress in his affairs as he desired. Instead, he departed from Rome over the sea and gathered many men to join him. Among them was this false Machomyte, a great man of wit. This cleric promised him the dukedom of his country if he would follow him. There he raised a dove and put all the corn that the dove ate into Machomyte's ear. The dove had no food but in his ear. One day, this cleric called the people together and urged them to choose a prince whom the Holy Ghost would reveal to them in the form of a dove. Secretly, he let the dove escape. The dove, following its old habit, came to Machomyte and put its bill in his ear. When the people saw this, they immediately chose Machomyte as their duke. After becoming the duke of the people of Corosame, he claimed to be the very prophet of God. He then made a book of his law, which was called Alcaron, but he did it with the information of three of his masters. The first master was a Jew, a great astronomer and a necromancer. The second was John of Antiochia. The third was Sergius, an heretic. These three created an ungracious and unhappy law, and whoever found it difficult or tedious to believe, they left out of the law. They put in that which worldly men were prone and ready to do - gluttony, lechery, rapine, and such other things. And Machomyte also ordered that a man should have as many wives as he could occupy and find, and refuse them twice or thrice or four times, and take them again. He made many marvelous and false things in his law, which are too long to recount here, but they are plain in his book of Alcaron. He wrote in his book that our lord spoke to Machomyte his prophet in this way or in this manner. Thus, by his false means, he deceived the people. And what his masters and he had made was so delightful, he wrote it in a book. With letters of gold, a camel was secretly nursed in a private place, and only the hands of Machomyte were ever fed it. There, Machomyte hid the book of law he had made around the camel's neck. One day, he released this camel into a field before dawn. The camel reveled in its freedom, as it had never been lost before. Machomyte allowed no one to approach and touch it. Great fame spread of such a camel, and all the people came to see it, among whom was Machomyte. But when the camel saw him who had always fed it, it ran to him. Machomyte had taught it beforehand to fall down on its knees and lift its hands. So it did before all the people. The people cried out and said that this was a clear example that he was the true prophet of God. Then they begged Machomyte to open the holy book with his holy hands, the one sent from heaven to be kept. In this book is shown how the people should worship God. Machomyte said, \"This\" The book was written with angelic hands. By these false means, Boethius turned all of Persia and the eastern empire against Heraclius, the emperor. He occupied Alexandria, Egypt, Libya, Arabia, and Syria. Then, he infected all of Africa, and if it weren't for God's grace, he would have infected Spain and France as well. He did many other things, which were too much to write in this book.\n\nConstantine the Third, the son of Heraclius, was slain by his own knights in a bath. They could no longer endure his tyranny. He wretchedly lived and unhappily died.\n\nMartin I was pope after Theodore. He reigned for seven years. This Martin was a very holy man, and he strongly advocated for the faith of God. One day, while he was saying mass at the altar, a man named Spongus pursued him to kill him. The Romans used this name, and the emperor, who was angry with him, also agreed. His predecessors, nevertheless, he did not succeed in his position. I could not find that the Church of Rome had ever fully obtained the lordship of the city and other possessions which he gave to the Church after the death of Constantine the Great.\n\nAdeodatus, a Roman, was pope after Victor I, emperor after his father Constantine the Great. This Constantine was a good man and hated heretics above all things. He repaired the Church and reconciled grace to the Church of Rome once more. With the pope, he convened the sixth general synod, in which it was granted to Greek priests to use their lawful wives, and to the priests of the East, due to great heat, but not to those of the Western party in any way, for they endangered chastity in the time of St. Gregory. And every man may consider and ponder how much the goodness of a prince is worth to the quiet state of the Church and to the promotion of the faith. And also the contrary, how much the malice of a prince can harm it. Prince Hurteth / the two Constantines, the father and the son, showed openly. In the father's days, the church never had rest, and in the son's time it was quiet. Yet nevertheless, our Lord suffered the Saracens and the vulgars to enter this emperor's land, so that he could not withstand them except that he made peace with them and paid them annually a tribute. So mightily prevailed that cursed sect of Mahomet, and after he died blessedly.\n\nNote. There were six general synods and most principal of which the authority is equal to the gospel for the truth of the gospel is declared by them against the six principal heresies. The which strongly troubled the church, for the subtlety of those heresies to deceive simple men.\n\nAbout this time died St. Cedd of Lichfield, given after Agnus Dei, and died a blessed man.\n\nBenedict the Second was pope after Leo almost three years. This man, in all things, was virtuous; and his name accorded with his deeds. This was a tumultuous time. During this period, Justinian II was emperor, a wise and powerful man who significantly expanded the Roman Empire. However, he overburdened the office of the church with numerous laws. Afterward, he intended to overrule the decrees of the 6th ecumenical council. Consequently, in the 10th year of his reign, he was overthrown by Leo III and Tiberius III. This led to great turmoil in the church due to strife and heresy. Furthermore, variations among great lords often result in the multiplication of errors, as there is no greater power to correct them. Consequently, it is often proven in the church. Then, after a variation arose between Leo III and Tiberius III, Tiberius III prevailed. He exiled Leo III and cut off his nose in the third year of his reign. Justinian II fled to the Saracens and Bulgarians, who restored him to his empire and killed Leo III and Tiberius III. Iustinian favored heretics. After this, Iustinian reformed himself to the church of God and had great repentance, but he avenged himself cruelly on his adversaries, intending to kill their innocent children. Therefore, he was killed with his son, Philoppe, whom he exiled.\n\nJohn the Fifth was pope after Benedict. He was a good man, but he died after only one year.\n\nZeno was pope after him and was a very holy man. He would not meddle with secular matters, and in beauty he was like an angel. Quiet in virtues, meek in soul, and very demure in the language of his religious life. This man was chosen by the church and the laity with one accord, but there was great discord, as the clergy intended to choose Peter the archbishop, and the host of laymen wanted Theodorus the priest. However, at the last, the holy ghost turned the will of all this people unto this holy man.\n\nSergius was pope for nine years. This man was virtuous and commendable in his life. A great discord arose during the election between two parties of the clergy, one choosing Theodorium and the other Pascalem. However, at the last, they all turned to this man. This man translated the body of Saint Leo and discovered a large part of the Holy Cross through a miracle. He baptized Cadwaladus, the last king of Britain. He commanded \"Agnus Dei\" to be said or sung three times at mass and passed away blessedly.\n\nNote.\n\nAt the age of seven, Saint Bede, the revered priest, was taken to Benedict, the abbot of Jarrow Monastery, to be taught. After Benedict's death, he went to Colfrid, the abbot. At the age of nineteen, he was made deacon of the bishop of York. At the age of thirty, he was ordained a priest, in which year he began to write. He continued all the time of his life in that monastery, dedicating his labors to writing and expounding scripture. He wrote a total of 72 books, as he mentions at the end of his English works. This man was ever in labor, either in prayer or singing daily in the church, or to learn. However, it was certain that he was blind and went to preach, having a servant who was not good, making him preach to a great multitude of stones. He said they were men, and when all his sermon was done, the stones answered and said \"amen.\" But he went to Rome three times and found written there three arches and three effigies, and expounded them. It was never found in any book of authority. After the people spoke, there was such a writing on the gates of Rome: RRR. FFF. And such an explanation. Leo the Second was emperor and little is written about him. Liberius was emperor after him. He, who in olden times was openly exiled to Crispina, openly declared that he would recover his empire again. Wherfore the people of that country were about to kill Iustinian, therefore he fled to the prince of Turkey, and wedded his sister, and through the help of his brother and the Bulgars he recovered his empire, and slew Liberius and Leo, the usurper of his realm. And as many times almost as he wiped any drop from his nose, so many times he made one of his enemies to be slain.\n\nLeo the third was pope for two years after Sergius. This man was made pope by the power of the Romans, and was not put in the list of popes because he acted evil, but he did no evil.\n\nJohannes the sixth, a Greek, was pope after him. And he was a martyr, but the cause of why and wherefore is not found in histories. It is said that it was of the dukes of Lombardy, for they were bitter enemies of the church.\n\nJohannes the seventh, a Roman, was pope three years after him, but nothing is written about him.\n\nIustinianus the second was emperor again with his son Tiberius for five years. this was he who was rejected by the emperor Leo before, and this man was restored to him again. He took him to the right faith and worshipped the pope Constantine. This man certainly destroyed Cresson, the place where he was exiled to, along with all who dwelt there (except for children). He slew them. And he came again to slaughter the Innocents. A certain man named Philip, an outlaw, was made captain. This man immediately went to him in battle and slew him for his cruelty against those children.\n\nSysinnius was pope for twenty days. There was great strife then, and he died, but little is written about him.\n\nConstantine was pope after him for seven years. This man was a very meek man and was beloved by all. He went over the sea to Justinian the emperor and was received with great honor. He died a blessed man.\n\nPhilip the Second was emperor for one year. He fled to Sicily for the host of the Romans. And he was a heretic, commanding all pictures of saints to be destroyed. Therefore, the Romans took away his coin / nor would they receive any money that had his image or his name written upon it. \u00b6 Anastasius II, three years after he had killed Philip, was emperor. This man was a Christian / and lived well. But because he put out Philip's eyes and slew him afterward / therefore Theodosius fought against him and overcame him / and then he was made a priest / and so lived quietly.\n\nOr Regorius II was pope after Constantine the Great for seventeen years. This Gregory was a chaste and noble man / and around this time, the popes began to deal more temporally with the emperors than they were wont, for their falsehoods and their heresy / and also to move the empire from one place to another as the time required. This man cursed Leo the emperor because he burned the images of saints. This same Leo commanded Gregory the pope to burn churches and destroy them. And the pope set nothing by his saying / but commanded the contrary manfully. And so it is openly shown that the destruction of the Roman empire was the cause of heresy. For certain faithful people with their prelates willingly drew towards the pope, and compelled the emperors to leave their tyranny and their heresies. And at this time, in the eastern parties of the world, the very true faith strongly failed, due to the accursed law of false Mahomet.\n\nTheodosius was emperor, and reigned for one year. He was a very Christian man, and just as he acted, so was he treated. Leo deposed him and made him a priest.\n\nLeo the Third, with Constantine his son, was emperor for twenty-five years. This Leo, when he was powerful, deposed Theodosius and ruled for him. He was deceived by a certain apostate, who urged him to take and burn all the images of saints. Therefore, he was punished both in battle and in penance, and with other misfortunes. And because he was cursed by Gregory, and remained there for three days, therefore the pope and the common people took from him all the [ecclesiastical] offices. In the western part of his empire, a man named Commodinging prevented people from obeying him or supporting him because he lived like a heretic. Holy men opposed him, and many were martyred and exiled because of him. In the end, he died wretchedly in his misbelief. During this man's time, Charles Marcellus helped the Christian faith and fought bravely against the Saracens, pushing them back into Spain, where they had subdued it. If they had entered France, it would have been in grave danger. Charles killed three hundred thousand Saracens and more, and fifteen thousand of his people were slain.\n\nNote: This man, who continued his battle, took the treasury of the church. Saint Eucherius, the bishop of Aurillac, in his prayers, saw this man suffering in soul and body in hell. The angel that showed this to the bishop said that it was the judgment of all those who took away the goods of the church or of the poor. To confirm this, the abbot of Saint Denis went to the bishop. to the sepulcher where Charles was buried, and opened the chest that he lay in. There they saw a dragon emerge, but he had no body.\n\nGregory the Third, a Roman, was pope after Gregory the Second. He convened the worship of the images of saints with the counsel of almost a thousand bishops. And he severely cursed all despiser of these images, including the emperor and others of that condition.\n\nConstantine the Fifth was emperor after his father Leo, reigning for 35 years. He was a cursed man and a pure heretic, performing sacrifices to devils. He persecuted the church, and it was 30 cubits thick. Stars fell from heaven so mightily that men believed the end of the world had come. All these portended marvelous things to come.\n\nAfter Gregory Zacharias was pope for 10 years, this Zachary was a noble man, endowed with all virtues. With all men, he was loved for his meekness. He deposed King Hydier of France and put Pippin in his place. for he was more profitable. Here you may see what power the church had at that time, which translated the famous kingdom from the heirs to the kingdom of Pippin, for a legitimate cause.\n\nxv. q. v. (Stephen II, a Roman, was pope after Zachary for five years. This man was profitable to the church in all things, both in word and doctrine. He governed the spiritual and temporal nobly. He was the lover and defender of the poor. This man anointed Pippin, king of France, and sent him against the Lombards, that he should compel them to restore the church of such goods as they had unrightfully withheld for a long time. He also translated the empire of the Greeks to the French men.)\n\nPaulus a Roman was pope after him for ten years. This was a very holy man, for he did great alms to fatherless children, prisoners, widows, and other poor men, that he might be a follower of St. Paul.\n\nConstantine II, a Roman, was pope after him. Paul was pope for two years. This Constantine was a layman, suddenly made a priest as a tyrant and assumed the dignity of the pope. With a great scandal to the church, he was pope for a little while. But the faithful men expelled him, and had his eyes put out. And this was the fifth infamous pope among so many others. The holy ghost that kept the apostles' see in all honor and holiness.\n\nInfinite martyrs were made during this time by Constantine the emperor, for he was such an heretic. And men believe that there was never emperor nor pagan who slew so many martyrs. And this time the church was troubled greatly, and very preciously bought the worship of the images of saints, for the great shedding of the blood of martyrs. And certainly that cursed emperor was not unpunished. For when he died, he cried with a horrible voice and said, \"I am taken to a fire that is unable to be destroyed,\" and so he yielded up the ghost to everlasting pain.\n\nThe empire of Rome was divided about this time. For Stephen was elected pope. Pope translated Italy and other lands to Charlemagne, a young man. Constantine held the land of Greece, along with other lands across the sea, with great labor and many rebellions. This was the time when Charlemagne was a noble young man, and he began to reign over France. He was the son of Pippin and his mother was named Bertha.\n\nStephen the Third was pope after Paulus for three years. He corrected all the errors of Constantine. He degraded all those whom Constantine had appointed in a general synod.\n\nAdrianus, a Roman, was pope after Stephen for twenty-four years. This man was greatly revered by the people, no man was greater in honor, riches, and building before him. This man convened two solemn synods. The first was held in 311 AD and attended by 100 and 50 fathers. The second was held in Rome, with Charles, king of France, present. It was granted to him the liberty of election of the pope and to ordain the apostolic see.\n\nLeo the Fourth reigned as emperor with the Greeks for five years. This Leo was a cursed man. But he was not as much as his father, and he was a covetous man. He took away a certain crown from a church and placed it on his head. Immediately, he was corrupted and beheaded. His wife, who was wicked, ruled after him with her son for three years. Constantine was emperor after Leo. He was a meek man and removed his mother from the kingdom so she could attend to women's work. But she, with feigned anger, put out his eyes and poisoned his children. At the end, she was about to be married to great Charles. When the Greeks learned of this, they took her and confined her in a monastery, and they made Nicophorus their emperor.\n\nThe five liberal arts, which in olden times were translated from Athens to Rome, were translated to Paris by Charles, King of France, during this period.\n\nNicophorus was emperor after Constantine. He was a very tyrannical man and was exalted to his empire by the Greeks, but he did not profit from it. for in his tyme all the eest Imperyall was brought to nought. For the Romayns put them vn\u00a6der Karolus magn{us}. \u00b6 Ierusale\u0304 about this tyme was recouered by Karolus / with all the holy londe. And the secte of sarasyns was destroyed strongly. For the destruccyon of wretches came than. \u00b6 Mychaell was emperour two yere. And he was a very chryst\u2022 whiche tyme the empyre was translated fro the Grekes to Frau\u0304ce & Germany. And for the translacyon of y\u2022 empyre / the Grekes alway were defectyue vnto y\u2022 Romayns & the Grekes stroue euermore wt them / but it was more wt venymous wordes than wt strength / & more wt craft than wt batayle. For they had so grete enuy at y\u2022 Romayns that they wolde not obey the chirche of Rome. For certaynly whan y\u2022 the popes wold wryte vnto them for to obey the chirche of Rome / they wrote a\u2223gayn and sayd. Ye haue taken from our kynrede the empyre / & therfore we wyll you not obey / and we vs take from you And as touchynge this noble emperour Karolus / it is to be vnderstande / this man wha\u0304 He was a young man anointed king in France by Stephen the pope, in the year of our Lord Jesus Christ 768, when his father Pippinus lived and ruled with him for fifteen years until his death. After his father's death in 774, Charles ruled with his brother Carloman for two years. After his brother's death in the second year, Charles was confirmed as king again.\n\nLouis the Mild, the firstborn son of Charles, was emperor for twenty-six years during which time clerics were forbidden to wear girdles with precious stones or strange adornments. Louis had two children by his first wife, but both had unfortunate ends. In every way, he was patient, and in the end, he overcame all opposition. Towards God, he remained devout, and his children followed his ways. He died a blessed man.\n\nStephen the Fourth was pope. After three years, Stephen redeemed many captive men and crowned Ludwik as emperor. Then he died and was buried in Rome. Paschal was pope after Stephen. This Paschal showed great devotion to relics of saints and took up innumerable bodies of saints and buried them worshipfully, as he was commanded in the vision of St. Cecilia. Eugenius the Fourth was pope after Paschal, and he was a very holy man, and he took care of things that were for Christ. This man was crowned a martyr and was buried in St. Peter's churchyard by the laymen of Rome. Talentinus was pope after Eugenius for forty days, and little is written about him. Gregory the Fourth was pope after him for twelve years. This Gregory saw many heavy times for the people. And at this man's petition, Ludwik the emperor and Marcellus, prince of Lombardy, expelled all Saracens from Italy, and at the end he died after innumerable good deeds and works he had done at St. Peter's. Lotherius, son of Lodewyke, was emperor for 15 years in Italy, Rome, and the German regions near the Alpine hills. Lotherius rebelled against his brothers Lodewike and Karolus for the kingdom of Duchelonde, which at one time Pippin held. They fought at a place called Fontanetu. Lotherius was discovered there, and such great slaughter was made on both sides that they had no men left to resist their adversaries. This was instigated by a false Christian man, who sent word to the Saracen Sultan to come immediately. He took Rome, and St. Peter's church was used as a stable for their horses. But Lodewike, with the French and Lombards, destroyed this infamous multitude with great shedding of Christ's blood.\n\nSergius was the second pope after Gregory, reigning for two years. He was first called Os porcis, or \"hog's mouth,\" in English, and all popes' names are changed when they are chosen for three reasons. The first for Christ. Changed the names of those men whom he made popes. The second, whose names are changed, should be changed in character of life. The third, the one chosen to an exceeding degree, should be harmed in name.\n\nLeo was pope after Sergius for six years. This Leo was a holy man and in prudence as sharp as a serpent, and in deeds as meek as a doe. He was born virtuously in a monastery. And when he was made pope, he labored to repair his churches again, which the false Saracens had destroyed one after another. This man was a mighty writer and a great preacher, and a mighty laborer in watch and prayer, and so died and was buried and lies at St. Peter's.\n\nBenedict was pope after Leo for two years. This Benedict was named thus, for in all things he was blessed. He ordained that clerks should go regularly and honestly.\n\nLudovicus, son of Lothar, was emperor at this time, and was anointed by Sergius, the pope, for a while. This man ruled for his father and after ruling for 21 years alone. This man had a son named Charles, in whom a devil entered and vexed him before his father, and he conspired his father's death. In his time, many wonders occurred.\n\nNote. Johannes Anglicus of the nation of Maguntia around this time was pope. She was a woman dressed in men's garments. But she profited much from holy scripture. When she was chosen pope, she was pregnant and, going openly in procession, she traveled and died. And this is the seventh pope up to this time who had the name of holiness and were vicious. This person, as other cursed popes were, was punished by God. Nor was she named in the book of popes.\n\nNicholas, a Roman, was pope after this woman for nine years. This man exceeded all others in holiness, save Saint Gregory, and after his death, he lies in Saint Peter's churchyard.\n\nAdrian, a Roman, was pope after Nicholas. This man cursed Lotthery, the emperor's brother, king of Lotharingia, for his adultery. But When he came with his noble men to Rome to excuse himself for his misbehavior, he said he was wrongfully cursed, and all died in one year, including the king, who died going to the city of Piacenza. After the death of Eldred, his brother Aethelred the Dane ruled. Then the Danes gathered and assembled, and went to seek Aethelred, who had recently been made king of South Saxony. They found him at Wiltune with a little power, but despite this, he fought with them. However, at the last, he fled from the battlefield and went to the west and ordered his own realm and that of others with a strong power, so the Danes could not withstand him. He came to London with his host where the Danes were quartered, and wanted to fight with them. But the Danes dared not, but begged of peace and that they might go back to their own country, never more to come into England to do any harm, giving him hostages such as he asked.\n\nAnd the same day that the Danes departed from London, they rode so fast, both night and day, and never rested. When they reached Exeter, the Danes took the town and stayed there. King Alfred heard of this and, without taking hostages, went to Exeter with all his power. When the Danes learned of his approach, they left Exeter and went to Wiltshire, reaching Chippenham. There they caused much damage in the countryside, robbing people and imprisoning them. King Alfred pursued them and encountered them with all his people, fiercely engaging them in battle. Both Hubba and Hungar his brother, as well as Buerne Bocard, were killed. The battle resulted in great loss of life on both sides, but the Danes retained control of the field due to the king's small company. The king hurried back as much as he could. When the Danes found Hubba's body lying dead, they buried it and built a great lodge over it, calling it Hubbet's place, which is in Devenshire. The barons of Somerset, Wiltshire, and Dorset were told about this. Their king was discomfited, and ordered all the power they could, and came to the king where he was. He thanked God that they found him alive, for they had thought the Danes had slain him. Then the king and his barons concluded to go seek the Danes and to fight with them. And so they rode all night and on the morrow about prime came to Abingdon where the Danes were. Thanking Athelred and his barons, they assembled them and eagerly assailed the Danes, and there gave them a strong battle. The Danes held out for a long time, and it was uncertain which side lost more people. However, it happened that King Athelred had the victory with greater honor. For the Danes were so driven back that they didn't know whether to turn and flee. Fifteen days the king pursued them at his will, and they were glad and willing to speak of peace and took good hostages from him. They promised they would never war upon him again. Moreover, they proposed to King Athelred that they would go and bring their own king to him, and that their king and they would do fealty to him. all should be baptized. And under this condition, King Aethelred granted them life & limb, and told them to go seek their king, and at a certain day set to come again to him. And so they went forth quickly and came again at their day that was assigned. And the Danes brought their king with them. King Aethelred immediately had them baptized, and their names were changed. So the king of Denmark was called Athelstan, and thirty of his companions' names were also changed. The others were baptized to the right faith. And all this was done at Westminster. After that, King Aethelred held a feast with King Athelstan and all his Danes for twelve days in great solemnity, and gave them great gifts. After that they took their leave and departed. Then was King Aethelred at ease when he had overcome his enemies, and that they were turned to the right faith of almighty God.\n\nAnd thus it came about afterward that the Danes of Northumberland,\nwho were pagans, came with great strength and an huge army. The host of the Frisians, who came with Gurmond of Africa when he had conquered England and gave it to the Saxons. Those who came from Frisia arrived in Kent and sent word to Northumbeland that they should come to them. When these two hosts had come and assembled, they immediately set out to destroy all Christian people of England from place to place, causing much sorrow. In this time, King Alfred died. He had ruled for thirty years and had been a good king, able to chastise his enemies, and also a good cleric, who caused many books to be made. He wrote a book in English about the deeds of kings and battles that had been done in the past, and many other books he caused to be written, full of great wisdom and good learning. May God have mercy on his soul, and he lies at Winchester.\n\nJohn the Eighth was pope after Adrian for eight years. This John anointed Charles the emperor, and he suffered great wrong from the Romans, for he did not favor the Romans' ways. Emperor and therefore he put the said pope in custody. He degraded the bishop of Portuenze, who was the cause of all his sorrow. Charles II was emperor after Louis. This Charles II had a brother named Ludwik. He organized a battle against his brother, but Charles II or they fought was poisoned. He built many monasteries. Martin I was pope after John I for one year. This Martin profited little, as he lived but a little time. Adrian I was pope after him for one year, and nothing is written about him. Stephen V was pope after Adrian I for six years, and nothing is written about him except that he translated the body of St. Martin. Charles III was emperor after Charles II for twelve years. He probably had possession of France and Germany, and was crowned emperor by John XII, pope. After his glorious victory, he converted all Normandy to the faith. He could no longer resist the French, and he reigned over them for only four years. vnprofitable to them and therefore they put him away. Arnulf was emperor after Charlemagne. Destroyed the Frenchmen in real year. Then he sought and had no comfort from any doctor, for he was in a marvelous sickness, so he was consumed with life and was dead. Formosus was pope after Stephen, for five years. This man was first bishop of Portuensis, and from Pope John was deprived for his disobedience and was degraded to the lay fee, but by Martin the pope he was restored, and against his other he came not only to Rome but to offer him the dignity of the pope, for which there was great altercation. Boniface VI was pope for fifteen days. Stephen VI was pope for two years and three months. Ioannes VIII was forty days. Xypherius was pope for six months. These eight popes were but little time and therefore we cannot tell of them any notable things, but if we should write slander of them, the unheard strife and contention in the holy apostles' seat could be found, for one struggle against another, reproving each other. others said: and to tell how they strove it was no great honor to show, for the holy apostles saw. Ludovico the third was emperor after Arnulfus, reigning for six years. This man had not the pope's blessing, for the instability of them who regned in Italy, and he was compelled to expel Berengar.\n\nThis was the last emperor of all the lineage of Charlemagne, king of France.\n\nAt this time the Empire was removed, translated, and divided. The French did not help the church, which their fathers had founded and fortified, but destroyed it instead. Nor did they help the Romans against the Lombards, who vexed the Romans severely. Therefore, by the common consent, they were excluded from the Empire, and the Italians began to be emperors in Italy, and the Germans in Germany, until Octavian who reigned in both places. The French were compelled to abide in their own country, and no more to be emperors because of their cowardly living.\n\nBeringarius the first, Conrad and Beringarius the second, and Hugo succeeded Lodewyke as emperor, but they are not named among the emperors. Some ruled in Almain and some in Italy. After this, Alured reigned, the son of Edward, and was a good and wise man, known for his great courtesy. The Danes caused much distress in the land, and their power grew day by day. The Danes frequently came into this land with their companies. When the king saw that he could not do better than make peace with them, he granted them his truce. However, the truce did not last long, as the Danes began to wage war strongly against the English. King Edward then assembled a great host to fight against them. And King Edward died when it pleased God. He reigned for 24 years and lies at Winchester beside his father.\n\nSergius the Third became pope after Christopher for seven years. This man was a cardinal of Rome and was expelled by Formosus the pope. He then went to the French. the helpe of them he came agayne to Rome / and ex\u2223pulsed Christofer the pope / & was pope hymselfe. And for to auenge his exile he toke out y\u2022 body of pope Formose where as he was buryed / and arayed hym in popes arayment / and caused hym to be heded / & to be cast in to the water of Ty\u2223ber by Rome. Than fysshers fou\u0304de hym and brought hym in to the chirche / & the holy ymages of fayntes bowed downe vnto hym whan the body of hym was brought in to the chirche / that all men myght se / and honourably hym halsed. Yet Sergius destroyed all those thyn\u2223ges the whiche the holy man had ordey\u00a6ned. \u00b6 Anastasius was pope after hym two yere. \u00b6 Laudo was pope .v. mone\u2223thes / & lytel they did. \u00b6 Ioha\u0304nes the .x. was pope than. This Iohn was y\u2022 sone of Sergi{us} pope / bothe of nature & of ma\u00a6ners / & he was pope by myght / & wret\u2223chedly was slayne by G\nfor they put on his mouth a pyllow and stopped his breth. And after hy\u0304 was an\u00a6other put in / but anone he was put out / and therfore he is not named a pope. \u00b6 Henricus the Duke of Saxony was emperor of Germany for 18 years. This Henry was a noble man, but he is not named among the emperors: he ruled only in Germany, and he had a very holy woman as his wife, whose name was Matilda. She bore him two sons: Otto and Harry. Otto succeeded him in the empire, and Harry had much land in Germany. He also had a son named Brihmund, who was a very holy man and became bishop of Cologne. After this, Edward, his son, reigned for four years. He waged battle against the Danes and drove King Gaufrid and his entire host to the sea. He rested in Scotland and took strongly the entire country for a year. After that, those from Cumberland and the Scots of Westmoreland began to wage war against King Athelstone. He gave them such strong battle that no one could tell the number of those slain. He reigned for only three years after that. regned in all .xxv. yere / & lieth at Malmesbury.\nAFter this Athelstone regned Ed\u2223mund his broder / for king Athel\u00a6ston had no sone / & this Edmund was a worthy man & a doughty knyght of bo\u2223dy & also noble. And the thyrd yere after that he was kyng he went ouer Hu\u0304ber into y\u2022 cou\u0304tree / where he fou\u0304de two kyn\u2223ges of Danes / y\u2022 one was called Enelaf and that other Renant. This kyng Ed\u2223mund droue them bothe from the londe and after went and toke a grete prey in Cumberlonde. This Edmunde regned but .vij. yere / & lyeth at Glastenbury.\nANd after this Edmund regned Eldred his broder that auenged Edward his fader of his enemyes y\u2022 did slee hym / and afterwarde he seased all Northumberlond in to his handes / and made the Scottes for to bowe and meke vnto his wyll. And in the second yere of his regne came Arnalaf Guyran / that was kyng of Denmarke / and seased all Northumberlonde / & helde y\u2022 londe two yere. And after that came kyng Eldred with a grete power & droue hym out of this londe. And this king Eldred was a A noble man and good one, of whose goodness Saint Dunstan preached. And this Eldred reigned for fifteen years and lies at Winchester. After Eldred, Edwin, the son of Edmund, reigned, and he was an unwelcome man towards God and the people. He hated people of his own land and loved and honored strangers, setting little by the holy church, and took from the church all the treasure he could, which was great shame and vilany to himself and peril to his soul. And therefore God would not allow him to reign any longer than four years and he died, and lies at Winchester.\n\nLeo the Sixth was pope for six months. Stephen the Seventh, a Roman, was pope after them for two years. John the Eleventh, a Roman, was pope for three years. Stephen the Eighth, a German, was pope after him for eight years. Marinus a Roman was pope after Stephen the Eighth for two years and six months, and nothing is written about him. Johannes the Twelfth, a Roman, was pope after Marinus almost eight years, and he had a father named Alberic. A worthy man named John ruled in Rome after the death of Agapitus. The noble men swore that they would elect Octavianus his son as pope. And so it was done. John was named pope and was a hunter and lecherous man, keeping women openly. Certain cardinals wrote to Otto, the German emperor, asking him to come to Rome to help destroy the church's scandal. The pope learned of this letter and had the hand that wrote it cut off. He was repeatedly warned by the emperor and the clergy to correct himself, but he refused. He was then deposed, and Leo was put in his place. The emperor was angered and besieged Rome until they gave Benedict to him and restored Leo.\n\nAfter this, Edwin ruled instead of his brother Edgar. Edgar was a man who greatly loved God, peace, and the church, and was a worthy man and a great lord of blood and mighty. Edgar, this Edgar, was Lord and king above all the kings of Scotland and Wales, from the time that Arthur was gone, was never since a king of his power. And this Edgar was Saint Edward's father. And whose was Edgar's wife, it was said, was Edward's mother and buried, he heard speak of the fairness of Aestra. It was Ogive, daughter of Owain, a baron of Devonshire, who was so fair a woman that all men spoke of her. He commanded one of his knights whom he much loved and trusted to go, saying to him, \"Go, say to the noble Baron Owain of Devonshire, and see if his daughter is as fair as men speak of, and if it is true, I will have her as my wife.\" This knight who was called Edelwold went forth on his way as the king had said, and came where the lady was. And when he saw her so fair, he thought to have her for himself and spoke of it to Owain her father. Her father was an old man and had no other children but her alone, and saw that Edelwold was a fair young knight and worthy and rich, and was well beloved with the people. The king thought his daughter should be married to him and granted her to him if the lord king consented. This Edelwold returned to the king and said she was fair enough to see, but she was very unattractive. The king answered and said he took little notice. Sir Edelwold said, she is her father's heir, and I am not rich in lands, and if you would consent and grant that I might have her, then I would be rich enough. In God's name, said the king, I consent to it. Edelwold thanked the king much and went again into Devenshire and married the damsel, and in that court he dwelt.\n\nIt happened at a certain time that he told his council and all this thing to his wife how and in what manner he had intended to have her as his wife. And as soon as she knew this, she loved him no more than before. This lady conceived by him a son. And when the time came for the child to be born, Edelwold came to The king prayed him to have a son at the font. The king granted it and named him Edgar after his own name. When this was done, he thought that all was safe enough for the king, who would not take his wife. For his lord was a jolly man and amorous.\n\nBut Edelwold had deceived and beguiled him, and in his heart he thought that he would go to Devenshire as if to hunt for the hart and hind and other wild beasts. And this lady was dwelling at a manor place beside the forest where the king would hunt, and he was entertained there all night.\n\nWhen the time came that the king should sup and the sun shone, the king asked about his goose and his godson. And Edelwold brought her before the king, and she would not have come in his sight otherwise. The lady welcomed the king and sweetly kissed him. And he took her by the hand. Next, she set and they sat down together. And there was a custom and usage in this land at that time, that when one drank to another, the drinker should say \"wassail,\" and the other should answer and say \"drink hale, King, went to bed thinking heartily on the fairness of that lady. And then were others overcoming for her love, that he thought he should die, but if he had his will on her. On the morrow, the king arose and went into the forest to amuse himself with harts and hinds and all other wild beasts, and from the great herd he sent to that lady. And thrice he went to solace and speak with that lady, whichever was best kept from the Danes coming there to destroy the land. And this Edelwolde came to the king's parliament. And the king sent him to York to be keeper of that country. And thus it happened that men who did not know him killed him by the way. And immediately as the king heard that Edelwolde was dead, he sent for the fair Lady Estrylde to come. The king was married in London to the queen with great solemnity and worship. Upon his arrival in London, he held a grand feast, and he wore a golden crown, while the queen wore another. The following morning, Saint Dunstan entered the king's chamber and found the king and queen together in bed. Saint Dunstan asked the king who the woman was. The king replied, \"This is Queen Estrylde.\" Saint Dunstan admonished the king for marrying a woman whose child he had held at the fontstone. The queen never loved Saint Dunstan after that, but their love for each other was so great that it caused little harm. The king fathered a son named Eldred on her. When this child was seven years old, the king's father died, and he had ruled for eighteen years, lying at Glastenbury. The emperor passed away, and Otto began to reign. Reigning in Germany. Lotherius reigned after him for two years and died when Otto ruled in Germany, and had a wife named Dalnidam, who married Otto after Lotherius. Beringarius was the fourth. This man ruled with great tyranny over Italy, so the pope and other Romans asked Otto to deliver them. Otto did this and subdued Beringarius. Twice he outlawed him, and he took Lotherius' wife, whom Beringarius had imprisoned. Leo the Eighth was pope for one year and four months after Benedictus. He was chosen with the common voice, and John was deposed. This Leo decreed that no pope should be made without the emperor's consent, due to the Romans' malice towards them. This man granted all the gifts to Otto and his successors that had been given by Justinian and Charlemagne to the church, so that Italy could be defended from rebellions. Johannes the Twelfth was pope for almost eight years after him. This Johannes suffered greatly at the hands of the Romans, as he was taken. Otto endured the exile heavily. He killed the noblemen of Rome, and some of them were exiled permanently. Benedictus the Sixth was the pope after him, reigning for seven years. He was captured and strangled in the castle Angell.\n\nNote. At this time, the empire was transferred to the Germans. The same reason prevailed as before, due to the vicious living. Nor could these unhappy men be informed that they could avoid this one vice, through which they saw so many noblemen perish.\n\nOtto was emperor after Berengarius, ruling for twelve years. He was the first emperor of Germany, and he was as virtuous as any other king Charlemagne, for he was the defender of the church of God and the singular promoter, for which he was worthy to be emperor. Many men of false belief he converted. He held Pope Benedictus the usurper of the papacy in Saxony and died there in his exile. After this, Otto the emperor died, a rich man in virtue and goods.\n\nOtto the Second was emperor. After his father, Edgar reignced, a noble man to the church as his father was. He had many battles against false men of belief. And at last, he had almost lost all his host in Calabria. Yet he truly, with all his mind, besought St. Peter to help. And marvelously, St. Peter delivered him. And his wife was the daughter of the emperor of Constantinople of Roman blood / and this man was crowned by Benedictus the pope.\n\nAfter Edgar's reign, Edward his son reigned whom he begat by his first wife. He well and nobly governed the land. For he was full of all manner of goodness, and led a very holy life, and above all things, he loved God and the holy church. And Queen Estrylde, his stepmother, had him killed because she wanted to make her own son Eldred king.\n\nIt happened on a day that King Edward went into a wood to play in the south country beside a town that is called Warham, in which wood there was great abundance of hares. And while he had been there a while for sport, he considered his brother Eldred, who was with the queen, as her place was near the forest. He intended to visit him and see his brother. He took only a little men-at-arms with him and rode towards his stepmother's house, which at that time was quartered in Corfe Castle. As he rode through the thick wood to spy his game, it happened that he went astray and lost the men-at-arms who accompanied him. Eventually, he emerged from the wood and, looking around, saw a manor house nearby where his stepmother dwelt. He went there alone. News soon reached the queen that the king had come alone with no companions. She was pleased and thought of a way to kill him privately. She summoned one of her knights to whom she had revealed more of her plans. Both of them went to the king and courteously received him. And the queen... The king said that he had come to visit her and also to speak with Eldred his brother. The queen thanked him many times and begged him to alight and stay with her that night. The king said that he could not, as he wanted to find his people. And when the queen saw that he would not stay, she begged him to drink. He granted her request, and as soon as he had finished drinking, the queen knighted him and sent him across the sea, allowing him to escape from this land. When King Edward was thus martyred, it was the year of the incarnation of our Lord.\n\nAfter King Edward's reign, Eldred his brother ruled and Saint Dunstan crowned him. Saint Dunstan died soon after, having forgiven Estrilde the queen for causing King Edward's death. He had reconciled with her and enjoined her to do penance, and she lived after a chaste and clean life. King Eldred married an English woman and on her he begat Edmund Iren. Side and another son named Edwy. After their queen, their mother, died, Swyne, who was king of Denmark, came to England to challenge and conquer all that his ancestors had before that time. He conquered and obtained it all at his asking. The good earl Cuthbert of Lindsey and almost all the greatest men of England, as well as the people of Northumbria, supported Swyne because they did not like King Eldred, as his good brother Edward had been falsely killed for his sake, and therefore no one had much faith in him. Therefore, Swyne had his way and took all the land. Eldred, the king then, fled to Normandy, and spoke to Duke Richard, who gave him his sister Emma to wife. From this union, they had two sons: one was named Alured, and the other Edward. When Swyne had conquered all the land, he ruled nobly for fifteen years and then died. He lies at York. The death of Swyne, a Dane, had a knight as his son who dwelled in England and desired to be king. Eldred came again from Normandy with a great number of people and a strong army. This knight dared not stay but fled to Denmark. King Eldred regained his realm and held such great lordship that he began to destroy those who had helped Swyne, the Dane, against him. Later, this knight returned from Denmark with great power, and King Eldred dared not fight him but fled to London and held out there. Then the knight besieged him for so long that King Eldred died in the city of London and lies in St. Paul's church. He reigned for nine years.\n\nBonus was pope after Benedict for one year. This man ruled for a short time.\n\nBonifacius was pope after him for five months.\n\nBenedictus was pope after him for ten years. This man crowned Otto the Second and made many Romans captive. He gathered a council against the king of France. Where Gilbert the nygromancer was deposed. Iohannes XIV was pope after him for 7 months, and he was imprisoned in the castle Angell and was falsely accused of death. Iohannes XV was pope after him for 3 months. Iohannes XVJ was pope after him almost 10 years. This man was educated in arts and wrote many books, and little else is known about him. Gregory V was pope after him for almost 3 years. He was made pope at the instance of Emperor Otto III, as they were cousins. After a short time as pope, and with the emperor's departure from Rome, Placidinus was put in by Crescentius, a consul, for money. Strife ensued a few days later. But the emperor returned soon after and took Crescentius, the consul, and struck off his head, blinding the man who had deposed his cousin from the papacy. His dukes and knights offered no assistance to him because he had done what he should not. Haver done, and he suffered what he deserved. Nota. This Gregory, with Emperor Otto, established the electors of the empire. From then on, the electors of the empire have remained, appointed by the pope and Otto, to prevent petty disputes among the Frenchmen or others. And their names are written in Latin for learned men in these verses.\n\nMagun III was emperor for 18 years. This man was a worthy man throughout his empire. And, in the wisdom of his father, he was a very faithful man to the church. In many battles, he prospered because he was devout to Almighty God and his saints. He gave mighty worship to the relics of saints. This man was crowned by Gregory, his cousin. And at the end, he died in Rome.\n\nSilvester II was pope after Gregory for three years, and he was made pope with the help of the devil, to whom he did [give allegiance]. Homage was given to him for he should give him all things that he desired, and he was called Gilbert. His enemy granted him the grace of the king of France and made him bishop of Remensis, but he was soon deposed. Afterward, he obtained the grace of the Emperor and was made bishop of Reims. However, his tenure was brief, and both he and those who trusted in his salvation had placed their hope in false devils. Yet men still trust in his salvation due to certain demonstrations of his sepulture and the great penance he endured in his last moments. For he had his hands and legs cut off, dismembered his entire body, and had them cast out at the door to the birds. Then his body was drawn by wild beasts and buried where they rested, which was a sign of his salvation. John the XVIII was pope for five months. John the XIX succeeded him and ruled for five years. They did little harm. Henry the First was the first emperor in Germany for twenty years. This is Henry, duke of Barry, and, in accordance with his blessed fame and good name, he was chosen. It is recorded that many of these dukes of Barry were holy men, not only abstaining from fleshly desires but also living virtuously. And this Henry had a sister who was as holy as he; he gave her in marriage to the king of Hungary. She brought all Hungary to the right belief and Christian faith. Her name was Sana. When he was dead, he was seen by a holy bishop in a wretched figure, in great pain. And this bishop, because of this sight, left his bishopric out of fear and entered a monastery, living virtuously for the rest of his days. John XX was pope after him for eleven years, but little profit was gained. After the death of this Eldred Knight, Edmund Irsay began to reign. Eldred's son, by his first wife, founded a great power of men and began to war against King Knight. And so he did many times and often. The war was so strong and hard that it was wonderful to relate. Queen Emma, who then dwelt at Westminster, had great fear of her two sons Alured and Edward, lest they should be destroyed through the war. Therefore, she sent them over sea to Duke Richard, their uncle, in Normandy, where they dwelled in safety and peace for a long time.\n\nEdmund Ironside and Knight the Dane waged war fiercely together. But at last they were reconciled in this manner: that they should divide the realm between them, and so they did, living together like two brothers.\n\nAfterward, King Edmund Ironside and Knight the Dane ruled jointly. But it came to pass in the same year that they were reconciled and loved so much together, that a false traitor, whose name was Eadric Streona, was envious of the love that was between them. He was Edmund Ironside's man, and from him he held all the land. Had he not intended to betray his lord and make himself king of all the land, richly to be availed and well beloved by him. Therefore, he prayed to his lord Edmund Ironside one day to dine with him. The king granted him courteously, and he came at his request. At the meal, the king was royally served with various dishes and drinks. And when night came that he should go to bed, the king took his own men and went to the chamber where he should take his night's rest. As he looked around him, he saw a beautiful image and one well made, in semblance an archer with a bow bent in his hand, and in the bow a fine arrow. King Edmund went nearer to behold it better. And as soon as he was by it, the arrow struck him through the body and slew the king, for the engine was made traitorously to slay his own lord. And when King Edmund was thus dead and slain, he had reigned but ten years. His people mourned greatly for him, and his body they bore. Glastbury / and there he was buried. And this false traitor Edrith immediately went to Queen Edmund's wife, who did not know of her lord's death, and took from her the two fair and young sons that her lord had fathered on her. One was called Edward, and the other Edwin. He took them with him to King Cnut, intending to do with them as he pleased. And he told her how cunningly he had killed King Edmund because Cnut should have all the land of England. O thou false traitor, hast thou slain my true brother who was so dear to me, a man whom I loved most in the world? Now, by my head, I shall reward you well for your treachery as you deserve, and have him taken immediately. And bind his hands and feet in the manner of a traitor, and cast him into the River Tame. In this manner, the false traitor ended his life. The king took the two children and put them into the care of the abbot of Westminster to guard and keep until he knew what was best to do with them. King Knight gained control of the land soon after, and he married Queen Emma with the consent of all his barons. She was a beautiful woman, the widow of Earl Edred and the sister of the Duke of Normandy. They lived together with great love. One day, the king asked Queen Emma for advice regarding Edmund Ironsides' sons. She replied, \"They are the rightful heirs to the land. If they live, they will cause you much sorrow through war. Therefore, send them to a distant land to a man who can destroy them.\" The king immediately summoned a Dane named Walgar and commanded him to take the two children to Denmark and ensure their destruction. Walgar agreed to carry out the king's orders. He took the children to Denmark right away. Additionally, Walgar saw that the children were very beautiful, and the King of Hungary was also interested in them. For Nourysshe, Walgar was well known to the king and beloved. The king inquired about the children and Walgar replied that they were the rightful heirs of England, and therefore men would attempt to destroy them. Thus, they had come to seek mercy and help. The king of Hungary received them warmly and allowed them to be properly kept. Afterward, Edwyne, the younger brother, died, and Edware the elder brother lived. He was a fair and strong man, large in body, and gentle and courteous in disposition, so that all men loved him. Edware, in the chronicles, is called among Englishmen Edward the outlaw. And when he was made a knight, the king's daughter of Hungary loved him much for his goodness and fairness, so that she called him her dear one. The king, her father, perceived well the love between them two, and he... Had no heir but only that daughter. And the king granted his daughter to no man as well as he did to him whom she loved so well, and he her in return, and gave her to him with good will. Edward married her with great honor. The king of Hungary sent after all his barons and made a solemn oath that Edward should be king after his decease of all the land of Hungary. They were all very pleased with these events. And Edward begot upon this lady a son, who was called Edgar the Holy, and afterwards a daughter named Margaret, who became queen of Scotland. By the king of Scotland, who was called Malcolm, she had a daughter named Maud, who became queen of England through King Henry II. He was the first son of the conqueror who married her, and he begot on her a daughter named Maud, who later became empress of the Holy Roman Empire. And from this Maud came the king of England, who is called Henry the Emperor's son, and yet had [sic] This Edward and another daughter, named Christian, were born to him by his wife. Now you have heard of Edmund Ironsides' sons, who were believed to have been slain as he had commanded Walgar before. And this King Edmund held in his hands all of England and Denmark. After that, they went to Norway to conquer that land. But the king of the land, named Olaf, came with his people and intended to keep and defend his land well. There, he fought against him until at last he was slain in that battle. And this Knight took all the land into his possession. After conquering Norway, he took fealty and homage there and returned again into England. He held himself so great a lord that he thought in all the world there was not his peer, and he became so proud and haughty that it was a great wonder.\n\nOn one day, as he had heard mass at Westminster and intended to go to his palaces, the waves of the Thames came swiftly against him almost. touched his feet. Then the king said with a proud heart, \"I command the water to turn again or else I shall make you.\" The waves for his commandment would not spare, but flowed higher and higher. The king was so proud of heart that he would not flee the water but abided still in the water, and beat it with a yard the he had in his hand, and commanded the water, \"You shall go no farther.\" But for all his commandment, the water would not cease, but increased more and more, so that the king was all wet and stood deep in the water. And when he saw the water would not do his commandment, he withdrew himself and stood upon a stone, holding up his hands on high, and said, \"This god that makes you arise on high is king of all kings and of all mightiest, and I am a captive and a dead man, and he may never die, and all things do his commandment and he obeys him. To this god I pray that he be my warrant, for I know myself a captive, feeble, and of no power, and therefore I will go to Rome.\" Without allowing my wicked nature to prevail/and forcing me to amend. For I claim my land to hold, and of none other. He prepared his heir and departed for Rome without delay. Along the way, he performed many acts of charity/and at Rome, he did penance for his sins. Upon returning to England, he became a good man and a holy one, renouncing all pride, and lived an ascetic life. He founded two monasteries of St. Benedict, one in England and another in Norway, due to his special devotion to this saint/and his great affection for St. Edmund the king. He often bestowed great gifts upon the monastery and enriched it. After ruling for twenty years, he died and lies buried at Winchester.\n\nBenedict IX was pope after John/and he was a great lethargic/and therefore he was condemned. He appeared to a certain man under a monstrous figure and terrifying. His head and tail were like an ass's/and the rest of his body like a barrel. He said, In this time, there was great division and strife in the church, as he was expelled and reinstated twice. In this period, Ptolemy noted that the pride of bishops had an evil end, and it was the occasion of much unrest and battle.\n\nThe first Corradus was emperor after Henry for twenty years. This man issued many laws and commanded strict observance from every man. But the earl of Ludolf was accused and fled from his land. Remarkably, his son was made emperor by the commandment of God against the will of Corradus. And at the last, they were reconciled, and he took Conrad's daughter as his wife.\n\nThe knight we have spoken of before had two sons by his wife Emma. One was named Hardknight, and the other Harold. He was so light on foot that men commonly called him Harold Hare. This is Harold, not like his father King Harold, for he did not follow chivalry, courtesy, or worship, but only his own will. And he became so wicked that he exiled his mother Emma. She went to Flodden and dwelled there with the earl, which is why he and his brother hated each other fiercely. After Harold had reigned for two years or more, he died and lies at Westminster.\n\nAfter this, Harold pardoned his brother Hardknight, a noble knight and a worthy man, loved by chivalry and all goodness. And when this Hardknight had ruled for a little while, he uncovered his brother Harold and struck off his head, casting the head into a well and the body into Tamesis. And afterwards, fishermen took the body with their nets by night and bore it to St. Clement's church, and there buried him. Thus Hardknight avenged himself on his brother Harold. Thus King Hardknight was so generous with food and drink that his tables were set every day with rich foods and drinks for his guests. King Harthacnut sent for Emma, his mother, and recalled her to his court. She had been driven out of the land by Harold, his brother, due to the influence of Earl Godwin, who was the most powerful man in England next to the king, as he had married the daughter of King Knut, Harthacnut's first wife. When this queen was driven out of England and came to the Earl of Flanders, who was called Baldwin, her cousin, she remained there until the time that Harthacnut had sent for her and brought her back with great honor. King Harthacnut, who had reigned for five years, died and lies at Westminster.\n\nAfter the death of King Harthacnut, since he had no child of his body, a Dane, though he might have been a great man among them, he should never be king of England because of the hatred of the English. The Danes prevented Englishmen from crossing bridges and forced them to stand still until they had passed. If Englishmen had not bowed down to show reverence to the Danes, they would have been beaten and defiled. The Danes treated the English so contemptibly that they were driven out of the land after Hardiknot's death. They had no lord to maintain them. In this way, the Danes subjugated England, preventing them from returning. The earls and barons, with the common consent and counsel, sent to Normandy to seek out the two brothers Alured and Edward, who were living with Duke Richard, their uncle. They intended to crown Alured as king of England and make him king in order to end this matter. The earls and barons made an oath, but Earl Godwin of Wessex treacherously and falsely planned to kill these two brothers. Brothers immediately came to England, intending to make Harold, the son he had fathered on Thyra, daughter of King Hardicanute, king. Godwyn went privately to Southampton to meet them at their landing. It happened that the messengers who went to Normandy found only Alured, the eldest brother, there. Edward, his brother, had gone to Hungary to speak with his cousin Edward the Outlaw, who was Edmund Ironside's son. The messengers told Alured that the earls and barons of England had sent for him and that he should boldly come to England and receive the realm: for King Hardicanute was dead and all the Danes had been driven out of the land.\n\nWhen Alured heard this news, he thanked God and set sail with all the haste he could muster and arrived at Southampton. There, the false traitor Godwyn was waiting for him. When this traitor saw him, he welcomed him warmly and received him with great joy, and said: He led him to London where all the barons of England awaited him to make him their king. And so they continued their journey towards London. When they arrived at Gyldesdowne, Godwyn the traitor spoke to Alured.\n\nTake heed of you both, on the left side and on the right, and among you, you shall be king, and of such a hundred marks. Now truly said Alured, I grant you this, and if I am king, I will ordain and make such laws, by which God and man will be well rewarded.\n\nNow the traitor had commanded all his men who were with him that when they reached Gyldesdown, they should kill all in Alured's company who had come from Normandy, and after taking Alured, they should bring him to the isle of Ely and afterwards put out both his eyes from his head, and afterwards bring him to death. And they did so, for they killed all his company that were there, the number of which were twelve gentlemen who had come with Alured from Normandy, and after taking Alured, in the isle of Ely they put out his eyes and rent his body. Wombed and took out the chief of his bowels and stuck a stake into the ground, with the end of the bowels fastened thereto. With iron needles they pricked the good thrice. And so he went about the stake until all his bowels were drawn out of his body, and thus died Alured, through the treason of Earl Godwin. When the lords of England had learned and knew that Alured, who should have been their king, was put to death through the false traitor Godwin, they were greatly angry. And they swore between them, God and his holy name, that he should die a worse death than Edith, who had betrayed her lord Edmund Ironside, and they would have put him to death, but the traitor fled to Denmark. Silvester the third was pope after Benedict. This Silvester was chosen, and Benedict was expelled. And after he was expelled, and Gregory was made pope, and he was but A simple man chose another pope to be consecrated with him. When many were displeased with this double papacy, a third was brought in to occupy the place of both. They struggled among themselves. But Henry the emperor came to Rome and deposed them all, making Clement II pope and immediately crowning him. He told the Romans they should never choose a pope without his consent, and so the seventh was elected. However, many men claimed this Gregory was a holy man. Damasus II succeeded Clement and ruled for 19 days. He was an usurper of the papacy. He died suddenly, and the Romans asked for a new pope. They demanded that the Alamans have none, as they were too hard-hearted to agree to the emperor's intention. Despite this, they elected the holy man Leo, and after his election, he had to be consecrated. That conscience refused it, and he was chosen by the common assent. This Leo placed Christ in the form of a lamb in his own bed, and on the morrow he found nothing there. And what this was done, all the barons of England sent another time to Normandy, that Edward should come to England with much honor and cleanliness, and led his life, hating sin as death. And when he was crowned and anointed with a royal power, he did not forget his good manners and conditions that he first used, and did not forget all good customs for no manner of honor, nor for any riches, nor for any manner of hygiene. But ever more and more he gave himself to goodness and loved God and the holy church passing all other manner of thing. And poor men also he loved and held them as if they had been his own brethren, and to them often he gave great alms with full good will.\n\nIt happened on a day that he went from the church of Westminster, and had heard mass of St. John the Evangelist, for as much as he loved St. John the Evangelist more specifically after God. And our lady spoke to him more than any other saint. And so a pilgrim came to him and begged him for the love of God, our lady, and St. John the Evangelist to grant him some good. And the king privately took his ring from his finger, which no one perceived, and gave it to the pilgrim, who received it and went away. King Edward made all the good laws of England that are still most used and observed. He was so merciful and full of pity that no one could be more.\n\nWhen Earl Godwin, who was dwelling in Denmark, heard more about the goodness of King Edward and that he was full of mercy and pity, he thought he would go back to England to seek and have grace from the merciful King Edward, who might grant him his land again in peace. He prepared himself as much as he could and put himself toward the sea and came to England to London where the king was at that time and all the lords of England. Godwyn sent to them who were his friends and the greatest among them. lords of the land prayed them to intercede with the king on his behalf and grant him pardon and his lordship. The lords brought him before the king to seek grace. As soon as the king saw him, he accused him of treason and the death of Aldred his brother, and said, \"Traitor Godwyn, I accuse you of betraying and killing my brother Aldred.\" \"Save your grace and your pardon and your lordship,\" Godwyn replied. \"I never betrayed him, sire, you who are my lieges, earls and barons of the land, have heard my appeal and Godwyn's answer. Therefore, I will that you award and do right.\" The earls and barons then gathered together to make the award themselves, and they spoke variously among themselves, for some said there had never been an alliance by homage, service, or lordship between Godwyn and Aldred, for which reason they might have cause to distrain him. In the end, they decided and judged that he should be put in the king's mercy altogether. The Earl Leuerike of Couentre was a good man to God and to the world, and he spoke in this manner and said: The Earl Godwyn is the best-friended man of England after the king, and it could not be denied. Consequently, as touching my part, I award that he and his son, and every one of the twelve earls who are his friends, go before the king, charged with as much gold and silver as we may bear between our hands, praying the king to pardon his evil will towards Earl Godwyn and receive his homage, and yield again his land. And they agreed to this award, and each of them came with gold and silver as much as they might bear before the king, and there they spoke the form and manner of their accord and of their award. The king would not grant them this, but as much as they had ordered he granted and confirmed. And so Earl Godwyn was accorded with the king, and had again all his lands. And afterwards he bore himself so well and so wisely, that. the kynge loued hym wonders moche / & with hym he was full preuy. And within a lytell tyme they loued so moche that ye kynge spoused Godwyns doughter / and made her quene. And ne\u2223uertheles though the kyng had a wyfe yet he lyued euer in chastite and clennes of body wtout ony flesshely dede doynge with his wyfe. And ye quene also in her halfe ladde an holy lyfe two yere / & dyed And afterwarde the kynge lyued all his lyfe without ony wyfe. The kyng gaue the erledome of Oxford to Harolde that was Godwyns sone / & made hym erle. And so well they were beloued / bothe ye fader and he / & were so preuy with the kynge / yt they myght do by ryght what thynge they wolde. For agaynst ryght wold he no thynge do for no maner man so good and true he was of conscyence. And therfore our lorde Iesu Chryst spe\u2223cyall loue shewed to hym.\nIT befell vpon a whytsondaye as kynge Edwarde herde his masse in the grete chirche of Westmynster at the leuacion of Iesu Christes body: & as all men were gadred in the chirche / and came nigh the king lifted up his hands high and took up a great laugh. All those who stood around him wondered greatly. After mass, they asked why the king's laughter was. Fair lords said, \"King Edward, I saw the younger king of Denmark come to the sea with all his power to come to England to war against us. I saw him and all his people drowned in the sea. I saw this in the vision of Christ's body between the priests' hands. I was so overcome with grief that I could not hold back my laughter. And Earl Leicester stood beside him at the vision and openly saw the form of the bishop turn into the likeness of a young child. He took up the king's right hand and blessed him. Afterward, Earl Leicester and Earl both turned him toward the king to see that holy sight. Then the king said, \"Sir Earl, I see it too. Thanked be God that I have honored my God and seen visibly Jesus Christ in the form of a man, whose nature...\" This noble man, Saint Edward, ruled for 13 years. And it happened at a time that he died, and the two men of England were in the holy land, having completed their pilgrimage, and were returning to their own country. As they went on their way, they met a pilgrim who courteously greeted them and asked in what land and what country they were born. They replied, \"In England.\" The pilgrim then asked, \"Who is the king of England?\" They answered, \"The good King Edward.\"\n\n\"Fair friends,\" said the pilgrim, \"when you return to your country again, I pray you to go to King Edward and greet him often in my name. Also, thank him frequently for the great courtesy he has shown me, and especially for the ring he gave me when he heard mass at Westminster for St. John's love.\" Then the pilgrim took the ring and gave it to the men, saying, \"Go and take this ring to King Edward and tell him.\" I send him this and as a rich gift I will give him. For the twelfth day, he shall come to me and forever dwell in bliss without end. Sir asked the pilgrims, \"What man are you, and in what courtyard is your dwelling?\" Fair friends replied he, \"I am John the evangelist, and I dwell with almighty God. Your king Edward is my friend, and I love him particularly because he has always lived chastely and is a chaste maiden. I pray you, fulfill my message as I have said.\" When John the evangelist had thus charged them, suddenly he vanished from their sight. Then the pilgrims thanked almighty God and went on their way. And when they had gone two or three miles, they began to feel weary and set down to rest. And when they had well slept, one of them woke up and lifted his head and looked around and said to his companion, \"Arise and let us go on our way.\" What did our companion say to that other? \"It seems to me that this\" The pilgrims asked, \"What countryside is this? Who is its lord?\" The shepherds replied, \"This is the countryside of Kent in England, where King Edward is lord. The pilgrims thanked God and St. John the Evangelist and continued on their way to Canterbury and then to London, where they found the king. They told him all that had happened from the beginning to the end, as St. John had instructed them, and described their journey and presented the ring to King Edward. He received it and thanked God and St. John the Evangelist. Then he prepared himself daily to depart from this life whenever God would call him.\n\nOn Christmas Eve, as St. Edward was at God's service for the matins of the high feast, he became seriously ill, and the next morning. endured much pain to hear the mass and after mass, he allowed himself to be taken to his chamber to rest. But in his hall among his barons and knights, he could not come to comfort them and take his place as he was accustomed to do at that worthy feast. Therefore, all their mirth and comfort among those in the hall was turned into care and sorrow because they feared to lose their good lord, the king. And on St. John's Day, the evangelist who came next to the king received his rights of the holy church, as it befell every Christian man, and remained the mercy and will of God. And the two pilgrims he allowed to come before him, and gave them rich gifts and committed them to God. And the abbot of Westminster he allowed to come before him, and took the ring in the honor of God and St. Mary and St. John the Evangelist. And the abbot took and put it among other relics, so that it is at Westminster and ever shall be. And so the king lay sick until the 12th hour, and then the good king Edward died. Westminster is where he lies. For his love, God showed many a fair miracle. This was in the year of the incarnation of our Lord Jesus Christ, MLXV. After being translated and placed in the shrine by the noble martyr St. Thomas of Canterbury, the same place in the wood where he was born. This man was a vicious man; he entered Italy and took Pandulf, the prince of Capua. Stephen IX was pope for two months after Victor II. Benedict was after him and took the dignity of Pope Stephen by force, keeping it for nine months before his death. Henry III was emperor after Henry II. This Henry was an unwieldy man and troubled the holy man Gregory VII many times. He first asked for forgiveness and was granted it, but he did not keep his word, bringing in another pope against him and declaring him a heretic. Gregory cursed him. The electors of the emperor chose the duke of Saxony to be emperor, whom Henry defeated in battle. Overcame. And then he came to Rome with his pope, and pursued Pope Gregory and the cardinals as well. But then Robert, king of Naples, drove him out and delivered the pope and the cardinals. Nevertheless, he was a man of great alms, and he fought in battle twelve times. And at last he died wretchedly. For he was brought down by his own son. For as he did to others, so was he done to.\n\nNicholas II was pope after Benedict for two years. This Nicholas was called a heretic against the archdeacon of Turin, who was an heretic, and he taught against the faith. For he erred in the sacrament, and after he was converted and became a holy man, he could never convert his disciples.\n\nNote.\n\nAlexander II was pope after him for twelve years. This Alexander was a holy man, and he decreed under pain of cursing that no man should hear a priest's mass whom they knew had been at one Codulo, but he expelled him as a usurper and put him out as a simonist.\n\nThe barons of the land would not want Edward the Confessor had chosen Edward the Exile, his cousin, to be king after him because he was of the kindest blood of the realm. However, Harold, Godwyn's son, seized England into his hands with the help of Earl Godwyn, his father, and other great lords of the realm. Immediately after the burial of Saint Edward, they crowned him king.\n\nHarold, Godwyn's son, would have gone to Flanders two years before Saint Edward's death, but he was driven by a tempest into the court of Ponthieu and was taken and brought to Duke William. Harold believed that Duke William would seek revenge on him because Harold's father had allowed Alfred, Saint Edward's brother, to be killed, and primarily because Alfred was the son of Queen Emma, Richard's mother, who was Duke William's grandmother. Nevertheless, he did not act on this belief, for Harold was a noble and wise knight, and his father and he were reconciled with Saint Edward. Therefore he would not. Not I, but allowed all things ordained between them. Harold, with good will, swore upon a book and upon holy saints that he would spouse and wed Duke William's daughter after the death of St. Edward. He pledged to do his best to save and keep the realm of England for Duke William's profit and advantage. After Harold had made this oath to Duke William, he let him go free from prison and gave him many rich gifts. Then he departed from there and came to England. And immediately, as St. Edward was dead, Harold falsely crowned himself king of England and broke the covenant he had made with Duke William. Therefore, he was greatly angered by him and swore to avenge himself upon him whatever might befall him. And shortly, Duke William assembled a great host and came to England to avenge himself on Harold and to conquer the land if he could. In the same year that Harold was crowned Harald Harefoot, king of Denmark, arrived. In Scotland, he was believed to have been king of England. He came to England and robbed and killed all he could, until he reached York. There he killed a thousand men-at-arms and a hundred priests. When these news reached the king, he assembled a great power and went to fight Harald of Denmark. With his own hands, he killed Harald, and the Danes were defeated. Those who were left alive departed with great sorrow to their ships. And thus, Harold of England killed Harald of Denmark.\n\nAfter this battle, Harold became so proud that he would not share anything he had acquired with his people. Therefore, most of his people were angry and departed from him, leaving only his soldiers.\n\nOne day, as he sat at a meal, a messenger came to him and said that William the Bastard, Duke of Normandy, had arrived in England with a great host and had taken all the land around Hastings and also... my lord found the castle. When the king had heard these tidings, he went there with a small power as quickly as he could, for there were few people left with him. And when he had arrived, he ordered battle against the Duke William. But the duke asked him these three things: if he would take his daughter to wife as he had promised and sworn an oath, or if he would hold the land for him in fealty, or if he would determine this matter in battle. Harold was a proud and strong man, and trusted much in his strength; he fought with Duke William and his people. But Harold and his men were discomfited in that battle, and himself was slain. This battle ended at Tobyridge in the second year of his reign, on St. Calixtus' day, and so he was buried at Waltham.\n\nWhen William, bastard Duke of Normandy, had conquered all the land of England, on the next Christmas day following, he allowed himself to be crowned king at Westminster, and was a worthy king, and gave to England. King William conquered most of England and gave large portions to his knights. Afterward, he crossed the sea and went to Normandy, where he stayed for a while. In the second year of his reign, he returned to England and brought with him Maude, whom he crowned queen on a Sunday. However, King Malcolm of Scotland, also known as Mancolin, began to fight and wage war against King William. William prepared to invade Scotland with his men both by land and sea to destroy Malcolm. But they were reconciled, and Malcolm became William's man, holding all his land from him. William received Malcolm's homage and returned to England. After William had reigned for 17 years, Maude the queen died. She had borne him many fair children: Robert Curthose, William Rufus, Richard, Henry Beauclerk, and Maude, who was the countess of Boulogne, and four other fair daughters. After his wife's death, great strife began. A debate took place between him and Philip, king of France. However, they eventually came to an agreement. After that, the king of England resided in Normandy, and no one waged war against him. One day, the king of France mockingly remarked about King William in scorn, stating that he had spent a long time in childhood and rested there. This comment reached King William while he was in Normandy at Rouen. Enraged by the king of France's words, William swore by God that when he emerged from childhood, he would light a thousand candles for the king of France. Immediately, he summoned a large host of Normans and English men. At the beginning of harvest, he entered France and burned all the towns he passed through with good will. There was great heat from both the fire and the sun, which was so intense that it caused him to become severely ill and fall into a serious sickness. When he saw how sick he was, he... Assigned all of Normandy to Robert Curthose, his son, and all England to William Rous. Bequeathed to Henry Beauclerk all his treasure. And when he had done this, he received all the sacraments of the holy church and died in the 22nd year of his reign, lying at Canes in Normandy.\n\nAfter Alexander III's 12-year reign, Otho VII became pope. This man ordered a general synod, decreeing that no priest should have a wife nor live with women, except those the synod of Nicena and other decrees had allowed. The priests paid little heed to his ordinance. This man commanded that no mass should be heard from a priest who had a concubine. At one time, when he was cardinal and legate of Fraucia, he proceeded sharply against prelates and priests who were simonists. Among others, there was a bishop who was greatly renowned for simony. Those who accused him, he hired privately to say the contrary. The legate believed this and before all people, he said, \"Let the judgment of this man cease at this time.\" It is certain that a bishop's dignity is the giver of the Holy Ghost, and whoever buys a bishopric acts against the Holy Ghost. If a bishop does not act against the Holy Ghost, he should openly declare before all people, \"Gloria patri et Filio et Spiritui Sancto.\" He often began to say it, but could not speak to the Holy Spirit. He was then deposed from his bishopric. Victor the Third was pope after him for one year. This man was poisoned with venom in the chalice. Urbanus was pope after him for two years. This man cursed the king of France for his adultery. He called a council at Clare for the daily saying of Masses of our Lady and the solemn Mass on Saturdays. It is said that this was revealed to the monks of Chartres. He also called another council at Turin to win back the holy land and incited the people. And within a little time after the holy land was recovered and the glorious sepulcher of our Lord Jesus Christ and Antiochia, with many other noble cities, were taken from the hands of the Saracens. It is said that about 100,000 Christian men went on this journey. Among them were old and young, rich and poor, and no one was compelled. This passage was made by the vision of our Lady. The prices of this people were diverse. One was Godfrey of Bouillon, the noblest man in the world and a virtuous man. Another was Bohemond, duke of Naples. The third was Hugh, the king's brother of France, and many others who acted nobly for the faith of God. And it would be too long in this book to recount their glorious deeds.\n\nAfter this, William the Bastard ruled his son William Rous. This William was a most contrary pious man to God and the Church, and he founded and built the town of Caesarea, which the Paynims had destroyed. This King William destroyed it. The king sought out the Church and its possessions in order to find them. Therefore, there was much debate between him and the Archbishop of Canterbury, Anselm, because he had seized him for his wickedness and destroyed the Church. And because the king bore great wrath towards him, he was exiled from this land. The Archbishop then went to the court of Rome and dwelled with the pope.\n\nThe king created the New Forest and destroyed 25 towns and 80 houses of religion, all to make his forest larger and broader. He became extremely proud and glad of his wood and forest, and of the wild beasts within it, to the point that men called him \"keeper of woods\" and \"pastor.\" The longer he reigned, the more wicked he became towards God, the Church, and all his people.\n\nThe king had the great hall of Westminster built. One day, at Whitsuntide, he held his first feast there. He looked around him and said, that the hall was too small by half. And at last, he became so contrary that anything please God displeased him, and anything God loved he hated. He died, and on the second night before a monk dreamed of the household. The king went into a church with many people, and he was so proud that he despised all the people who were with him. He took the image of the crucifix and shamefully bit it with his teeth. The crucifix meekly suffered all that he did. But the king, as a madman, rent the arms of the crucifix, and cast it under his feet and defiled it. A great flame of fire came out of the crucifix's mouth. Of this strange dream, many men had great marvel and wonder.\n\nThe good man who had this strange dream told it to a knight who was most favored with the king of all men. This knight was called Hands. Soon the monk and he told the dream to the king, and said that it should betoken: The king laughed a few times and seemed unworried. And yet, men advised him not to go that day or enter the wood, but he remained at home until after he had eaten. No one could dissuade him from going into the wood for his amusement. It happened that one of his knights, named Walter Tyrell, accidentally struck the king in the heart with his arrow. The king fell to the ground without uttering a word and thus ended his life. It was no surprise that he died on that day, as he had not intended to mend his ways. Therefore, God allowed him no longer to reign in his wickedness. He had reigned for eighteen years and six weeks and lies at Westminster.\n\nPaschal was pope after Urban XVIII for sixteen years and five months. In the forty-third year of his episcopacy, William Rous was imprisoned by Emperor Henry IV, along with his cardinals. They could not be released until the pope had sworn to keep peace with him and never curse him. On this promise, the pope granted the emperor a privilege. However, the year after, the pope annulled that privilege and declared, \"Let us understand all holy scripture, the Old Testament and the New, the laws and the prophets, the Gospels and the canons of the apostles, and all the decrees of the popes of Rome. I hold whatever they held, and whatever they condemned, I condemn, and especially that privilege granted to Henry the emperor, which was granted more to avenge his malice than to increase his pacification. For evermore, I condemn that same privilege.\"\n\nAfter William Rous died, Henry Beauclerk, his brother, was made king because William had no child on the fourth day after his death, that is, on the fifth day of August. And anyone who was Archbishop of Canterbury, being at the court of Rome, heard that William Rous was dead. He came again into England, and King Henry Beauclerk welcomed him honorably. In the first year he reigned, he married Maude, Margaret's daughter, the queen of Scots, in a grand ceremony into England. However, due to the counsel of the wise men of the land, they were arranged in this manner: the king should give his brother, the duke of Aumale, every year, and whichever of them lived longest would be the other's heir. There was to be no debate or strife between them. When they had reached this agreement, the duke went home again to Normandy. And when the king had reigned for four years, there arose a great dispute between him and the Archbishop of Canterbury, Anselm. For because the archbishop would not grant the pope's request. In the same year, the duke of Normandy came to England to speak with his brother. And among other things, the duke of Normandy forgave the king. The king's brother, the aforementioned M. could have paid it to the duke. With good love, the king and the duke parted. And then the duke returned to Normandy. After two years had passed, due to the instigation of the devil and lewd men, a great dispute arose between the king and the duke. Through counsel, the king crossed the sea into Normandy. And when the king arrived in Normandy, all the great lords of Normandy turned against their own lord, the duke, and held themselves against him, abandoning him and yielding to the king, along with all the good castles and towns of Normandy. Soon after, the duke was taken and led with the king into England, and the king had him put in prison. And this was God's vengeance. For when the duke was in the holy land, God gave him such might and grace that he was chosen to have been king of Jerusalem, but he forsook it and would not take it upon himself. Therefore, God sent him shame and contempt to be put in prison. his brothers prison. The king, Henry, seized all Normandy into his possession and held it throughout his life time. In the same year, Bishop Anselm returned from the Roman court to England again. The king and he were reconciled. In the following year, a great dispute arose between King Philip of France and King Henry of England. Therefore, King Henry went into Normandy, and there began:\n\nWhen King Henry had been king for 17 years, a great dispute arose between King Louis of France and King Henry of England, because the king had sent men into Normandy to help the earl of Blois as much as they could in war against the king of France, and they should be as ready to him as to their own lord, for the reason that the earl had married his sister, Maude. And because of this, the king of France greatly mourned Normandy. Therefore, King Henry was very angry, and the war between them lasted two years until at last they: Two fought together and the king of France was discomfited, escaping with great pain, and the most part of his men were discomfited and taken. The king did with them as he pleased: some he released freely, and some he put to death. But afterwards, the two kings were reconciled. When King Henry had completely taken the loot they could load the ship, which struck against a rock and broke in pieces, drowning all who were there, save one who was in the same ship and escaped. This was on the saints' names of those who were drowned: William and Richard, the earl of Chester's sons, Ottonell and his brother Geoffrey Ridel, Walter Emurci, Godfrey the archdeacon, the king's daughter, the countess of Perche, the king's niece, the countess of Chester, and many others. When King Henry and other lords arrived in England and heard these tidings, they mourned enough, and all their mirth and joy was turned to mourning and sorrow. And when two years had passed that the earl had dwelt with them. The earl went from the king and began to wage war against him in the land of Normandy, causing much harm. He took a strong castle there and dwelled in it all year. Then news came to him that Henry, the emperor of Germany, whose daughter Maude was married to, was dead, and she no longer resided in Germany. She intended to return to Normandy to her father. Upon her arrival, he took her for himself and returned to England, making the English do homage and fealty to the empress. The first man to do so was William, archbishop of Canterbury, and David, king of Scotland. After him, all the lords and barons of England did the same. Additionally, the noble earl of Anjou, a worthy knight, requested permission for his daughter Maud to marry the king. Since he knew the earl to be a nobleman, the king granted his request. He then took his daughter and brought her to Normandy. Geffrey the noble knight came to Maude and married her with great honor. The earl fathered a son upon her named Henry, the emperor's son. After this, King Henry dwelled in Normandy for a long time. A severe sickness took him, and he died after reigning for 35 years and 4 months. His heart was buried in the great church of Our Lady in Rouen, and his body was brought with great honor into England and buried in the abbey of Reading, which he had founded.\n\nHenry the Fourth became emperor in Germany after Henry the Third, ruling for 15 years. He imprisoned his father and held him there until he died. He took Pope Paschal and his cardinals prisoner, as previously mentioned, for which reason (it is supposed) he lacked issue. He later came to grace and freely resigned all the church's laws to Calixtus III, the pope. The following person named Benedictus was publicly disgraced and made to ride shamefully. He turned the face of his mule toward its tail and held the tail in his hand until he passed through the city, after which he was imprisoned. Pope Honorius succeeded him for two years, but little is written about him.\n\nNora.\n\nHenry the Fourth, Emperor of Anne Gerald, mentions in Itinerario wallia that after he had imprisoned his carnal father and his spiritual father, the pope, with his cardinals, he was reconciled and willingly exiled. He secretly left his wife Maude, the king's daughter of England, and lived as a hermit for ten years at Chester. He called himself Godiscallus, whose godson is known as. So the emperor went away secretly, and Maude, his wife, went to her father Henry in Normandy. There she was quickly married to Geoffrey Plantagenet, the duke of Anjou, upon whom he bestowed his favor. King Henry II began his reign in England, under whom Saint Thomas of Canterbury ruled and died. Lotharius was emperor for 12 years after Henry IV. Little is written about him, except that he was courteous to the church and subdued Roger, the usurper of the kingdom of Cycle.\n\nThe Order of Saint John Baptist at Jerusalem began during this time under the guidance of the nobleman Raymond, who was strongly inclined towards works of mercy. All of this order made their way to serve the poor.\n\nPope Innocentius succeeded Honorius for 14 years and 7 months. This man was a very devout man, and he was supported by such men. He had a conflict with Pier of Lyon, who was called Anacletus. Two galleys of his fled to Frauces, and were received there with great honor by Saint Bernard, who at that time held all the kings and princes in his power. He persuaded them to bring Pope Innocent back to his dignity again. Eventually, all things were settled, and his enemies were defeated. King Henry, who was made king after him, was the new king's brother, Stephen, Earl of Bolloyn. Upon hearing news of his uncle's death, Henry crossed the sea and came to England with the help and counsel of many great lords, taking the realm and letting Stephen be crowned king of the land. Archbishop William of Canterbury, who had first made the oath to Empress Maude, began the debate between King Stephen and Empress Maude in the fourth year of Stephen's reign. Empress Maude came to England, and the debate between her and King Stephen began. Maude went to the shrine of Nicholas, and Stephen besieged her for a long time but could not succeed, as the city was well kept and defended. Those within the city escaped subtly without any harm. King Stephen then took the city and dwelled there until. Candelmas. And than came ye barons ye helde wt the empresse / that is to saye / the erle Randulf of Chestre / the erle Robert of Glocestre / Hugh Bygot / Roberte of Morlay / & these brought with them a stronge power / & faught wt the kynge / & gaue hy\u0304 a stronge batayle / in ye whiche batayle kyng Stephen was taken / and set in pryson in the castell of Brystowe.\nWHan kyng Stephen was taken & brought in to warde in the castell of Brystowe / this Maude the empresse was made lady of all Englonde / and all men helde her for lady of the londe. But those of Kent helde wt kynge Stephens wyfe / & also Willyam of Pree & his re\u2223tynue helped them / and helde warre a\u2223gaynst Maude the empresse. And anone after ye kyng of Scotlond came to them with an huge no\u0304bre of people. And than went they togider to Winchestre where as the empresse was / & wolde haue ta\u2223ken her. But the erle of Glocestre came with his power & faught with them. And the empresse in the meane whyle ye the batayle dured escaped from them / & went vnto In the battle at Oxford, the emperor held her, and the siege lasted from Michaelmas to St. Andrew's time. The emperor dressed her in white and strongly fortified himself against him, but he didn't know whether to turn back. The Earl of Gloucester aided him. After this, the king went to Wilton and intended to build a castle there. But the Earl of Gloucester arrived with a strong force and nearly captured the king. However, the king escaped with great difficulty, and William Martell was taken instead. In exchange for his release, they gave the Earl of Gloucester the good castle of Shrewsbury that he had taken. When this was accomplished, the Earl Robert and all the king's enemies went to Faringdon and began to build a strong castle. But the king came there with a strong force and drove them away. In the same year, Earl Randulf of Chester was reconciled with the king and came to court at his command. The earl arrived safely and King Henry immediately had him taken into custody, imprisoning him in the castle of Nicholl, which he had taken with his strength in the fifteenth year of his reign. Earl Geoffrey of Anjou surrendered Norman lands to Henry his son. In the following year, Earl Geoffrey died. Henry his son returned to Anjou and was made earl with great honor by the men of the land. At that time, Henry the emperor's son was earl of Anjou and duke of Normandy.\n\nIn the same year, a divorce was arranged between the king of France and the queen, who was the rightful heir of Gascony, because it was known and proven that they were siblings and near in blood. Henry the emperor's son, earl of Anjou and duke of Normandy and Gascony, then married the queen.\n\nIn the eighteenth year of Stephen's reign, Henry came to England with a strong power and began to wage war against this king. Stephen / and toke the castell of Malmesbury / and dyd moche harme And the kynge Stephen had so moche warre / that he wyst not whether for to go. But at the last they were accorded through the archebysshop Theobalde and other worthy lordes of Englonde / vpon this co\u0304dicyon / that they sholde de\u2223parte the realme of Englonde bytwene them / so that Henry the empresse sone sholde holly haue the halfe of all ye londe of Englonde. And thus they were accor\u00a6ded and peas was cryed through out all Englonde. And whan the accorde was made bytwene those two lordes / kynge Stephen became very sory for bycause that he had lost halfe Englonde / & fell in to suche a malady that he dyed in ye .xix. yere and. vii\nCElestinus the seconde was pope after Innoce\u0304t .v. monethes / & ly\u2223tell he dyd. \u00b6 Lucius was after hym / & lytell profyted / for they dyed bothe in a pestylence. \u00b6 Eugenius ye seconde was pope after hym .v. yere &. iiie discyple of saynt Bernarde / and after the abbot of saynt Anastasy by Rome / & came to ye churche of Saint Cesarius was chosen as pope by the cardinals without his knowledge, and out of fear of the senators, he was consecrated outside the city. This man was a holy man who suffered tribulation. And in great holiness, he died and lies at St. Peter's. After his death, Bernard followed.\n\nPeter Lombard, the bishop of Paris, brother of Gracian, compiled the four books of the Sentence at this time.\n\nPeter Comestor, brother to Gracian and Peter Lombard, wrote the Historia Scholastica and other books.\n\nFrederick struggled against the sect of the apostles. He fought mightily against the king of France with the power of the Danes and other nations. But Richard, king of England, tried to expel him. Frederick destroyed Mediolanum to the ground, and the walls of which were higher than those of any other city. This man, after causing much vexation to the pope, was reconciled. For he feared that the Lombards would rebel against him, he asked for forgiveness. The pope took the cross and went to the holy land, performing many marvelous deeds there, almost as much as Charlemagne. He came upon a town called Armenia and was drowned in a little water there. He was buried at Tiru. Anastasius became pope after Eugenius, ruling for four years and more. He was the abbot of Rufy before being chosen cardinal and later pope.\n\nKing Stephen ruled next, with Henry, the emperor's son, succeeding him and being crowned by Theobald on the seventeenth day before Christmas. In the same year, Thomas Becket of London became the king's chancellor of England. In the second year of his reign, he had all the new castles built to threaten the crown taken under his own lordship, which King Stephen had given to various men and made earls and barons to support him against Henry, the emperor's son.\n\nIn the fourth year of his reign, he put the king of Wales under his own jurisdiction. In his possession during this year were the city of Carlisle, the castle of Bamburgh, the new castle on Tyne, and the earldom of Lancaster. In the same year, the king, with a great army, went into Wales and cleared the way, strengthening the castle of Rutland (Basingwork). Among the castles he fortified, he built a house for the temple. In this year, Richard, who later became Earl of Oxford, was born. In the fourth year of his reign, he made Gavrain Earl of Britain. In this year, he changed the currency. In the fifth year of his reign, he led a great host to Toulouse and conquered it. In the seventh year of his reign, Theobald, the Archbishop of Canterbury, died. Almost all of Canterbury city was burned as a result of some mishap. In the ninth year of his reign, Thomas Becket, who was his chancellor, was chosen as Archbishop of Canterbury. On St. Bernard's day, he was consecrated. In this year, the king's daughter, Eleanor, was born. And in the 5th year of his reign, King Edward was translated with great honor. In the 11th year of his reign, he held his parliament at Northampton. Saint Thomas, archbishop of Canterbury, fled from thence due to the great dispute between him and the king. If he had been found on the morrow, he would have been slain, so he fled with three companions only on foot, and went over the sea to the pope in Rome. This was the principal cause. Since the king wanted to put clergymen to death, they were indicted for felony without the privilege of the holy church. In the 12th year of his reign, his son John was born. In the 13th year of his reign, Maud, his empress, died, who was his mother. In the 14th year of his reign, the duke of Saxony married Maude, his daughter, and begat upon her three sons: Henry, Othus, and William. In the 15th year of his reign, the good earl Robert of Gloucester died, and he founded the abbey of the Nuns of Eton. In the same year. yere Marke kyng of Ie\u2223rusalem co\u0304quered Babylon. \u00b6 And the xv\nRoger the archebisshop of yorke / in harmyng of Thomas the archebysshop of Cau\u0304terbury / wherfore the same Ro\u2223ger was accursed of the pope.\nAFter the coronacion of kyng Hen\u00a6ry the sonne of kynge Henry the empresse sone / that same Henry the em\u2223presse sone went ouer in to Normandy / & there he let mary Elonore his doughter to the Dolfyn yt was kyng of Almayn. \u00b6 And in the .vij. yere that the archebys\u00a6shop saynt Thomas had ben outlawed the kynge of Fraunce made the kynge & saynt Thomas accorded. And tha\u0304 came Thomas ye archebysshop of Cau\u0304terbu\u2223ry agayn to his owne chirche. And this accorde was made in the begynnyng of aduent. And afterward he was slayne & martyred the fyfth daye of Chrystmasse next folowyng. For king Henry thought vpon saynt Thomas the archebysshop vpon Chrystmasse day as he sate at his meet and these wordes said. That yf he had ony good knyghtes wt hym / he had ben many a day passed auenged vpon ye archebysshop Thomas. And anone syr Willya\\_Breton, Sir Hugh Moruyle, Sir William Tracy, and Sir Reynold Fitz Urse, in English, privately went to the sea and came into England to the church of Canterbury. There they were martyred at St. Benet's alter in the main church. This was in the year of the incarnation of Jesus Christ, MC lxxij.\n\nImmediately after Henry the new king began to make war against Henry his father and his brother William and Ottos. And on a certain day, the king of France and all the kings' sons, as well as the greatest lords of England, rose against King Henry the father. In the end, as God willed, he conquered all his enemies, and the king of France and he came to terms. Then King Henry the father sent specifically to the king of France and earnestly asked him for his love to send him the names by letter of those who had begun the war against him. The king of France sent back to him by letter the names of those who had initiated the war. The feast of... During his 35th year of reign, this great battle took place between the Christian men and the Saracens. The Christian men were betrayed, and the earl intended to marry the queen of Jerusalem. At one time, you were Baldwin's wife, but she abandoned him and took as her lord a knight, Sir Gurneriches. The earl Tiberias was enraged and went immediately to Saladin, the Sultan of Babylon, and became his man, abandoning his Christian faith and the entire Christian law. The Christian men were unaware of his actions and believed they would still have great help from him as they had in the past. When they arrived at the battlefield, this false Christian man turned against his own nation and joined the Saracens. Thus, the Christian men were overcome by the Saracens. And in this way, the Christian men were slaughtered and put to horrible deaths, and the city of Jerusalem was destroyed, and the holy cross was carried away.\n\nThe king of France and all the great lords of the land. King Richard, Henry's son, crossed to the holy land following King Frederick of France, who took the cross of the Archbishop of Tours. However, Richard did not embark on the journey at that time because other matters required his attention. King Henry his father reigned for 36 years, 5 months, and 4 days before his death, and he lies at Fontevraud.\n\nAdrian IV was pope for 5 years after Anastasius. This pope was an Englishman, and the common people's voice claims he was a bondman to the abbot of St. Albans in England. When he desired to become a monk there, he was expelled. He then crossed the sea, gave himself to study and virtue, and was later made bishop of Albanac. He was then made legate to the land of Worms and converted it to the faith. He was then made pope. Desiring to be a cardinal, he entered Rome and cursed William, the king of Cyprus, and forced him to submit. The first pope and his cardinales dwelled in the old city. Alexander III was pope after him for 12 years. This Alexander had a struggle for 17 years against the four commanders that the emperor set against him. He overcame them, cursed them, and all died a bad death. This man also made peace with Frederick the emperor, Manuel of Constantinople, and the king of Sicily. And this man nourished St. Thomas of Canterbury in his exile.\n\nNote.\n\nSt. Bernard was canonized by Alexander III. His abbot forbade him from doing any more miracles because there was such a mighty congregation of people. And he obeyed him when he was dead and did no more.\n\nLucius III was pope after Alexander for three years and two months. Little is written about him. In his days, Henry the first son of Henry died. This is his epitaph: \"To the honor of honors: decoration and adornment: of the city and the world. Military splendor, light of the lamp, peak. Julius in ingenuity, virtues hector. Hercules in strength. Augustus.\" Moribus in Paris. Urban II was the third pope after Lucius, ruling for two years. He died of sorrow when he heard that Jerusalem had been taken by the Saracens. Gregory VI succeeded him for four months and made great efforts to retake Jerusalem, but he also died. Clemens III ruled for three years after him and accomplished little.\n\nAfter this, Henry's son Richard ruled. He was a strong and worthy man, bold and courageous. He was crowned at Westminster by Baldwin, Archbishop of Canterbury, on the third day of September in the second year of his reign. In the second year of his reign, King Richard, Baldwin, Archbishop of Canterbury, Hubert, Bishop of Salisbury, and Randulfer, Bishop of Gloucester, and many other English lords went to the Holy Land. In this voyage, the Archbishop of Canterbury died. King Richard went before them into the Holy Land and did not rest until he reached Cyprus, where he took it. King Richard advanced with great force towards the Holy Land. After that, King Richard went forth and regained as much of the land as the Christians had lost before, capturing it again through great might, saving only the holy cross. When King Richard arrived at the city of Acre to take it, a great debate arose between him and the King of France. The King of France returned to France, angry with King Richard. Nevertheless, King Richard took the city of Acre. After he had taken it, he stayed in the city for a while. However, he received news that Earl John of Oxford, his brother, intended to seize all of England and Normandy into his hands and crown himself king of all the land. When King Richard heard this news, he came towards England as quickly as he could. But the Duke of Ostreich intercepted him and took him prisoner, bringing him before the Emperor of the Germans. The emperor imprisoned him. Delivered for an huge ransom, that is, a hundred pounds. For the which ransom to be paid, each chalice of England was melted down and made into money. And all the monks of the Order of Cistercians gave all their books throughout England for sale to pay the ransom.\n\nWhile this King Richard was in prison, the king of France waged war on him strongly in Normandy. And John his brother waged war on him in England. But the bishops and barons of England withstood him with all the power they could get and took the castle of Windsor and other castles. And the aforementioned John saw that he had no might nor power against the barons of England to fight, so he immediately went over the sea to the king of France. And when King Richard came out of prison and was delivered and came into England, he immediately went to Nottingham, and the castle of Nottingham was yielded to him. And there he discomfited his brother John and all those who were with him. And after he went to the city of Winchester and there he had himself crowned king of England. And after he went to Normandy to war against the king of France. And when the king of France heard that he came with four hundred knights towards Gisors. And King Richard met him and wanted to give him battle. But the king of France immediately fled, and a hundred of his knights were taken, along with two hundred horses that were trapped within. He commanded his men sharply to assault the castle, so that either the castle was taken or he died, and so many of his men did that all were taken if we were within. And the king did with them as he pleased and commanded his men to bring before him the man who had wounded him. And when he came before him, the king asked him what his name was. And he said, \"My name is Bertram Gordon.\" \"Why have you killed me,\" said the king, \"since I did you no harm?\" \"Sir,\" he replied, \"though you did me no harm, you yourself with your own hands killed my father and my brother, and I.\" Therefore have you now quit your travel. Then said King Richard, \"He died on the cross to bring my soul from the pains of hell. Forgive me my death, and I also forgive it thee. Then he commanded, \"No man should harm him.\" But despite the king's defending, some of his men followed him and privately slew him. And the seventh day after, the king showed himself and deeply repented of his misdeeds, and was housed and anointed, and had reigned but nine years and thirty-nine weeks, and died and lies beside his father at Fountains Abbey.\n\nHenry the Fifth was emperor at the age of eight. This Henry was the son of Frederick, and he married Constanza, the king's daughter of Cecilia. And through her, he subdued all the kingdom of Apulia and drove out all its inhabitants.\n\nCelestine III was pope for almost three years. He was crowned on the Easter day, and the following day he crowned Henry the emperor, and he built a palace at St. Peter's, and he died.\n\nInnocent III was pope after him for eight years. This man, who was well-educated, wrote a book about the wretchedness of human condition. He made speculative mistakes and composed many constitutions. This man condemned the book of John Ioachim, which he made against Master Peter Lombard, the author of the Sentences.\n\nDuring this time, Emperor Henry died, and the princes of Almain disagreed; some chose Otto, and some chose Philip, Henry's brother. Philip was falsely slain, and Otto was crowned by Innocent in France. He immediately gave battle to the Romans because they did not give him due honor. For this reason, against the pope's will, he took the kingdom of Apulia from Frederick. Then, after the fourth year of his reign, the princes of Almain made Frederick emperor, and he victoriously subdued Otto.\n\nWilliam of Paris began the Order of the Friars Minor, also known as the Friars Minor Capuchins, during this time.\n\nFrancis, an Italian man of great perfection and an example to many, performed many deeds. myracle this time / and he ordered the Friars Minor. And the jurisdiction of the Order of the Friars Preachers began under Dominic, but it could not be confirmed until the first year of Honorius.\n\nBecause King Richard had no son or daughter after his death: they made John his brother king, and crowned him at Westminster by Hubert, the archbishop of Canterbury. And when he began to reign, he became so remarkable that he went over into Normandy and waged war against the king of France. And so long they waged war together until at last King John lost all Normandy and Anjou. Therefore, he was greatly annoyed, and it was no marvel. Then he assembled before him at London archbishops, bishops, abbots, priests, earls, and barons, and held a great parliament there. He asked of the clergy the tenth of every church in England to conquer Normandy and Anjou again, which he had lost. They would not grant this, and he was greatly angered.\n\nIn the same time died Hubert The prior and the nuns of Canterbury elected against the king's will Master Stephen of Langton as archbishop. They sent their election to the pope, who confirmed it and consecrated him at Viterbo. When the king learned of this, he was greatly angered and drove the prior and the nuns from Canterbury, exiling them from the land. He commanded that no letter or command coming from Rome should be received or enforced in England.\n\nWhen the pope heard this, he sent letters to King John, earnestly requesting that he receive Stephen as archbishop of Canterbury and allow the prior and his monks to return to their dwellings. But the king refused.\n\nAt last, the pope, through his authority, commanded the bishops of England that if the king would not receive the prior of Canterbury and his monks, they should perform a general entry throughout all England. The king granted full power to four bishops to pronounce the entry if it was necessary. The first was Bishop William of London, and the second was Bishop Eustace of Ely, the third was Bishop Walter of Winchester, and the fourth was Bishop Giles of Herford. These four bishops knelt before the king and wept, begging him to obey the pope's commandment and showed him the pope's bulls so they might pray he would not consent to it. After they had departed, on the morning of the Annunciation of our lady, they pronounced the general entry throughout all England, so the church doors were shut. When the entry was pronounced, the king, in anger, took the lands of the four bishops into his hands, as well as all the clergy of England, and ordered men to keep it. The clerks could not have their living. Therefore, the bishops cursed all those who would meddle with the goods of the holy church against the will of the owners. Then the four bishops, seeing the malice of those who had done this, The king went over to Rome and came to the archbishop of Canterbury's archdeaconry. He told them all the news. The archbishop instructed them to return again to Canterbury, and he would either come or send someone in his place. When the bishops heard this, they returned to England and came to Canterbury. The news reached the king that the bishops had returned to Canterbury, and he himself could not come there at that time. He sent bishops, earls, and abbots to treat with them. The king was to receive the archbishop Stephen and the prior and all the monks of Canterbury. He should never take anything against the will of them again, as he owed them good things. The king should make full amends to them for any good things he had taken. The holy church should have all its franchises, as it had in Saint Edward's time, the confessor.\n\nWhen the terms of agreement were thus arranged, it was recorded in two indentures. They placed their seals on one part and came in the king's name and placed their seals on the other part of the indentures. Four bishops took one part of the indentures for themselves and carried the other part with them to show to the king. When the king saw the form and understood it, he was fully appeased with all manner of things they had arranged, except for making restitution of the goods. He sent word back to the four bishops that they should omit one point of restitution. But they answered that they would not omit one word. Then the king sent for the archbishop by the four bishops that he should come to Canterbury to speak with him there, and he sent safe conduct under pledges, namely his justices Gilbert Poitouin, William de la Brener, and John Fitz Hugh, that in their custody he should come safely and go again at his own will. In this manner, Archbishop Stephen came to Canterbury. When the archbishop arrived, the king came to Chilham, for he would not come near Canterbury at that time. But he sent his treasurer, Bishop of Winchester, to carry out the restitution business, to distribute the funds according to the agreement. The archbishop took an oath that he would not give out a single word of it, nor accept anything the bishops had decided and ordained. Then the archbishop returned to Rome without doing anything more.\n\nKing John was then angrier than ever before, and he ordered a proclamation throughout all England that all those who had rents from holy churches and went overseas, should return to England at a certain day or else lose all their rents forever. He commanded every sheriff throughout all England to inquire if any bishop, abbot, or other prelate of the church, from that day onward, received any commandment that came from the pope, that they should obey it. take body and bring it before him, and that they should place all their loads of the church that were given to any man by Archbishop Stephen or the prior of Canterbury, from the time of Archbishop Stephen's election. And commanded that all the woods that were the archbishop's should be brought down to the ground, and sold.\n\nIn the same year, the Irish men began to wage war on King John. King John ordered himself to go to Ireland and levied a large tax throughout all England, amounting to 35,000 marks. And thus, he sent throughout all England to the monks of the Cistercian order, commanding them to help him, threatening that they dare not do anything without their abbot of Cistercians. When King John returned from Ireland, he caused them such sorrow and care that they did not know where to abide, for he took so much ransom from every house of them that the total amounted to 9 million, 3 shillings, and 3 pence marks, so that they were completely lost and destroyed. voided their houses and their lands throughout all England. The abbot of Waverley feared his menace so much that he abandoned the abbey and went secretly to the house of Cistercians. When the news reached the pope that the king had caused so much harm, he was greatly angered towards the king and sent two legates to him, one named Pandulf and the other Durant. They were to warn the king in the pope's name to cease his persecution of the holy church and make amends for the wrongs and trespasses he had committed against the archbishop of Canterbury, the prior, and the monks of Canterbury, and all the clergy of England. He was also to restore all the goods he had taken from them against their will or else they would curse him by name. The pope took letters in bullate patents for this purpose. These two legates came into England and came to the king at Northampton. He held his parliament and they held it courteously towards him. Sir, we come from the pope of Rome, the peace of the church and the land to amend. And we admonish you first in the pope's name that you have ravaged and taken from holy church and the land, and that you receive Stephen archbishop of Canterbury into his dignity and the prior of Canterbury and his monks, and that you yield again to him all his lands and rents without any withholding. And, sir, moreover, that you make restorer and his monks of Canterbury all that you have said I will do gladly, and all things that you will ordain. But concerning the archbishop, I will tell you as it lies in my heart. That the archbishop leave his archbishopric, and that the pope then would pray for him, and then upon condition I should like some other bishopric to give him in England. And upon this condition I will accept and receive him, and nevertheless in England as archbishop, if he abides, he shall. \"Never have we had such good protection from the clergy. And since you dwell and are willing to remain in malice and wretchedness, and will not come out of it, a sentence is passed upon you, and it holds firm and strong against all those who have come before this time, whether they be barons or knights, or any other whatsoever they may be. We pardon them safely up to this day. From this time forward, whoever they may be, we curse those who come with you, and we pass sentence upon them openly and specifically. We pardon cleanly earls, barons, knights, and all other men of their homages, services, and fealties. And to confirm this, we grant plain power to the bishops of Winchester and Norwich. And the same power we grant in Scotland to the bishops of Rochester and Salisbury. And in Wales, we grant the same power to the bishops of St. David, Landaff, and St. Asaph. And furthermore, we send this throughout all Christendom,\". that all bishops beyond the sea should curse those who help you or give you any assistance in any manner necessary for any part of the world. We also command and exhort all of them, by the authority of the pope, to fight against him who is an enemy to the holy church. Then the king asked, \"What more can you do to me?\" Then Pandulf answered, \"In the name of God, you and no heir you may have shall never be crowned after this day.\" The king replied, \"By the almighty, I would have known this before your arrival and kept you here for a year. But Pandulf replied, \"We assumed at our first coming that you would be obedient to God and the holy church and fulfill the pope's commandment. Now we have shown you and pronounced the pope's will as we were charged to do. And as you have now said, if you had known the reason for our coming, you would have...\" You would have made us ride all year long, and you could have asked for a year's respite by the pope's leave. But we shall not spare you from telling you holy father's message and his will in full, which we were charged with.\n\nThe king commanded the sheriffs and bailiffs of Northampton present with him to bring forth all prisoners who might be put to death before Pandulf, because the king thought they would buy their lives with their deaths for all that he had spoken before. When the prisoners were brought before the king, the king commanded some to be hanged and some to be drawn and quartered, and among all others, there was a clerk who had falsified the king's money. The king commanded that he should be hanged and quartered. And when Pandulf heard this commandment of the king, he stood up quickly and asked for a book and a quill. Candell and the world would have cursed the king and those who supported the clerk on his behalf. Paudulf himself went in search of a cross. The king followed him and handed over the clerk to him, allowing him to do as he pleased. Thus, the clerk was delivered and went away with them. Paudulf and Durant, his companion, returned to the pope in Rome and informed him that King John would not be reformed but remained accursed. Nonetheless, the pope granted a year throughout England, allowing priests to sing masses in unconsecrated churches, consecrate the Lord's body, and give it to the sick who were likely to pass from this world, and also allowing the baptism of children throughout the land. When the pope learned of this, and saw that the king would not submit to the Church's rule for any reason, the pope then sent to the king of France in remission of his sins, requesting that he take all the power he could and go to England to. When these news reached King John, he was greatly alarmed and feared losing his realm and his own life. In response, he dispatched messengers to the pope, declaring his intention to be justified and come to amends in all things. He promised to satisfy all manner of men according to the pope's ordinance. The pope then dispatched Pandulf and other messengers back to England, and King John went to Canterbury to meet the king. On the 14th of May, the king made another oath to the pope's ordinance before the great lords of England, swearing by the holy book and the altar that if he failed to uphold his oath, they would enforce it by strength. The king then surrendered the realms of England and Ireland to the pope and his heirs forever, with the condition that King John and his heirs would take these realms from the pope's hands and pay one thousand marks annually to the Roman court. \"King John relinquished the crown and the realm of England to Pope Innocent III and submitted himself to his mercy and rule. Pandulf received the crown from King John and kept it for five days as a sign of the acquisition of the realms of England and Ireland. By his charter that follows, he confirmed all things.\n\n\"Through the mercy of our Lord Jesus Christ, and since we have nothing more worthy to offer than the grace of God, which made Him suffer the death on the cross, we offer and freely grant to God and to the apostles St. Peter and St. Paul, and to our mother church of Rome, and to our holy father Pope Innocent III, and to all the popes who come after him, all the realms and patronages of the churches of England.\" In this day, we grant to the Church of Irlonde, along with its appurtenances, for remission of our sins and for the help and health of our souls and all Christian souls. From this day forward, we will receive and hold from our mother church of Rome as a fee farm, doing fealty to our holy father Pope Innocent the Third, and to all popes who come after him in the same manner above said. In the presence of the wise man Pandulf, the pope's subdeacon, we make liege homage as if in the pope's presence and before him, and we shall do all things above said, and bind ourselves and all who come after us and our heirs forever, without any gainsaying to the pope, and also the ward of church vacancies. And in token of this thing forever to last, we will confirm and ordain that our special rents of the said realm, saving St. Peter's pence in all things, shall be paid to the mother church of Rome yearly, a thousand marks of silver at two terms of the year for all manner of customs we should do for the aforementioned. realms, that is to say, at Michaelmas and Easter, that is to say, 2.5 marks for England and three hundred marks for Ireland, saving to us and our heirs our justices and other franchises & other royalties that pertain to the crown. And these things that before were said, we will that it be firm and stable without end. And to this obligation we and our successors and our heirs, in this manner, are bound, that if we or any of our heirs, through any presumption, fall in any point against any of these things above said, and he be warned and will not rightly amend himself, he shall then lose the aforementioned realms forevermore. And that this charter of obligation and our warrant for evermore be firm and stable without any gainsaying, we shall from this day forward be true to God and to the mother church of Rome, and to Pope Innocent the third, and to all those who come after him, and the realms of England and of Ireland we shall truly maintain in all manner. points against all men by our power, with God's help. When this charter was made and sealed, the king received his crown from Pandulf's hand and sent immediately to Archbishop Stephen and all his other clerks and lewd men whom he had exiled from this land, ordering them to return to England and regain their lands and rents. He also promised to restore the goods he had taken from them against their will. The king himself and Pandulf, along with the earls and barons, went to Winchester against Archbishop Stephen. And when he had come, the king went against him, fell to his feet, and said, \"Fair sir, you are welcome. I cry mercy to you because I have trespassed against you.\" The archbishop took him up in his arms and kissed him courteously several times, and afterwards led him to the door of St. Swithin's church by the hand and absolved him of the sentence. He also reconciled him to God and to the holy church. This was on [date] Saint Margaret's day. And the archbishop immediately went to sing mass. And the king offered at the mass a mark of gold. And when the mass was finished, all went to receive their lands without any gainsaying. And that day they made enough mirth and joy. But yet the entry wasn't released because the pope had set that it shouldn't be done until the king had made full restitution of the goods he had taken from the church. And he himself should do homage to the pope by sending a terce legate into England. And Pandulf took leave of the king and the archbishop, and went back to Rome. And the archbishop immediately summoned prelates of the church at Reading to come before him to treat and advise how much and what they should ask of the king for the restitution of the goods the king had taken from them. And they ordained and said, that the king should give to the archbishop three thousand marks for the wrong the king had done to him. And this same time Nicholas, bishop of Tuscan cardinal penitencer of Rome, came into England according to the pope's commandment on the 5th of October. He arrived in London on the 5th of November, for the king and all the kings were to hold the realm of England and Ireland of God and of the pope, paying to the pope annually as aforementioned.\n\nWhen King John had done his homage to the legate, he showed him the pope's letter, commanding him to pay to Juliana, King Richard's wife, the third part of the land of England and Ireland that he had withheld since King Richard died. When King John heard this, he was greatly angered. For the settlement could not be completed until he had made peace and restitution to the aforementioned Juliana regarding this matter. The legate then went back to the pope after Christmas. King John then sent messengers to Juliana. For having a release from her, she asked him. And so it happened that Julian died immediately after being first released throughout all England on the seventh day of July. The land was entered for seven years. And on the morrow, men ran and said mass throughout all London, and so afterwards throughout all England.\n\nThe next year after this, there began a great debate between King John and the lords of England. This was because he would not grant the laws and uphold those which Saint Edward had ordained, and had been a wicked earl, Radulf of Chester, for taking part in his wickedness. He also did great shame and disgrace to God and the holy church. Furthermore, he held and harbored his own brother's wife, and lay with many other women, sparing no woman whom he liked to have. Therefore, all the lords of the land were angry, and took the city of London.\n\nTo put an end to this debate, the archbishop and lords of the land assembled before the feast of Saint John. A baptized man in a meadow near the town of Stanes, also known as Romney Mede. The king granted them a charter of franchises according to their requests, but this agreement did not last long. The king himself violated the terms of the same charter shortly thereafter. Therefore, the majority of the local lords assembled against him, and began to wage war on him. They burned his towns, robbed his people, and inflicted as much damage as they could. They strengthened themselves with all their power, intending to drive him out of England and make Louis, the son of France, king of England. King John then sent an army over the sea and organized a large number of Normans and Flemings, so that the land could not sustain them without great sorrow. Among all these people was a Norman named Faukes of Breton, and this Norman and his company spared neither church nor house of religion. brent and robbed it & bare awaye all that they myght take so that y\u2022 londe was all destroyed / what on one syde & what on another. The ba\u00a6rons and lordes of Englonde ordeyned amonge them the best spekers and wy\u2223sest men / and sent them ouer the see vn\u2223to kynge Philyp of Frau\u0304ce / and prayed hym y\u2022 he wolde sende Lowys his sone in to Englonde to be kynge of Englonde and to receyue the crowne.\nWHan kyng Philip of Frau\u0304ce herd these tydynges / he made certayn aliaunce bytwene them by theyr comyn eleccyon y\u2022 Lowys kynge Philyps sone of Frau\u0304ce shold go with them in to Eng londe and dryue out kynge Iohn of the londe. And all that were in the presence of Lowys made vnto him homage and became his men. And the barons of eng londe helde them styll at London / and abode Lowys y\u2022 kynges sone of frau\u0304ce. And this was the nexte batardaye br\u2223fore the Astention of our lorde y\u2022 Lowys came into Englonde with a stronge po\u2223wer. And that tyme kynge Iohn had taken all the castelles of Englonde in to alyens handes. And than came Lowys was besieging King John and at the same time, the pope sent a legate named Swalo, who was a cardinal of Rome, to maintain John's cause against the English barons. However, the barons, with the help of John's son, Louis of France, had such a large following that John was unsure whether to turn or go. It came to pass that he intended to go to Nicholls and as he journeyed there, he passed by the abbey of Swyneshed. There he stayed for two days. One day, as he sat at table, he asked a monk of the house how much a loaf was worth that was set before him. The monk replied that it was worth only half a penny. \"Ah,\" said the king, \"this is dear bread.\" The king then said, \"I could live such a loaf would be worth twenty shillings or half a year's wage.\" He had barely finished speaking when he thought deeply about it and sighed, took a bite of the bread, and said, \"By God, the words I have spoken shall be true.\" The monk standing before the king was struck by these words. words filled his heart with sorrow and thought rather to suffer death himself, and considered how he might contrive some manner of remedy. The monk went to his abbot and was confessed by him, and told the abbot all that the king had said, and begged his abbot for absolution, for he would give the king a drink that all England would be glad and joyful with. Then the monk went into a garden and found a large toad there, took her up, and put her in a cup. He pricked the toad through with a fork many times until the venom came out on every side in the cup, and then filled the cup with good ale and brought it before the king. \"Sir,\" said he, \"this is your salvation,\" said the monk. \"Begun, monk,\" said the king. And the monk drank a large draught, and afterwards gave the king the cup, and the king also drank a large draught and set it down. The monk immediately went into the farm and there died. Anon. / On his soul, God have mercy. Amen. Five monks sang for his soul specifically, and the abbey stood. The king arose anon, unwell at ease, and commanded to remove the table. He asked after the monk. Men told him he was dead, and his womb was broken. When the king heard this, he commanded to be carried out, but it was all in vain; for his belly began to swell from the drink he had consumed, and within two days he died, on the morrow after St. Luke's day. And King John had many fair children begotten, that is to say, Henry, his son who succeeded him, Richard, Earl of Cornwall, Isabel, Empress of Rome, and Eleanor, Queen of Scotland. And King John, who had reigned for 17 years, 5 months, and 5 days, died in Newark Castle, and his body was buried at Worcester.\n\nFrederic the Second was emperor, aged 34. This man was crowned by Honorius. The pope opposed Otto because he was to fight him and expelled him. The pope first nourished the church and later spoiled it as a stepfather. Honorius cursed him and all who were contrary to his opinion. The same sentence was renewed by Pope Gregory the IX. This man put his own son in prison and murdered him. Therefore, this emperor was murdered by another of his own sons during the time of Innocent IV.\n\nHonorius III was pope for ten years after Innocent IV and established the Order of Friars Preachers and Minors. After this, King John ruled and had his son Henry crowned at Gloucester when he was nine years old on St. Simon's day. Iude of Swalo, the legate of Rome, officiated the crowning through the counsel of all the great lords, including Earl Ralph of Chester, William Earl Marshal, Earl of Penbroke, and William Earl of. Feriers. Serle, a manly baron and all other great lords of England held Walter, the king's son of France. And immediately after King Henry was crowned, Swalo, the legate, held his counsel at Bristol at St. Martin's feast. There were twenty bishops of England and Wales, and a great number of other prelates of the holy church, earls, barons, and many knights of England, and all those present at the counsel swore fealty to Henry, the king, John's son. And immediately after the legate entered Wales, because they held the revenues of England, he also cursed those who helped or gave counsel to move war against the new king. And at the beginning, he put in prison the king's son of France, Walter. And nevertheless, the same Walter would not spare, but went and took the castle of Barkingsted and also the castle of Herford. And from that day forward, the barons did much harm throughout all England, and primarily the French men who were there. With Lord Lowys, the great lords and all the common people of England allowed him and his company to leave the country. However, some barons and French men had gone to the city of Nicholls and took the town, keeping it to Lord Lowys' advantage. But there, King Henry's men arrived with a great power. That is, the Earl of Chester, Earl Marshall, and Earl Feriers, and many other lords were with them, and they gave battle to Lowys' men. The Earl of Perche was killed, and Lowys' men were badly defeated. Earl Winteshire and Umfraville, Earl of Hereford, and Robert, son of Walter, and many others who had begun war against the king, were taken there and led to King Henry. When the news reached Lowys that it was King John's son he had been fighting against, he left and went to London, ordering the city gates to be shut. Immediately after this, King Henry sent to the burgesses of London that they should yield him the city, and he would grant to them all their franchises that they were accustomed to have before, and would confirm them by his great new charter under his broad seal. At the same time, a great lord named Eustace, a monk from France, came with a large company of lords to help King Louis of France. But Hubert of Burgh and the five portcullises, with eight ships, met them in the high seas and assailed them eagerly. They overcame them with strength, beheading Eustace the monk and taking ten great lords of France as prisoners. They also killed almost all the men who came with them, and sank the ships in the sea.\n\nWhen Louis heard this news, he was filled with fear for his life and his loss and ordered an audience with the king through the legate Salo and the archbishop of Canterbury and other great lords. all prisoners on that part and the other should be delivered and go free. And Louis himself should have for his costs one thousand pounds of silver. And in this manner was the accord made between King Henry and Louis. And then Louis was reconciled by the pope's legate, called Swalo, with the sentence that he was in, and the barons of England also. And after King Henry, Swalo the legate, and Louis went to Merton. And there the peace was confirmed and arrangements were made between them. And after Louis went from there, he took his leave and was brought with much honor to the sight of the archbishop of Canterbury and other bishops, earls, and barons. And so Louis went to France.\n\nLater, the king, the archbishop, earls, and barons assembled at London. And at Michaelmas next following, they held a great parliament there. And there all the franchises that King John had granted at Runnymede were renewed, and King Henry confirmed them by. This chartre was held throughout all England. And in this time, the king took two shillings from every plough land. Hubert of Burgh was then made chief justice of England. This was in the fourth year of King Henry's reign. And in the same year, St. Thomas of Canterbury was translated, one year after his martyrdom. And it was decreed by all the lords of England that all aliens should leave England and come no more therein. And King Henry took into his hands all the castles that King John his father had given and taken from aliens to keep with him. But the proud Faques of Brent richly arrayed his castle of Bedford, which he had received as a gift from King John, and he held the castle against King Henry's will with might and strength. And the archbishop Master Stephen of Langton came to the king with a fair company of knights to help him. And from the Ascension of our Lord until the [end]. Assumption of our lady lasted during the siege, and then the castle was won and taken. And the king had all those who had gone into the castle hanged, which was a great shame, and then he returned to his own court. And while King Henry ruled, Edmond of Abingdon, who was treasurer of Salisbury, was consecrated archbishop of Canterbury. And King Henry sent over the sea to the earl of Provence, requesting that he send his daughter to England, who was called Anne. And the lords of England desired additional concessions in the charter of Fraunces that they already had from the king, and they spoke between themselves. And the king granted them all their requests, and made for them two charters: one is called the Great Charter of Fraunces, and the other is called the Charter of the Forest. And for the granting of these two charters, prelates, earls, barons, and all the common people of England gave the king a half million marks of silver. When King Henry had reigned for 14 years, the same year he\n\n(Note: The text appears to be in Old English orthography, which includes the use of \"th\" for \"th\" and \"y\" for \"th\" in certain contexts. The text also includes some abbreviations, such as \"yr\" for \"year\" and \"sholde\" for \"should\". The text is mostly legible, but there are some errors in the transcription, such as \"wych\" for \"which\" and \"wold haue\" for \"would have\". The text also includes some inconsistent capitalization and punctuation. I have made the necessary corrections to make the text readable while preserving the original meaning as much as possible.) His lords, earls and barons of the realm went to Oxford and ordained a law in amendment of the realm. The king swore to himself first and afterwards all the lords of the land that they would hold the statute forever, and whoever broke it would be punished. But in the second year after that ordinance, the king, through the counsel of Sir Edward his son and Richard his brother, earl of Cornwall, and others, repented of that oath he had made to uphold that law and ordinance. And in the next coming year, there was a great famine in England, for a quarter of wheat was worth 24 shillings. The poor people ate nettles and other weeds for great hunger, and many people died due to lack of food. In the 46th year of King Henry's reign, war and dispute began between him and his lords because he had broken the covenants that were made between them at Oxford. In the same year. The town of Northampton was taken and people killed who were within, because they had made and ordered wild fire to burn the city of London. In May, the battle of Lewes took place next, on Saint Pancras day, which was a Wednesday before Saint Dunstan's day. King Henry himself, Edward his son, and Richard his brother, Earl of Cornwall, were taken there, along with many other lords. In the same year, following this, Edward the king's son escaped from Simon of Montfort, Earl of Leicester's ward at Hereford, and went to the Marchers' barons. At the same time, Gilbert of Clare, Earl of Gloucester, who was also in Simon's ward, was taken by command of King Henry. He went from him with a great heart, because he said that the aforementioned Gilbert was a fool in his counsel. Therefore, he ordered him to be held with King Henry. On the following Saturday, af\u00a6ter y\u2022 myddes of August syr Edwarde y\u2022 kynges sone discomfited syr Symon of Mou\u0304tford at Kelinworth / but the grete lordes y\u2022 were there wt hy\u0304 were taken / y\u2022 is to saye Baldewyn wake / & Willia\u0304 de Mou\u0304chensie / & many other grete lordes And y\u2022 tewesdaye nexte after was y\u2022 ba\u2223tayle done at Eusham / & there was slay\u00a6ne syr Symon of Mou\u0304tford / Hugh spen\u00a6ser / & Mou\u0304tford that was Rafe Bassets fader of Draiton / and many other grete lordes. And wha\u0304 this batayle was done all y\u2022 gentylmen that had ben wt the erle Symon were disheryted / & they ordey\u2223ned togyder & dyd moche harme to all y\u2022 lond. For they destroyed theyr enemyes in all that they myght.\nANd the nexte yere comynge in Maye / the fourth daye before y\u2022 teest of saynt Dunstan was the batayle & dyscomfyture at Chest erfelde of them that were disheryted / & there was ma\u2223ny of them slayne. And Robert erle of Fe riers there was take\u0304 / & also Baldewyn and Iohn de la hay with moche sorowe escaped thens. And on saynt Iohn bap\u2223tystes eue than nexte Following began the siege of Kenilworth castle, which lasted until St. Thomas the Apostle. On that day, Sir Hugh Astbury kept the castle for the king in this manner: he and the others within the castle were to have their lives and limbs, as well as all that they had there, both horses and horsemen. They were granted a four-day respite to surrender the castle peacefully, along with all other possessions they had within it. And so they left the castle. Sir Simon de Moultford the younger and his mother, the countess, fled to France and were held there as if they were exiles from England forever. Shortly after, it was decreed by the legate Dctobone and other great lords of England that those who had been against the king and were dispossessed should regain their lands for grave reasons once it was decreed. And thus they were reconciled with the king, and a proclamation was made throughout. And so the war ended in Englonde. The legate took leave of the king and the queen and all the great lords of Englonde. He then went to Rome in the 5th year of King Henry's reign. Edward, John's son of Britain, John Vesci, Thomas of Clare, Roger of Clifford, Otes of Grayston, Robert le Brus, John of Verdon, and many other lords of England and beyond the sea set out towards the holy land. King Henry died at the same time in Westminster, having reigned for 5 years and 19 weeks, on St. Edmond's day, the archbishop of Canterbury. He was buried at Westminster on St. Edmond's day, in the year of our Lord M.CC.lxxij.\n\nMerlyn prophesied about Henry and said that in the year of our Lord M.CC.xvj, a man with true lips and holiness written in his heart would be born in Winchester. Merlyn spoke the truth, for Henry, the good king, was indeed born in Winchester in the year mentioned above, and he spoke good and sweet words and was a holy man of good conscience. Merlyn also said: y\u2022 this Henry sholde make the fayrest place of y\u2022 worlde / y\u2022 in his ty\u2223me shold not be fully ended. And he sayd soth. For he made y\u2022 newe werke of y\u2022 ab\u2223bey of say\u0304t Peters chirche at Westmyn\u00a6ster / y\u2022 is fayrer of syght than ony other place y\u2022 ony man knoweth through out all chrystendom. But kyng Henry dyed or y\u2022 werke was fully at an ende / & that was grete harme. And yet said Merlyn that this lambe shold haue peas y\u2022 most parte of his regne. And he said soch. For he was neuer noyed through warre ne dyseased in no maner wyse / tyll a lytell before his deth. And Merlyn said in his prophecy more / y\u2022 in the ende of y\u2022 regne of y\u2022 foresayd lambe / a wolfe of a strau\u0304ge lo\u0304de sholde do hy\u0304 moche harme through his war / & y\u2022 he shold at y\u2022 last be maister through helpe of a reed fore / that sholde\ncome out of the Northwest & shold outr come hym / & that he sholde dryue hym out of the water. And that {pro}phecy full well was knowen. For within a lytell tyme or the kynge dyed / Symonde of Mountforde erle of Leicester, born in France, waged strong war against him, resulting in the destruction of many good bachelors. When King Henry secured victory at Evesham, Simon the Earl was slain with the help of Gilbert of Clare, Earl of Gloucester, who was keeping the aforementioned Simon, at the behest of King Henry. Therefore, the said Simon was destroyed, causing great harm to the commons of England, as a noble man was slain for the truth and died in charity for the benefit of the same people. And therefore, almighty God has since shown many a fair miracle to various men and women in His love.\n\nMerlin also told and said in his prophecy that after that time the lamb would live no longer, and then his seed would be in strange land without any pasture. And he spoke the truth. For King Henry lived no longer after Simon Montfort was dead but died immediately after him. And in the meantime, Sir Edward This is the best king of the world in honor, who was then in the holy land, and in the court he begot on Dame Eleanor his wife, Joan of Acres, who later became countess of Gloucester. He made such a journey in the holy land that the whole world spoke of his knighthood, and every man feared him both high and low throughout all Christendom, as the story tells. From the time King Henry died until Pope Gregory the IX was pope instead of Honorius, this pope canonized many saints and defended the church mightily against Frederick. Therefore, he took in his hand many prelates and two cardinals who were counseling against him. This pope was besieged in the city of Rome by the emperor, and he saw that the Romans were corrupted by the emperor's money. Then he took in his hand the heads of the apostles Peter and Paul and went in procession from the church of St. John Lateran to St. Peter's. The Church gained the hearts of the Romans. After this, the emperor departed from the city. Pope Celestinus IV succeeded Gregory and ruled for almost a month. He was a laudable man in life and in conduct, but he was old and weak and died. There was no pope for almost two months after him. Pope Innocent IV ruled for 1.5 years and 6 months. He canonized many saints and deposed Emperor Frederick and cursed him as an enemy of God and the Church in the third year of his papacy. Henry VI and William were then chosen as popes by the command of the pope against Frederick, one after the other. But they were unable to overcome his tyranny, as he was too powerful, and neither was crowned, for they both died soon after.\n\nThomas Aquinas. Albertus. Eustasius and Bonaventure were holy men who destroyed much heresy during the reign of the emperor. Alexander was pope for a short time after Innocent VII. Urbanus was pope for three years and four months. He drove away a host of Saracens marked with the cross that Maurice had sent against the church. The pope gave the kingdom of Sicily to the king's brother of France, who was to fight Maurice, and then died. Maurice lost his life and his kingdom to Charles. Alphonso, king of Castile, and Richard, brother to the king of England, were chosen as emperors, but Richard died, and Alphonso renounced his title of emperor before Gregory XI because he was a wise man and a noble astronomer, and his tables are very famous. Clement IV was pope for three years and nine months. He was a holy man and, according to prophecy by the spirit, the enemies of the church would perish like smoke. It is to be believed that God Gregory I was chosen pope after having been a priest, husband and legate, and being unknown in England. He reigned for four years. He assembled a council at Lod\u00e8ve in France due to his great desire to visit the holy land in person. In this council, the Greeks and the Tartars were present, and the Greeks proposed to be reformed by the unity of the church. The Tartares, newly baptized, also promised the same. There were gathered six hundred bishops and one thousand prelates. Therefore, a certain person said that Gregory gathers together all kinds of people. And it was decreed that all persons and vicars should be called priests, and no prelates, and that no man should assign his tithes to whatever church he would, as they did before, but they should be paid to the mother church. He condemned the plurality of benefices and died a blessed man.\n\nInnocent V was the pope after him. After him, Adrian ruled for five months. Adrian came after him, ruling for one month less. John XXI ruled six months after Adrian. He was a famous man in his day, but foolish in his ways and died suddenly. Nicholas V ruled four years after John XXI. He was a noble man in his day for building and well governed the city. A cross was placed on him for the holy land. The imperial blessing he did not receive, but the pope allowed his election out of favor for the holy land. Martin IV ruled four years after Nicholas V. He was a great lover of religious men and attended to virtuous works. He cursed the emperor for his faith in the general council and suffered many passions for it. He also cursed the king of Aragon because he expelled the king of Cycle from his kingdom. After he had waged many battles against me [of misbelief] and suffered many tribulations, he died and performed many miracles. Nicholas of Lyra, a noble doctor of divinity, was in Paris at this time. This was a Jew / and was converted / and greatly profited in the Order of Friars Minor. He wrote over the entire Bible. Or else he was in the year of our Lord, M.CCC. XXX. And some men say he was from Brabant / and his father and mother were Christian / but for poverty he visited the schools of the Jews.\n\nAnd so he learned the Jewish language / or else Nicholas was educated by the Jews in his young age.\n\nHonorius the Fourth was pope after Martin II for two years and little is written about him / but he was a temperate man and discreet.\n\nNicholas the Fourth was pope after him for four years. This was a Friar Minor / and although he was a good man in himself / yet many unfortunate events befell the Church during his time / for many battles were in the city through his instigation / for he leaned too much to one side / and after him there was no pope for two years and six months.\n\nKing Henry then ruled Edward his son / the worthiest knight in the world in honor. For God's grace was in him / for he had the victory of His enemies disappeared, and as soon as his father was dead, he came to London with a fair company of prelates, earls, barons, and all manner of men who did him much honor. In every place where this noble Edward rode in London, the streets were covered over his head with rich clothes of silk, tapestry, and with rich coverings. And for the joy of his coming, the burgesses of the city cast out at their windows gold and silver hands full, in token of love and worship, service and reverence. And out of the condition of Chepe ran white wine and red as streams of water, and every man drank thereof who would at his own will. And this King Edward was crowned and anointed as rightful heir of England with much honor. And after mass, the king went into his palaces to hold a royal feast among them who did him honor. And when he was seated, King Alexander of Scotland came to do him honor and reverence with a quaint procession and an army of 1,000 knights well horsed and arrayed. And when they were all dismounted, they let their. In the aftermath, those who wished could take the prisoners, and they were allowed to go freely without any resistance. King Edward's brother, Sir Edmond, a courteous and gallant knight, arrived next, followed by the Earl of Cornwall and the Earl of Gloucester. The Earl of Penbroke came after them, each leading a hundred knights, disguised in their armor. Once they had dismounted, they allowed the prisoners to go freely, and whoever could catch them would keep them without a challenge. After this, King Edward showed his mercy and power to redress the wrongs in the best way he could, to the honor of God and the holy church, and to maintain his honor and quell the unrest of the common people.\n\nThe first year after King Edward's coronation, Prince Lewis of Wales sent Lewyn to the Earl of March to ask for his daughter's hand in marriage. The Earl had initially agreed, but later changed his mind upon receiving Lewis's proposal. This thing was sent to Lewlyn and he was told that he would send his daughter after. And so he sent Aymar his brother after the damsel. Lewyn prepared ships for his daughter and for Sir Aymar and their fair company, who were to travel with her. Lewyn had wronged him, for it was a convention that he should give his daughter to no man without his consent and permission from King Edward.\n\nHowever, a Burgess from Bristol came at sea laden with wine and met them. The Burgess took them with might and power. Immediately, the Burgess sent them to the king. When Lewyn heard these tidings, he was greatly angry and sorrowful, and began to wage war on King Edward. He caused much harm to Englishmen and destroyed the king's castles.\n\nWhen the news reached King Edward, he went to Wales, and through God's grace and his great power, he drove Lewyn to great misfortune. Lewyn fled with all strength. came and yielded himself to King Edward, and gave him a mark of silver worth one thousand pounds to have peace, and took the damsel and all his heritage. He made an obedient gesture to King Edward to come to his parliament twice in a year. And in the second year after King Edward was crowned, he held a general parliament at Westminster, and there he made the statutes due to the lack of law by the common assent of all his barons. And at Easter next after the king sent by his letter to Llewelyn, Prince of Wales, that he should come to his parliament for his land, and for holding Wales as the strength of the letter testified. Then Llewelyn had scorn and contempt for the king's command. And for pure wrath against King Edward, he began a war, and destroyed his lands. And when King Edward heard of these tidings, he became greatly angry with Llewelyn, and in haste assembled a great power of people and went towards Wales to wage war on Llewelyn until he brought him in much sorrow and disease. Llewelyn, sawe that his de\u2223fence myght not auayle hym / and came agayn & yelded hym to y\u2022 kynges grace / & cryed him mercy / & longe tyme kn\u2022 kynges feet. The kynge \u2022 was Lewlins broder y\u2022 same tyme dwelled wt kyng Edward / & was a fell man and a subtyll / & enuyous / & also ferre castynge and moche treason thought / & euermore made good semblaunt / & semed so \u2022 no man myght perceyue his falsnes.\nIT was not longe tyme that tyme that kynge Edward gaue to Da\u2223uid Lewlyns broder the lordship of \u2022 was foule kyt & rou\u0304ded / wherfore the people co\u0304playned sore / so y\u2022 the king let enquyre\nof ye trespassours. And .ccc. were atteyn\u2223ted of suche maner of falsnes / wherfore some were hanged / and some drawen & hanged. And afterward the kyng ordey ned / that ye sterling halfpeny & ferthyng sholde go through out all his londe. And co\u0304mau\u0304ded yt no man fro that daye after\u2223warde gaue ne e kynge / & he yt dyd / sholde be pu\u2223nysshed at the kynges wyll / & the gyfte sholde be for nought. \u00b6 And it was not longe after that Lewlyn prynce of Through the instigation of David, his brother, and with their consent, they planned to disinherit King Edward as much as they could. When King Edward learned of this, he immediately sent his barons to Northumberland and Surrey, ordering them to apprehend the traitors Lewlyn and David. It was a hard fight, for it was winter in Wales while it was summer in other countries. Lewlyn prepared and well-equipped his strong castle of Swansdon, and there was a large number of people and ample supplies, making it uncertain where King Edward could enter. When King Edward's men discovered this and the strength of Wales, they brought barges, boats, and large planks as many as they could arrange to go to the aforementioned castle of Swansdon, with men on foot and horseback. However, the Welsh had such a large number of people and were so strong that they drove the English back, resulting in great pressure. Sir Roger Clifford, Sir William of Lindsey, the son of John Fitz Robert, and Sir Richard Tanny, along with a large number of others, were drowned as they turned back and made the barges and boats sink. It is to say, Sir Roger Clifford, Sir William of Lindsey, and Sir Richard Tanny, and a huge number of others, were drowned due to their own folly. If they had had good spies, they would not have been harmed. When King Edward heard that his people were drowned, he was sorrowful. But then Sir John of Vessy came from the king of Aragon with many bachelors and Gascons, who were mercenaries and dwelling with Sir John of Vessy. From him they received wages, and they were held and were noble men to fight. They burned many towns and slew all the Welshmen they could take. And those with strength and might made an assault on the castle of Swansdon and took the castle. And David heard of these tidings and ordered himself to flee. Lewelin knew that his brother had fled when he did. Sore abashed, for he had no power to maintain his war. And so Lewyn began to flee, intending to have escaped. But in a morning, Sir Roger Mortimer met him alone with ten knights. He set him roughly about and approached, striking off his head. In this manner, Lewyn, Prince of Wales, was taken, and his head struck off, and likewise his heirs disinherited forever, through the rightful judgment of all the lords of the realm.\n\nDavid, prince of Wales, Lewyn's brother, out of pride, intended to be prince of Wales after his brother's death. And upon this, he sent for Welshmen to his parliament at Dinbigh and foolishly incited Wales to rise against King Edward. He began to make war against King Edward and caused all the sorrow and distress that he could by his power.\n\nWhen King Edward heard of this, he ordered men to pursue him. David fled to the town of Saint Morite, and there was David taken as he fled, and brought to the king. The king commanded that he be brought before him. King Edward should be hanged and disemboweled, and his head sent to London, while the four quarters were to be sent to the four chief towns of Wales as an example. Afterward, King Edward had his proclamation made throughout Wales and seized all the land into his hands. All the great lords who were still alive came to do fealty and homage to King Edward as to their rightful lord. Then King Edward amended the defective laws of Wales. Afterward, he sent letters patent to all the lords of Wales, commanding them to come to his parliament. When they had arrived, the king greeted them courteously. \"Lords, you are welcome. I need your counsel and help, for I must go to Gascony to rectify the wrongs done to me while I was there and to negotiate peace between the king of Aragon and the prince of Morocco. All the king's liege men, earls and barons, consented and granted their support.\" King Edward then prepared to depart for Gascony. Gascoyne ordered all the transgressions committed in Gascoyne to be remedied. The dispute between the king of Aragon and the prince of Morocco was settled, and while King Edward and Queen Elizabeth his wife were in Gascoyne, the Earl of Cornwall was appointed warden of England until King Edward returned. They inquired of him about his travels, which contained false accusations against him. Each of them received their due punishment after they had deserved it. However, during this time, while King Edward was beyond the sea making amends, there was a false traitor named Bishop Meridoc. When King Edward heard this, he sent letters to Bishop Meridoc, instructing him not to wage war but to remain at peace for his love, and when he returned to England, he would take up the quarrel and make amends for all that had been done wrong. This Bishop Meridoc disregarded the king's command. King Edward dwelt in Gascony for three years, but then a desire came to him to return to England. When he arrived, there were so many complaints made to him about his justices and clerks who had committed many wrongs and falsities. Sir Thomas Wylndesford, the king's justice, renounced England at the Tower of London due to false accusations against him, which he was tried and proven false for. After the king had dealt with the justices, he inquired and discovered how the Jews deceived and beguiled his people through their sins of falsity and usury. He convened a secret parliament among his lords. They decreed that all the Jews should leave England due to their heresy and false usury inflicted upon Christian men. To expedite this, The commonality of England gave the king the fifteenth penny of all their movable goods. And so, the Jews were driven out of England. Then, the Jews went to France, and there they dwelled through the leave of King Philip who was king of France at that time.\n\nIt was not long after Alexander, king of Scotland, was dead, and David, the earl of Huntingdon, who was the king's brother of Scotland, asked and claimed the kingdom of Scotland after his brother was dead, because he was the rightful heir. But many great lords said no. Therefore, great debate arose between them and their friends, as they would not consent to his coronation. And the aforementioned David died in the meantime. And so it happened that the aforementioned David had three daughters who were worthy married. The first daughter was married to Bailol; the second to Bruce; and the third to Hastings. The aforementioned Bailol and Bruce challenged the land of Scotland; and great debate and strife arose between them three. bycause eche of them wolde haue ben kyng. And whan ye lordes of Scotlonde sawe ye debate bytwene them / they came to kyng Edward of Englonde / & seased hym in all ye londe of Scotlonde as chefe lord. And whan the kyng was seased of the foresayd lordes of Scotlonde / ye fore\u2223sayd Bayloll / Brus / & Hastynges came to the kynges courte / & asked of ye kynge whiche of them sholde be kyng of Scot\u2223londe. And kyng Edward that was full gentyll & true / let enquyre by the crony\u2223cles of Scotlonde / & of the gretest lordes of Scotlonde / whiche of them was of ye eldest blode. And it was fou\u0304de yt Bayloll was the eldest / & that the kyng of Scot\u2223londe shold holde of ye kyng of Englonde and do hym feaute & homage. And after this was done Bayloll went in to Scot\u00a6londe / and there was crowned kynge of Scotlond. And ye same tyme was vpon the see grete warre bytwene ye englyssh men & the Normans. But vpon a tyme the Norma\u0304s arryued at Douer / & there they martyred an holy man yt was cal\u2223led Thomas of Douer. And afterward were The Normans killed all who escaped, none of them remaining. Shortly after, King Edward lost the duchy of Gascony to King Philip of France due to Philip's deceitful actions against the Duke of Gascony. At that time, the clergy of England granted Edward half of the Church's goods to help him recover his lands in Gascony. The king dispatched a noble company of his bachelors. He himself intended to go to Portesinouth, but was prevented by Maddoc of Wales, who had seized Swandon Castle for himself. As a result, the noble lords sent to Gascony had no comfort from their lord the king and were captured by Sir Charles of France, specifically Sir John of Britaine, Sir Robert Typtot, Sir Rauf Tanny, Sir Hugh Bardulf, and Sir Adam of Cretinge. However, at the Ascension, Maddoc was taken in Wales, along with another man named Morgan, and they were sent to the tower. In London, and there John Beaufort, king of Scotland, understood that King Edward was at war with him in Gascony (to whom the realm of Scotland was delivered) falsely, against his oath, by procuring his people. He sent word to the Roman court through a false suggestion to be absolved of the oath he had sworn to the king of England. Thus, he was excommunicated. Then, the Scots chose Douglas for an invasion against Edward's right. In that time, two cardinals came from Rome on behalf of the pope Celestine to negotiate an accord between the king of France and the king of England. As those cardinals spoke of accord, Thomas Turbulent was taken at Lyons and made fealty and homage to the warden of Paris, and he put his two sons in hostage. He intended to go to England to spy on the court and tell them when he came into England that he had broken the king of France's prison by night, and he would do the same to all Englishmen and Welshmen. The king of France made a covenant with Thomas Turbelayle, swearing to end a problem and granting him a pension worth a thousand pounds a year in return. This traitor then departed and came to England, telling the king that he had escaped from prison and had risked his life for his love. The king was grateful and glad to see him, as the traitor observed all the king's dealings and counsel. However, an English clerk in the king of France's court learned of this treason and falsity and wrote to another clerk living with King Edward of England about Thomas Turbelayle's deceit. Through this letter, the clerk's revelation led to Turbelayle's discovery, arrest, and trial in London. his treason. And his two sons that he had put in France were Frederick and John. And when the two cardinals were gone again to France to treat of the peace of Cambrai, King Edward sent his earls and barons, specifically Edward his brother, to Scotland for war against John Balliol, King of Scotland. Robert Roos of Barton defected to the Scots. And King Edward marched toward Berwick and besieged the town. Those within defended themselves and set a fire, burning two of King Edward's ships, and taunted the townspeople. Through his gracious power, King Edward killed 20 men and 500 Scots. And King Edward lost no man of renown, save Sir Richard Cornwall, who killed a Fleming from the Red Hall with a quarrel, as Richard had done to his helmet. He commanded them to yield and put them in the king's grace. But the Scots would not. Therefore, the hall was burned and destroyed, and all those within were burned. King Edward lost no more men at that voyage of simple estate than 27 Englishmen. The warden of the castle gave up the keys of the castle without any assault, and Sir William Douglas and Sir Simon Fitzcouter were taken. After that, he went from there to Dunbar. And on the first Wednesday of March, the king sent the Earl of Garenne, Sir Hugh Percy, and Sir Hugh Spencer with a fair company to besiege the castle. But one of them, called Sir Richard Syward, a traitor and a false man, attempted to deceive the Englishmen and sent to the Englishmen to mislead them, saying that he would yield the castle to them if they granted him eight days of respite to send word to Sir John Bailoll, who was king of Scotland, about how his men within the castle were faring, and sent word, but if he would withdraw the siege of the Englishmen, they would yield the castle to the Englishmen. The messenger then came to Sir John Bailoll (who was then king of Scotland) where he was. With his host and the messenger told him all the case. Then Sir John Bayloll took his host and came early towards the castle the next morning. And Sir Richard Syward saw him come, the master of the council and keeper of the castle, and said to the Englishmen, \"Behold him, a fair company and well-appointed. I will go against them and engage them.\" And Sir Hugh Spencer saw through his deceit and treason and said to him, \"Traitor taken and proven, your deceit shall not save you.\" And Sir Hugh Spencer commanded at once to bind him, and in haste went against their enemies and slew twenty-two of the Scots. For the Scots had no man of honor with them at that time, save Sir Patrick Graham, who fought bravely and for a long time, and at last was slain. And the Englishmen scornfully replied to the Scots, \"These scattershot Scots I hold for fools and cowards.\" Early in the morning, in an evil time, they went from Dunbar. Those who were in the castle saw the disorder they yielded up the castle to the English men, and surrendered their bodies, lands, and castles to King Edward. In the castle were taken three earls, seven barons, twenty-six knights, one clerk, and seven Piersas. All were presented to King Edward, and he sent them to the Tower of London to be kept there.\n\nAfter King Edward had finished the war and taken the chiefains of Scotland, Sir John Bayloll and others surrendered them to King Edward and brought them before him. When King Edward had arrived, they were brought before him, and the king asked them how they would make amends for the transgressions and losses they had caused him. The lords said to the king, \"I will not take your lands or your goods, but I will have you make an oath to me on God's body to be true to me and never again bear arms against me.\" And they all consented to the king's will and swore an oath. Sir John Comyn, the earl of Strathmore, and the earl of Caithness delivered them and granted them safe-conducts to return to their own country. It wasn't long before they rose against King Edward, as previously mentioned, because Sir John Balliol, king of Scotland, knew that his land would suffer enough shame and sorrow for their falsehood. In haste, he crossed the sea to his own lands and was captured there, never to return. Therefore, the Scots chose William Wallace as their king, a robber and a harlot, who came from nothing, and caused much harm to the English. King Edward considered how he might best deliver his people who had been taken in Gascony, and in haste, he crossed the sea to Flanders to wage war on the king of France. The earl of Flanders received him with great honor and granted him all his lands at his own will. When the king of France: herde tell yt the kyng of Englond was arryued in Flau\u0304dres & came wt an huge power to destroye hym he prayed hy\u0304 of trewse for two yere / so ye englysshe marchau\u0304tes and also frensshe myght safely go & come on bothe sydes. Kynge Edwarde grau\u0304ted it / so yt he had his men out of prison yt were in Gascoyn And ye kyng of Frau\u0304ce grau\u0304ted anone / & so they were delyuered. \u00b6 In the same tyme the Scottes sent by the bysshop of saynt Andrewes in to Frau\u0304ce to ye kyng & to syr Charles his broder yt syr Char\u2223les shold come wt his power and they of Scotlond wolde come wt theyr power & so they sholde go in to Englonde ye londe frenssh men. But of yt thy\u0304ge they had no maner grau\u0304te. Yet neuerthelesse ye Scottes be\u2223gan to robbe & slee in Northumberlonde and dyd moche harme.\nWHan the tydynges came to kyng Edward that Wyllyam Waleys had ordeyned suche a stronge power & also that all Scotlonde to hym was at\u2223tendaunt & redy for to slee Englysshmen and to destroye the londe he was sore a\u2223noyed / & sent anone by lettre to ye The earl of Garren, Henry Percy, William Latimer, and Hugh of Cressingham, the king's treasurer, were instructed to take control and go into Northumberland and Scotland to maintain the borders. When William Waleys learned of their approach, he began to flee, and the English pursued him until he reached Se castle. The Welsh daily harassed and threatened them, causing the English to retreat. One morning, the English left the castle and passed over a bridge. William Waleys arrived with a strong force and drove them back. The English had no power against him and fled, but those who could took the bridge. However, Sir Hugh the king's treasurer was killed, along with many others, causing great sorrow. King Edward had completed his matters in Flanders and returned to England, hastily making his way to Scotland and arriving there at Ascension time. But the king found many and set a fire and burned them. Yet the poor people of Scotland came to him in great numbers and prayed for God's love to have mercy on them. Wherefore the king commanded that no man should do them harm, neither any man of order, nor any house of religion nor any kind of church, but let him look out for any of his enemies. Then a spy came to the king and told him where the Scots were assembled to wait for battle. And so on St. Mary Magdalene's day, the king came to Falkirk and gave battle to the Scots. And at the battle were slain 31,000 Scots and 28 Englishmen, and no more, of whom was a worthy knight slain, an hospitaller called Brother Brian Law. For when William Wallace fled from the battle, that same Brian pursued him fiercely. And as his horse ran into a marsh up to its belly, William Wallace turned again, and there killed Sir Brian. And at the same time, King Edward went through Scotland. forto inquire if he could find any of his enemies and dwell in the land as long as he liked, where there was no enemy who dared confront him. King Edward then went to Southampton, for he would not endure staying in Scotland during the winter season due to the discomfort of his people. Upon arriving in London, he pardoned many men. And afterwards, through the Roman court, it was arranged that King Edward should marry Queen Margaret, who was King Philip of France's sister. Archbishop Robert of Winchelsea performed the wedding ceremony, resulting in peace between King Edward of England and King Philip of France. King Edward went to Scotland for the third time. Within the first year, he subdued the land, leaving none unyielding except those in the castle of Stirling, which was well provisioned and fortified for seven years. King Edward came to the castle of Stirling with a vast army and besieged it, but it availed him little. King Edward found that the Scots could do him no harm, as the castle was strong and well-guarded. When King Edward saw that he might be outwitted, he ordered two high gallows to be built before the castle walls. He took an oath that anyone within the castle, whether earl or baron, would be hanged upon the same gallows if they were taken by force (unless they chose to surrender). When those within the castle heard this, they surrendered to the king's grace and mercy. The great lords of Scotland were then sworn to King Edward that they would come to London for every parliament and would abide by his ordinances.\n\nKing Edward then went to London, intending to find rest and peace from his war, which had lasted for twenty years - in Wales, Gascony, and Scotland. He considered how he might recover the treasure he had spent on the war. He made inquiries. Through the realm, during all the time that he had been outside his realm, known as Troylebaston, justices were ordered for him. In this way, he recovered vast treasures. His intention was to go to the Holy Land to wage war against God's enemies, as he had been crossed for a long time before. Nevertheless, the law he had instituted brought great benefit throughout England to those who had transgressed. Those who had trespassed were duly punished, and afterward were much more obedient and better behaved. The poor commons were at peace. At the same time, King Edward imprisoned his own son Edward because the Bishop of Chester, the king's treasurer, had accused him, claiming that through the instigation of one Pierce of Gainford, a squire from Gascony, he had breached his parks. And Pierce, instigating this, led Edward away. For this reason, King Edward exiled Pierce from England.\n\nWhen King Edward had overcome his enemies in Wales, Gascoyne and Scotland, and had destroyed them, all traitors, except only the ribaud Willya\u0304 Waleys, who never surrendered to the king, were taken in the town of saint Dominic in the 31st year of King Edward's reign. Waleys was presented to King Edward, but the king refused to see him and sent him to London to receive his judgment. At St. Bartholomew's, even he was hanged, drawn, and quartered. His head was put on a spike and set up on London Bridge as an example for the Scots to remember not to do harm against their liege lord again.\n\nAnd at Michaelmas coming, King Edward held his parliament at Westminster. The Scots, that is, the bishop of Saint Andrews, Robert the Bruce, earl of Carrick, Symond the Fraser, and John the Earl of Atholl, arrived. They were accorded with the king and swore by oath that if any of them later transgressed against the king. They should be disinherited forever. And what their peas was thus made, they took their leave and went home to their country.\n\nAfter this, Robert Bruce, earl of, and the lords came at the day assigned. And the same day, Sir Robert Bruce said, \"Fair lords, you well know that in my person dwells the right of the realm of Scotland, and as you well know, I am the rightful heir. Since Sir John Balliol, who was our king, has forsaken us and left his land. And though it be that King Edward of England has wrongfully made me assent against my will, if it please you, I may be king of Scotland. I shall keep you against King Edward of England and against all manner of men. And with this word, the abbot of Dunfermline arose and spoke before them all, saying it was reasonable for him to help and defend the land. He would give him a pension for the maintenance of the land. And all the others granted him the land and with their power, him to help and defend against King Edward of England.\" Robert the Bruis should be king of Scotland, according to Sir John of Comyn. Ordeal said Sir John of Comyn: consider the truth and the oaths you made to King Edward of England, and as for myself, I will not break my oath for anyone. He departed from them. Therefore, Robert the Bruis and all those who supported him were unhappy with Sir John of Comyn. They ordered another council at Dumfries. Sir John of Comyn came to this council because he lived only two miles from Dumfries; it was his custom to sojourn and stay there.\n\nRobert the Bruis knew that all the great lords of Scotland had come to Dunfermline, except for Sir John of Comyn. He sent especially for the said Sir John of Comyn to come and speak with him. And upon that, he came and spoke with him at the Grey Friars in Dumfries. This was on the Thursday after Candlemas day. Sir John agreed to go with him. And when he had heard mass, he took a sop and drank, and afterward he mounted his horse. Bruis said, \"You know well the reason for this.\" coming and requesting that I may be king of Scotland, as rightful heir of the land. And all the lords who were present spoke with one voice that he should be crowned king of Scotland, and that they would help him and maintain him against all men living and dying for him. The noble knight Sir John Comyn answered, \"Never for me; nor do I want as much help from me as you value a button. As for the oath I have made to King Edward of England, I will keep it as long as my life lasts.\" And with these words, he left the company and wanted to mount his horse. Robert the Bruce pursued him with a drawn sword and pierced him through the body. But when Sir John Comyn's brother, Roger, saw the treachery, he started after Robert Bruce and struck him with a knife. But the traitor was armed underneath, so the stroke did him no harm. And so much help came to Robert Bruce that Roger Comyn was killed and beheaded. Robert Bruce. Sir John Comyn turned again where Sir John Comyn, the noble baron, lay wounded and drew toward his death beside the high altar in the church of the Gray Friars, and said to Sir John Comyn, \"Traitor, you shall die and shall never mar my ancestry. He shook his sword at the high altar and struck him on the head, causing his brain to fall to the ground, and his blood spattered high on the walls. And to this day, that blood is still seen there, and no water can wash it away, and so died that noble knight in holy church.\n\nWhen this traitor Robert the Bruce saw that no man would allow his coronation, he commanded all the barons to be at St. John's town for his coronation. And on the Annunciation of our Lady, the bishop of Glaston and the bishop of St. Andrews crowned him king. And immediately after, he drove all the Englishmen out of Scotland. They fled and complained to King Edward how Robert the Bruce had driven them out of the land and disinherited them.\n\nWhen King Edward heard of this. myschete / he swore he should be avenged for it / and hang & draw all the traitors of Scotland without ransom. Then King Edward sent for all the bachelors of England / that they should come to London at Whitsuntide / & he dubbed at Westminster 24 knights. Then he ordered to go into Scotland against Robert the Bruce / & sent before him to Scotland Sir Aymer de Valance, earl of Pembroke, & Sir Henry Percy, baron, with a fair company / that pursued the Scots & burned towns & castles. And afterwards came the king himself with earls & barons with a fair company.\n\nThe Friday next before the Assumption of our sad king Edward met with Robert the Bruce & his company beside St. John's, to which company King Edward slew 7 M.\n\nWhen Robert the Bruce saw this mischief / he began to flee & hide himself secretly / but Sir Simon Fraser was foremost pursued / so he turned again & stood his ground / for he was a worthy knight / but our Englishman showed his horse & took him / and led him to King Edward. He came to him and began to comfort his takers, giving them four marks of silver as a sign of his horse and the king's Arthur. I swear to you it is for nothing that you speak, for all the gold in England I would not let him go against King Edward's command. And King Edward would not see him but commanded to lead him to London for judgment. And on Our Lady's Eve, the native body was burned because the men who kept the body at night saw many devils tormenting him with iron rods harshly upon the gallows, and many who saw them died immediately out of fear, and some went mad or fell ill. And in that battle, the bishops of Bath and St. Andrews, and the abbot of Scrope, were taken, all armed as false traitors and false prelates against each other. They were brought to the king. And the king sent them to the pope of Rome to do with them as he willed. Sir John Earl of Athelstan fled from that battle and hid himself in a church for fear, but he could not. haue there no refute / bycause that ye chirche was enterdyted through a generall sentence / & in ye same chirche he was taken. And this syr Iohn wend well to haue scaped fro ye deth / bycause yt he claymed kynrede of kynge Edward. And ye kyng wold no longer be betrayed of his traytours / but sent hy\u0304 to London in haste / & there was hanged & his heed smytten of / & his body brent. But at the prayer of the quene Margarete bycause yt he claymed kynrede of kyng Edward his drawynge was forgyuen hym.\nANd whan the gretest maysters of Scotlonde were thus done to euyll deth for theyr falsnes and treason / Iohn that was Willyam Waleys bro\u2223der was taken and done to dethe / as syr Iohn erle of Atheles was.\nANd at that same tyme was Ro\u2223berte the Brus moche hated a\u2223monge the people of Scotlonde / so that he wyst not what was best to do / & for to hyde hym he went in to Norway to ye kynge yt had spoused his syster / & there helde hy\u0304 for to haue socour. And Robert the Brus myght not be founde in Scot\u2223londe. So kynge Edward And when King Edward had suppressed the pride of his enemies, he returned southward, and a malady took him at Burg upon Sands in the march of Scotland. He knew well that his death was imminent, and called upon Sir Henry Lacy, Earl of Lincoln, Sir Guy Earl of Warwick, Sir Aymer Valence, Earl of Pembroke, and Sir Robert Clifford, baron, and prayed them, on his faith, that they should make Edward of Carnarvon king of England as soon as they could, and that they should not allow Pier of Ganshaw to return into England to make his son riot. They granted him this with good will. Then the king took the sacraments of the holy church as a good Christian should, and died in deep repentance when he had reigned 35 years. He was buried at Westminster with great solemnity. Of this King Edward prophesied Merlin. A dragon, the second of the kings who should rule in England, was described as one who should be mixed with mercy and strength, as well as sternness. Those kings should keep England from cold and heat. He also said that the dragon should open its mouth toward Wales and set its foot in Wyke, and that it should close its walls, causing much harm to its seat. And he spoke truthfully, for the good king Edward was mixed with mercy and fierceness, showing mercy against his enemies from Wales, and later against the Scots, putting them to death for their falsehood and treason, as they deserved. He kept England well from cold and heat, since he kept it safe from all manner of enemies who came against him to do him wrong. He opened his mouth toward Wales and made it quake through the terror of his mouth when he conquered it with the might of his sword. The princes Llewelyn, David his brother, Rhys, and Morgan were put to death because of their falsehood and folly. He set his foot in Wyke and conquered Barwick. The conquered were slain. Twenty-five thousand men and seven thousand were taken from those who were burned in the red hall. And the walls that he had caused to be built would be harmful to his seat, as later seen in the life of Sir Edward of Carnarvon, his son. Merlin also said that he would make rivers run red with brains, and this seemed fitting in his wars where he had the upper hand. Merlin further stated that during the reign of the aforementioned dragon, a people would come from the northwest. They would be led by an ill-greybeard. The dragon would crown a king, who afterward would falsely rise against him and then flee over the sea for fear of the dragon without returning. This was proven to be Sir John Balliol, whom King Edward made king of Scotland. Balliol falsely rebelled against him and then fled to his own lands of France and never returned to Scotland out of fear of King Edward. Merlin also said that the people leading the aforementioned greybeard would be fatherless for a certain time. And this was true, for the people were indeed fatherless. In Scotland, great disorders arose after King John Balliol fled. And yet Merlin prophesied that in his time, the son would become as red as blood, a sign of great mortality among the people. It was well known that when the Scots were under the same dragon, a fox would be nourished that would wage great war against him, and this would end in his time. Robert the Bruce believed that King Edward, who was nurtured in his chamber, would then act treacherously and wage great war against him. The dragon was to be held in the best care of all the world, and Edward was worthy of this, for he was the worthiest knight of all the world in his time. Merlin also prophesied that the dragon would die in the march of another land, and that his land would be long without a good keeper. Men should weep for his death from the Isle of Shepey to the Isle of Mercia. Alas, their song among the wasted land. And yet good King Edward died at Burgh upon Sands, in the march of Scotland. The English were discovered that King Edward's son was captured by the Scots, who had no force to protect Pierce of Galloway. Therefore, lament was heard throughout all England for the lack of their good wardens, from the Isle of Shepey to the Isle of Mary, the people mourned greatly for the death of good King Edward. For they believed that King Edward should have gone to the Holy Land, as it was his purpose. On whose soul, God, have mercy for his high grace.\n\nCelestinus was pope after Nicholas. Nothing noble is written about him except that he was a virtuous man. \u00b6 Boniface the VI is said to have been lord of all the world. And many things he did with his might, which failed wretchedly in the end. He gave an example to all prelates that they should not be proud, but under the form of a humble shepherd of God, they should strive to be loved by their subjects more than feared. This man is he of whom it is said that he entered as a fox, lived as a lion, and died as a dog. \u00b6 At this time, the year of grace was Orded from one year to another / & the first Jubilee was in the year of our Lord God. M. CCCC.\n\nBenedict the XIV was pope after Boniface XI for one month. This man was a holy man of the order of the Friar Preachers & lived little / but died soon.\n\nAdolphus was Emperor for two years. This man was the earl of Ancona / and was not crowned by the pope / for he was slain in battle.\n\nAlbert was emperor after Adolphus for ten years. This man was the duke of Austria / & was first reprimanded by the pope / & afterwards confirmed by the same pope for the malice of the king of France, who was an enemy to the church. And to Albert, the same pope gave the kingdom of France, as he did other kingdoms / but it profited not / for at the last he was slain by his new one.\n\nClemens was pope after Benedictus almost nine years. This man was a great builder of castles & other things. And he condemned the Order of Templars. And he ordained the VII book of decrees, which are called the \"questions of the Decretals.\" Clementines. After his tenure at Vienna, he regretted the same book, which his successor John called again and incorporated, publishing it. The first Pope Clement translated the papal seat from Rome to Avignon. The reason for this was done by the motion of God or by the boldness of man, and various people marvel at this. John XXII succeeded him for eighteen years. This man was renowned for those things used in active life. He published the Constitutions of the Clementines and sent them to all the universites. He canonized many saints. He divided the fat bishoprics. He ordered many things against the prevalence of benefices, and he condemned many heretics, but why he was saved or not, our Lord God would not reveal to those He loved well.\n\nHenry VII was emperor after Albert V's five-year reign. This Henry was a noble man in war and he desired to have peace by land and water. He was renowned for his glory in warfare. King Battale had never been defeated by enemies. And at the end, he was poisoned by a brother while he was receiving the sacrament.\nKing Edward then ruled, who was born at Carnaruan. And this Edward married Isabella, the daughter of France, on the 25th of January in the year of our Lord 1471, at the church of Our Lady in Boloyn. The 20th of February the following year, he was crowned solemnly at Westminster, with the archbishop of Canterbury and the archbishop of Winchester in attendance. The crowd was so great that Sir John Bakwel was killed. And as soon as the good King Edward was dead, King Edward his son of England sent for Pierce of Ganaston into Gascony. He loved him so much that he called him brother. And immediately after, he gave him the lordship of Walingford, and then the earldom of Cornwall against the will of the lords of England. The bishop of Chester, Sir Walter, was taken to the Tower of London with two knights to serve him. The king was angry with him because Sir Walter had made a complaint to his father, resulting in his imprisonment during the time of Trollope's baston. The aforementioned Pierce Gaveston made great disturbances. He entered the king's treasury in Westminster Abbey and took the golden table with its trestles, as well as many other rich jewels that had once belonged to King Arthur. He took them to a merchant named Aymeric de Montfort to transport them to Gascony and never returned, which was a great loss to the land. When Pierce was so greatly enriched, he became proud. Therefore, all the great lords of the realm despised him for his excessive bearing. King Henry III, good King Edward's father, king of England, charged Pierce Gaveston not to come to England to bring his son Edward into disorder. lords of England assembled on a certain day at the displeasure that King Edward showed to his realm and to his crown. And so they assented all both earls and barons and all the commons that the aforementioned Pieres of Gaveston should be exiled from England forevermore. And so it was done: for he forswore England and went to Ireland, and there the king made him chieftain and governor of the land by his commission. And there Pieres was chieftain of all the land and did there all that he liked and had power to do as he pleased. And at that time the templemen were commanded to act against the faith and good law, and King Edward gave and bequeathed the people of England that the aforementioned Pieres should be recalled at Stamford through those who held the greatest lordships of this land. And he called Sir noble Earl Thomas of Lancaster a cur and many other insults and shameful names, and many other great lords of England, therefore they were towards him full angry and wrathful. At the same time, the Earl of Nicholls died, but he. The earl of Lancaster, Thomas, son of the earl of Warwick, was accused of killing Pierce, who was headed at Gausersthy beside Warwick on the nineteenth day of June, in the year of grace 1312. The king was greatly annoyed and prayed for vengeance on Pierce's death. Consequently, the earl of Lancaster and many other great barons were put to pitiful death and martyred due to this quarrel. The king was then at London and held a parliament, where he ordained the laws of Sir Simon Monford. The earl of Lancaster and the other earls, as well as all the clergy of England, made an oath through the counsel of Robert of Winchelse to maintain these ordinances forever.\n\nSir Robert Bruce, who had become king of Scotland and had previously fled to Norway out of fear of King Edward's death, also learned of the dispute between the king and his subjects in England. Lords ordered a host and came into England to Northumberland, and completely destroyed the castle. And when King Edward heard these tidings, he summoned his host and met the Scots at Eveleigh on the day of St. John the Baptist's nativity, in the third year of his reign, and in the year of grace 1424. Alas, the sorrow and loss that was done there. For the noble earl of Clare, Sir Robert Clifford, baron, were slain, and King Edward was disgraced, and Edmund of Maulay, the king's steward, out of fear drowned himself in a fresh river called Bannockburn. Therefore, they said in reproach of King Edward, because he loved to go by water and was disgraced at Bannockburn, so the maidens made a song in the court of King Edward, and in this manner they sang:\n\nMaidens of England, sore may you mourn,\nFor today you have lost your lovers at Bannockburn.\nWhat heaviness,\nWhat think you, King of England,\nTo have gotten Scotland?\nWhat? When King Edward was defeated, he and his surviving men fled to Barwick and took hostages - two children from the wealthiest families in the town. The king then went to London and consulted with the earls necessary for the realm of England.\n\nDuring this time, in England, there was a rogue named John Tanner. He claimed to be the son of King Edward and called himself Edward of Carnarvon. He was taken at Oxford, where he challenged the Carmelite friars for the king's gift - the church that had once been the king's hall. Later, John was taken to Northampton, drawn and hanged for his deceit. Before his death, he confessed that the devil had tempted him to be king of England and that he had served the devil for three years.\n\nMiddle Sunday in the year of our Lord Jesus Christ, MCCXXIII. Barwick was lost. Through the false treason of one Pieres of Spalding, whom King Edward had placed there to keep the same town with many burgesses of the same town, the children put in hostage by the burgesses of Barwick followed the king's marshal for many days, enduring strong irons. And after that time, two cardinals came into England, whom the pope had sent to make peace between England and Scotland. As they went towards Durham to have Sacred Master Louis of Beaumont, Bishop of Durham, they were taken. At the same time, the Scots came again into England and destroyed Northumberland, burning and robbing the land, killing men, women, and children in their cradles, and burning churches and destroying Christianity, taking and carrying away English men's goods as if they were Saracens or pagans. And of the wickedness they did, all Christianity spoke.\n\nPope John XXII, after hearing of the great sorrow and disaster,\n\n(Note: The text appears to be in Old English, but it is written in a phonetic representation of Old English using modern English characters. Therefore, no translation is necessary.) The Scots, led by Robert Bruce of Scotland, had wrought great destruction upon Christendom. In particular, they had destroyed numerous churches. In response, the pope issued a general sentence under his bulls of Leeds to the archbishops of Canterbury and York. This decree stated that if Robert Bruce of Scotland did not seek justification and make amends to King Edward of England, their lord, and restore the goods they had taken from the holy church, the sentence would be pronounced throughout all England.\n\nUpon hearing this, the Scots refused to heed the pope's command. As a result, Robert Bruce, James Douglas, Thomas Randulf, earl of Moray, and all those who supported or aided them were cursed in every church throughout all England every day during mass, three times. No mass could be sung in any Scottish church unless the Scots made restitution for the harm they had caused. They had made an image for the holy church, therefore many good priests and holy men were killed throughout Scotland because they would not sing mass against the pope's commandment and against his will, and to do and fulfill the tyrant's will. And it was not long after that the king ordered a parliament at York, and Sir Hugh Spencer's son was made chamberlain. During the meantime, while the war lasted, the king went again into Scotland. It was wonderful to hear that he besieged the town of Berwick. But the Scots crossed the water of Solway, which was three miles from the king's host, and stole away privately by night and came into England and robbed and destroyed all they could. And when the Englishmen who were left at home heard these tidings, all who could travel, priests, friars, monks, and seculars, came and met the Scots at Methven on the 12th day of October. Alas, the sorrow for the English. husbands who could not endure the wage of war were killed and drowned in the sea. And the chieftain, Sir William of Melton, archbishop of York, and the abbot of Selby, with their retinues, fled to York. It was their own folly that they had this mischance, for they had crossed the Swale, and the Scots set fire to the haystacks. The smoke was so immense that the Englishmen could not see the Scots. And when the Englishmen had crossed the water, the Scots came towards them with their wings spread out like a shield. The Englishmen fled, for they had hardly any men-at-arms; for the king had almost lost them at the siege of Berwick, and the Scottish hobelars went between the bridge and the Englishmen. And when the great host met them, the Englishmen fled between the hobelars and the great host, and the Englishmen almost were there slain. Alas, many men were slain. rely on seculars/priests and clerks, and much to the archbishop's sorrow, they called that battle the white battle. When King Edward heard these news, he lifted the siege from Barwick and returned to England. But Sir Hugh Spencer, the king's chamberlain, kept the king's chamber, preventing anyone from speaking with him. Hugh's arrogance was excessive, and all men despised him. The king himself would not be governed or ruled by any man but his father and him alone. If any knight of England coveted lands, words, or manors that they desired, the king must give it to them or else be falsely accused of forfeiture or treason. Through such actions, they disinherited many a bachelor, and Sir Hugh's favor grew so much that it was a great wonder. When the lords of England saw the great covetousness and the falsehood of Sir Hugh Spencer, the father and Sir Hugh. The gentle earl of Lancaster asked them about the disease afflicting the realm, as requested by Sir Hugh Spencer and his son. In haste, they reached an agreement at Shyrburne in Elmede and swore an oath to disrupt the actions between the king and Sir Hugh Spencer and his son. They marched towards Wales and destroyed Sir Hugh's land.\n\nWhen King Edward saw the great harm and destruction caused by the barons to Sir Hugh Spencer's land and his sons in every place they visited, he exiled Sir John Mowbray, Sir Roger Clifford, and Sir Goscelin Duval, among other lords who supported them. The barons then inflicted more harm than before. When the king saw that the barons would not cease their cruelty, he was deeply afraid they would destroy him and his realm because of his support. However, if he agreed to their demands, the situation would worsen. He sent for them by letters that they should come to London to his parliament at a certain day as contained in his letters. And they came with three battalions well armed at all points. Each battalion had coats of arms of green cloth, and their right quarter was yellow with white bends. Therefore, that parliament was called the parliament of the white bend. In that company were Sir Umfred of Bourne, Earl of Herford, Sir Roger Clifford, Sir John Mombray, Sir Goscelin Dauilly, Sir Roger Mortimer of Wigmore, Sir Henry of Trais, Sir John Giffard, and Sir Bartholomew Badares, who was the king's steward that the king had sent to Shrewsbury, Earl of Lancaster, and to all those with him for treaty of accord. Sir Roger Damory and Sir Hugh Dandel were there, who had married the king's niece, and Sir Gilbert Clare, Earl of Gloucester, who was slain in Scotland as before said. And those two lords had then two parties. The earl of Gloucester and Sir Hugh Spencer, his son, had the third part in his wife's half, and the two lords intended to rally the barons against Sir Hugh their brother. All the great lords went to Westminster to the king's parliament and spoke and acted accordingly. Sir Hugh Spencer, the father and also the son, were outlawed from England forever. Sir Hugh the father went to Douai and mourned greatly, falling down on the ground by the seashore with outstretched arms and weeping, saying, \"Fair England and good English land, I commend to almighty God. Three times I kissed the ground and never intended to return. Weeping, I curse the time I ever begot Sir Hugh, my son, for I have lost all England and in the presence of all, I curse him and sailed over the sea to my lands.\" However, the sea and he and his company robbed two Dramonds near Sandwich and took and carried away all that was in them, worth 40,000 pounds.\n\nIt was not long after this. after the king made Sir Hugh Spencer a strong power came and besieged the castle of Ledes, and in the castle was the lady of Badelmore because she would not grant that castle to Queen Isabella, daughter of Edward III. But the principal cause was because Sir Bartholomew was against the king and held out with the lords of England. Nevertheless, the king, with the help and support of men from London and also of southern men, took the castle despite all who were within, and took with them all they could find. And when the barons of England heard these tidings, Sir Roger Mortimer strengthened himself, wherefore the king was wonderfully angry and issued outlawry against Thomas of Lancaster and Earl of Hereford and all those supporting the same cause. And the king assembled an huge host and came against the lords of England. Therefore, the Mortimers put themselves in the king's mercy and grace. And immediately they were sent to the Tower of London and kept in prison. And when The barons heard this and came to Poultreford Castle, where Earl Thomas was quartered. They informed him that the Mortimers had surrendered to the king and were in his grace. When Earl Thomas of Lancaster and his companions learned this, they were greatly dismayed and angry. They assembled their power and besieged the castle of Tykhill. However, those within defended themselves stoutly, preventing the barons from taking the castle. When the king learned of this, he swore by God and by his name that the siege would be lifted. He gathered a large army and marched towards the rescue of the castle. The power of the king grew daily. When Earls Lancaster and Herford, and the barons of their company, heard of this, they assembled their power and went to Burton upon Trent, guarding the bridge to prevent the king from crossing. This occurred on the 10th day of March in the year of grace 1420. The king and the Spencers, Sir Aymer of Valence, Earl of Penbroke, and Sir John Vyage died. At the same time, Earl Thomas had a traitor with him named Robert Holland, a knight whom the earl had raised from nothing and had given a mark of land by the year, and whom he loved so much that he could do whatever he liked in the earl's court, both high and low. The traitor was so cunning that his lord trusted him more than any man alive. And the earl had ordered him, through his letters, to go to the earldom of La Castre to rouse men to help him in that venture, that is, 500 men of arms. But the false traitor did not come, nor did he warn or raise any men to help his lord. And when the false traitor heard that his lord had been discovered at Burton upon Trent, this treacherous thief stole away and robbed the earl's men who were coming from the discovery, taking their horses and harnesses. They had taken all they could of them who yielded to him, and came and surrendered to the king. When the good Earl Thomas learned that he had been so betrayed, he was greatly dismayed and said to himself, \"O almighty God, how could Robert Holland find it in his heart to betray me, since I loved him so much? O God, it is often said that a man cannot deceive another more than he who trusts him most. He has shown me kindness and respect, and through my kindness I have raised him up from lowly estate, and he makes me go from high to low. But he shall die a bad death.\"\n\nThe son of Robert Holland spoke in reply, \"Alas, Robert Holland has betrayed me, indeed, the reed is often unfaithful.\"\n\nThey were to go to the castle of Dunstanburgh, which belonged to the earldom of Lancaster, and were to remain there until the king had forgiven them their offense. But when Earl Thomas heard this, he answered, this maner & sayd. Lordes said he / yf we go toward ye north the northeren men wyll saye that we go towarde the Scottes / and so we shall be holden traytours / for cause of distau\u0304ce yt is bytwene kyng Edward & Robert the Brus that made him kyng of Scotlond & therfore I saye as touchynge my selfe I wyll not go no ferther in to the north than to myn owne castell of Pountfret. And whan syr Roger Clifford herd this he arose vp anone in wrath & drewe his swerde on hygh / & swore by almyghty god & by his holy names / but yf that he wolde go wt them / he shold there slee hy\u0304. The noble & gentyll erle Thomas was sore adrad & sayd. Fayre syrs I wyll go with you whether so euer ye me bydde. Than went they togider in to ye north / & with them they had. vij .C. men of ar\u2223mes / & came to Burbrygge. Whan syr Andrewe of Herkela yt was in the north cou\u0304tree through ordynau\u0304ce of the kynge for to kepe ye cou\u0304tree of Scotlonde herde tell how ye Thomas of Lancastre was dyscomfyted & his company at Burton vpon Trent / he ordered him a strong power / and Sir Simon Ward, who was sheriff of York, and the bridge that was made of tree. And when Earl Thomas of Lancaster heard that Sir Andrew of Herk merced such power, he was greatly afraid / and sent for Sir Andrew Herkless / and spoke to him in this manner. Sir Andrew said, \"You may well understand how it has pleased the lord the king to be led and misgoverned by much false counsel in his court. Therefore, I pray you that you will come with us with all the power that you have ordered and help to destroy the venom of England, and the traitors who are in it, and we will give you all the best part of the fifth [part] we will never do anything without your counsel, and so you shall be with us as you were Robert Holland.\" Then answered Sir Andrew Herkless and said, \"Sir Thomas, I would not do my consent to this for any manner of threat you might give me without the will and commandment of our lord the king, for then I should be held a traitor.\" And when the noble earl Thomas of Lancaster saw it, he would not consent to him for no reason whatsoever. Sir Andrew, will you not consent to destroy what you never did before, and now go and do what you good liketh, and I will put myself in the mercy of God. And so went the false traitor Tybalt and, as a false forsworn man, he received the arms of chivalry from the noble earl Thomas of Lancaster and was made a knight. Then men, searchers, and knights drew up on one side and the other. And among all others, Sir Humfrey de Bohun, earl of Hereford, a worthy knight renowned throughout Christendom, stood and fought with his enemies on the bridge. And as the noble lord stood and fought on the bridge, a thief named Ribald hid under the bridge and fiercely struck the noble knight in the vitals with a spear, so that his bowels fell about his feet. Alas for sorrow, for there the flower of solace was slain. And comforted and showed courtesy. Sir Roger of Clifford, a noble knight, stood ever and fought well and worthily, but in the end he was severely wounded in the head. Sir William of St. Bathaille saw that Sir Thomas's men of Lancaster were retreating and lessening their pace, so he and his company came to them with a high voice. Yield the traitor, yield. The noble earl Thomas then answered and said, \"Nay, lords, traitors we are not, and to you we will never yield while our lives last. But rather, we will die than surrender any of you, be so hardy upon life and lie in wait and eagerly discover and cry out, 'Yield traitors, yield you.' And when they were called out, they were robbed and behaved like thieves. Alas, the shame and disgrace that the noble order of knighthood had there at that battle. And the land was then without law, for the holy church had then no more reverence than if it had been a brothel house. In that battle, father was against son, and uncle against uncle. the newew. There was unprecedented kindness among the people of one nation at this time in England. One kinship had no more battle where prisoners were taken, Sir Roger Willyam and many other worthy knights were among those taken at this battle. Sir Hugh Dandell was taken the next day and put in prison, and would have been put to death if he had not spoken to the king's niece, who was the sister of Earl Gilbert of Gloucester. Immediately after this, Sir Barth.\n\nNow I shall tell you about the noble Earl, Sir Thomas of Lancaster. When he was taken and brought to York, many of the city were glad and cried out with a loud voice, \"O traitor, welcome! Blessed be God! Now you shall have the reward you have long deserved.\" They threw snowballs and other reproaches at him, but the gentle Earl endured all and said nothing in return. At the same time, the king heard of this discovery and was pleased, and in haste came to Pontefract. Sir Hugh Spencer and Sir Hugh his son, Sir Hugh Earl of Arundel, Sir Edmond of Woodstock, the king's brother Earl of Kent, Sir Aymer of Valance, Earl of Penbroke, and Master Robert Baldock, a false priest who lived in the king's court, all came there with the king. The king entered the castle. Sir Andrew of Herkmer, a false traitor, at the kings command took with him the gentle Earl of Lancaster, Thomas, and imprisoned him in his own castle that stood against King Edward's abbey. Sir Hugh Spencer and his son devised a plan in their minds on how to put the good Earl of Lancaster to death without any judgment from his peers. It was ordered through the king's justices that the king should accuse him of treason. Therefore, he was led before the king's justices bareheaded in a fair hall in his own castle where he had made. many great feasts for the rich and poor. And these were his justices, Sir Hugh Spencer the father, and Aymer of a king, and this court excludes you from bearing banners displayed against his people as a traitor. And with that word, it gentle earl Thomas, with an lord, the king puts upon you that you have robbed his folk and murdered his people, as a thief. Thomas also, the king puts to shame and discovers you and your people with his folk in his own realm, why you went and behaved as a king will, it is decreed that your head be struck off as you have well deserved.\n\nAnother had from among the peerage, Sir Thomas had heard all these words. With a loud voice he cried sorrowfully and said:\n\nAlas, Saint Thomas, fair father, alas, shall I die thus?\nGrant me now, blessed God, an answer.\n\nBut all were silenced by a loud voice. O King Arthur most terrible and dreadful, well known is now your open treachery; a wicked death shall you soon die; as you have well deserved it. And then they set upon his head in scorn an old chaplet that was all to rent. And after that they set upon a lesser earthly king who had forsaken us. And a friar preacher went with him from the castle until he reached the place where he ended his life, to whom he showed favor throughout his life. The generous earl held the friar's wonders fast by the clothes and said to him, \"Fair father, abide with us until I am dead; for my flesh quakes with fear of death.\" And truly speaking, the generous earl set him upon his knees and turned him toward the east. But a ruffian named Higone of Moston laid hands on the generous earl and said in contempt, \"Sir traitor, turn toward the Scots your foul death to receive,\" and turned him toward the north. The noble earl Thomas answered then with a mild voice and said, \"Now, fair lords, I shall do your will.\" And with those words, the friar went from him, weeping sore. And immediately, a ruffian went to him and struck off his head on the eleventh day of April in the year of grace M.CCC. and XXI. Alas, may it ever be such a thing. A gentle blood should not be put to death without cause or reason. And treacherously, the king was advised when he, through the false counsel of the Spencers, allowed Sir Thomas his uncle to be put to such a death, against all reason. It was also a great pity that such a noble king should be deceived and governed through the false counsel of the Spencers, whom he maintained through lust, to the detriment of his honor and profit. Afterward, great vengeance arose in England because of Sir Thomas' death.\n\nWhen the gentle earl had passed from life, the priory and monks of Poutret took possession of Sir Thomas' body from the king and buried it before the high altar on the right side. On the same day that this knight was killed, Sir William Tuchet, Sir William Fitz William, Sir Warren of Isell, Sir Henry of Bradborne, and Sir William Chancy, all barons, were hanged and drawn at Poutret for the same cause. Soon after at York were hanged: Sir Roger Clifford, Sir John Mambray barons, and Sir Goselyn Dauyll knight were drawn and hanged at Bristowe. Sir Henry Wemington and Sir Henry Mounford barons were drawn and hanged at Bristowe. Sir John Geffard and Sir William Elmebrugge barons were drawn and hanged at Gloucester. Sir Henry Tyes was drawn and hanged at London. Sir Thomas Colepeper knight was drawn and hanged at Winchelse. Sir Fauceys of Waldenham was drawn and hanged at Windsor. Sir Bartholomew Badelsmore and Sir Bartholomew Asshebourneham barons were drawn and hanged at Canterbury. Sir William Flemming was drawn and hanged at Cardiff in Wales.\n\nKing Edward of England, who had brought the flower of chivalry to their deaths through the counsel and consent of Sir Hugh Spencer the father and Sir Hugh the son, became as mad as any lion. Whatever the Spencers desired was done, for the king loved them so much that they could do anything they liked by him. Therefore, the king gave to Sir Hugh Spencer the father. The earldom of Wynchester and that of Sir Andrew Herkeland, the earldom of Cardoill, were granted by the king in preference and in harmony with his crown. And King Edward, through the counsel of the Spencers, disinherited all those who were against them in any quarrel, including Thomas of Lancaster, and many others were disinherited as well, because the Spencers sought to have their lands, and so they obtained all that they desired with wrong and against all reason. Then Robert Baldock, a false pretender and a covetous clerk, was made chancellor of England through the counsel of the aforementioned Spencers. He was a false rider and greedy. And they counseled the king greatly, so the king allowed them to take into his own ward all the goods of the lords who had been put wrongfully to death into his own hands. And they took both the goods that were within the church as well as those that were without, and put them into his treasury in London and called his forfeits. And through their counsel, the king disinherited those who rightfully should have possessed the goods. And through their counsel, the king of England, who was the richest ever in England after William the Conqueror, was persuaded to make every town in England provide a man of arms at their own cost to go to war against the Scots, his enemies. The king went into Scotland with an army of 50,000 men at Whitsuntide in the year 1322. But the Scots hid in woods and mountains, keeping the Englishmen from engaging them, and the king was unable to find them in the open field due to failed supplies. He was greatly discomforted because his men were dying and he could not defeat his enemies. In the end, the Englishmen, driven out of England, came upon the Scots and robbed the abbey of Sam and paid a huge ransom to be released. After that, he went to France and never returned again.\n\nAt that time, there was Sir [Name]. Andrei Herkela, newly made earl of Carrick, was ordered by the king's command in England to bring all the power he could to help him against the Scots at the abbey of Beighlonde. When the false traitor had gathered all the people he should have brought to the king at the abbey of Beighlonde, the false traitor led them by another country through Copeland and the earldom of Lancaster. He went through the forest and robbed and killed as many people as he could. Furthermore, the false traitor had taken a large sum of gold and silver from Sir James Douglas to be used against the king of England and to aid and abet the Scots. Through this traitor's treachery, the king of England was discomfited at Beighlonde or when he arrived there. Therefore, the king was greatly angered and privately inquired about the matter through the countryside. Men inquired and discovered that in the end, the truth was revealed. The false traitor, Sir Andrew of Herkela, was found and arrested, as the good Earl of Lancaster testified, or he was put to death at Burbridge. The Earl said that Sir Andrew would be taken and labeled a traitor that year. And so it was, as the holy man stated. Therefore, the king sent privately to Sir Anthony Lucy, a knight of the court of Cardyll, to take Sir Andrew of Herkela and put him to death. To bring this matter to a conclusion, the king sent his commission. Consequently, Sir Andrew was taken at Cardyll and brought to the bar, fittingly arrayed as an earl, with a sword girded about him and mounted. Sir Anthony spoke in this manner: \"Sir Andrew, the king pardons you as much as you have offended in your deeds, and made the Earl of Cardyll and you a traitor to your lord, who should have helped him at the battle of Beyland, and instead led the people of his country away.\" The earl of Copeland and through the earldom of Lancaster, therefore our lord the king was deceived there by the Scots because of your treason and falsehood. If you had come in time, he would have had the battle, and the treason you committed was for a great sum of gold and silver that you received from James Douglas, a Scot, the king's enemy. And our lord the king wants the order of knighthood by which you received all your honor and worship upon your body to be brought to nothing and your estate undone. Other knights of lower degree may take example from this, for your lord afterward truly served. Then he commanded a knight to remove his spurs from his heels. And after he let the sword break over his head, which the king gave him to keep and defend his land with when he had made him earl of Cardow. And after he let him be uncloaked of his furred tabard and hood. And he said to him, \"Sir Anthony, you are no knight, but a knave, and for your treason, the king will have you hanged, drawn, and your head struck off, and your entrails taken out and burned before you, and your body quartered. Your head will be sent to London, and there it shall stand on London Bridge. The four quarters will be sent to four towns in England, so that all others may be warned and chastised. And as Sir Anthony said, so it was done on the last day of October, in the year of grace 1422. The sun turned to blood as the people saw, and this lasted from the morning until it was 2 of the clock in the day.\n\nSoon after the good earl Thomas of Lancaster was martyred, there was a priest who for a long time had been blind. He dreamed that he should go to the hill where the good earl Thomas of Lancaster was put to death, and that he would regain his sight. And so he dreamed for three nights, suffering / And the priest led him to the same hill / And when he came to the place where he was martyred / He prayed devoutly there / And prayed to God and said, \"Thomas, may I regain my sight\" / And as he was in prayer / He placed his right hand upon the same place where the good man was martyred / And a drop of dry blood and small sand clung to his hand / And there he struck his eyes / And immediately, through the power of God and Saint Thomas, he regained his sight / And he thanked the almighty God and Saint Thomas. / And this miracle was known among men / People came there from every side and knelt and prayed at his tomb in the Priory of Poutrain / And prayed to the holy martyr for succor and help / And God heard their prayers. / Also, in the town of Poutrain, there was a young child who had been drowned in a well / And was dead for three days and three nights / And men came and laid the dead child beside the holy martyr / And the child arose from death to life / As many a man saw. \u00b6 Also moche people were out of theyr mynde / & god sent them theyr mynde a\u2223gayn / through vertue of y\u2022 holy martyr. \u00b6 Also god hath gyuen there to exepyls theyr goynge / & to croked theyr handes & theyr feet / & to blynde also theyr fyght and to many seke folke theyr helth of by\u00a6uers dyseases / for y\u2022 loue of this martyr. \u00b6 Also there was a ryche man in Co\u2022 men might se his \u2022 vnneth men myght come nye hy\u0304 / wherfore his fren\u2223des were for hym wonders sory / but at the last as god wold they prayd to saynt Thomas of Lancastre y\u2022 he wold praye to god for that prisoner / & behyght to go to Pou\u0304tfret for to do theyr pylgrymage he thought y\u2022 the martyr sam\u2022 before was torred & falle\u0304 away For whiche myracle the good man & his frendes loued god & saint Thomas euer more after. And this good man came in to Englonde / & toke with hym foure se\u2223lowes and came to Pou\u0304tfret to the holy martyr / & dyd theyr pylgrymage / & the good man that was seke came thyder al naked / saue his preuy clothes. And wha\u0304 they had done / they turned home again into their root/ and told of the miracle wherever that they came. And two men were healed there of the morphine/ through the help of the holy martyr/ though that evil be held incurable. And when the Spencers heard that God did such miracles for this holy man/ they would not believe it in any manner way/ but said openly that it was great heresy such virtue in him to believe. And when Sir Hugh Spencer the son saw all this doing/ he immediately sent his messenger from Poultrey where he dwelt/ to King Edward/ who was then at Gravenhurst at Scipton/ because the king should undo the pilgrimage. And as the rude baud messenger went to ward the king for to do his message/ he came by the hill where the good martyr was done to death/ & in the same place he made his order/ & what he had done he rode toward the king/ & a strong fly came upon him or that he came to York/ & then he shed all his bowels at his foundation. And when Sir Hugh Spencer heard these things/ Dying/partly he was added/and thought to undo the pilgrimage if he might by any means way. And anon he went to the king/and said they should be in great shame throughout all Christendom for the death of Thomas of Lancaster/if that he suffered the people to do their pilgrimage at Pontefret/& so he commanded the king/he commanded to close the church doors of Pontefret/in which the holy martyr was buried/& thus they did against all fraughts of holy church/so four years after might no pilgrim come to his holy body/& because that the monks suffered men to come & honor the holy body of St. Thomas the martyr/through counsel of Sir Hugh Spencer the son/& through counsel of Master Robert Baldock the false pilated clerk the king's chancellor/the king consented that they should be set to their wages: & let make wardens over their own good long time/& through command of the aforementioned Sir Hugh Spencer fourteen gascony men well armed kept the hill where as the holy body was. good man Saint Thomas was killed so that no pilgrim could pass that way. He well knew he would have taken Christ's might and his power and the great boon of miracles that he performed as a martyr, Thomas, throughout Christendom. At the same time, King Henry made Robert Baldock the false priest, through the prayer of Sir Hugh Spencer's son, Chaucer of England, the chaplain. And at the same time, Walmingford Castle was held against the king by the prisoners within the castle, because of Saint Thomas' quarrel with Lancaster. Therefore, the people of the country took the castle from the prisoners. Sir John Goldington, knight, Sir Edmond of Beche, and a squire named Roger of Walton were taken and sent to Poultrey, and there they were imprisoned. And the aforementioned Roger was sent to York, and there he was drawn and hanged. And immediately after, Sir Roger Mortimer of Wigmore broke out of the Tower of London in this manner. The aforementioned Roger heard that he would be drawn and hanged. The king went to London and, through the counsel of Sir Hugh Spencer the father and his son, as well as Master Robert Baldock, a false priest disguised as a clerk, seized all the queen's lands into his hands, as well as those that belonged to Edward his son. (Sir Stephen Segrave, constable of the tower and many great men were present. They were told to come for soup. The aforementioned Stephen summoned all the officers of the tower, who came and dined with him. They were told to take their leave from him. A squire, who was named Stephen and was favored by the aforementioned Roger, gave them such a drink that the least of them slept for two days and two nights. In the meantime, he escaped by the River Thames and went overseas, hiding in Flanders. Therefore, the king was greatly annoyed and removed Stephen from his position as constable.) Wages were raised against all reason by the Spencers, and this was due to their falseness. When King Francis heard of this falseness from Queen Isabella's brother, he was greatly annoyed against the king of England and his false counselors. Therefore, he sent a letter to King Edward, under his seal, ordering him to come to France at a certain day to do his homage. He also summoned him, and if he failed to do so, he would lose Gascony.\n\nIt was arranged in England, through the king and his counselors, that Queen Isabella should go to France to treat peace between her lord and her brother. Oliver of Ungarn was summoned to Gascony, and he was to take with him seven thousand men of arms and more, to be seneschal and warden of Gascony.\n\nSo it was arranged that Queen Isabella went to France, and with her went Sir Aymer of Valence, earl of Pembroke. He was suddenly murdered in a secret siege, but it was through God's vengeance, for he was one of the justices who consented to the death of Saint Thomas of Lancaster. And Sir Oliver of Ingham went over into Gascony and did much harm to the king of France. At that time, King Edward had lost that kingdom, but he regained it again and much more. Queen Isabella had only dwelt in France for a quarter of a year when her eldest son, Edward, asked his mother Isabella, the queen. And his father, the king, granted him willingly and said to her, \"Go my fair son in God's blessing and mine, and think to come again as quickly as you may.\" He sailed over to France, and the king of France received him with great honor and said, \"Fair son, you are welcome. For because your father did not come to do homage for the duchy of Guyenne, which is a lordship that I hold in inheritance from all former ancestors, therefore he was called the duke of Guyenne.\"\n\nWhen King Edward of England heard tell how the king of France had given the duchy of Guyenne to Sir Edward his son without his consent and will, received news that the duke and his men would return to England in haste. Queen Isabel and Sir Edward, her son, were greatly fearful of the duke's threats and his son's wrath, due to the falsehoods of the Spencers, both the father and the son. Edward was deeply troubled and ordered a proclamation in London, declaring that if Queen Isabel and Edward, his eldest son, did not return to England, they would be considered enemies, both to the realm and to the crown of England. As they refused to come to England, both the mother and her son were exiled. When Queen Isabel heard this news, she was greatly fearful of being destroyed due to the false assumptions of the Spencers. She sought refuge with the knights who had been exiled from England for the cause of Saint Thomas, Lancaster's side. Specifically, Sir Roger of Wigmore, Sir William Trussell, Sir John of Trawsel, and many other good knights. They consulted among themselves. make a marriage between the duke of Guyen and the king's son of England and the earl's daughter of Henaud. It was a noble knight of name and a doughty one in his time. And if it might be brought about, they were trusting with God's help and His help to recover their heritage in England, of which they were put out through the false conceiting of the Spencers.\n\nWhen Queen Isabella and Sir Edward her son called upon the earl of Henaud and those exiled from England for the cause of Thomas of Lancaster, King Edward and the Spencers heard of it. They were so sorry that they did not know what to do. Wherefore Sir Hugh Spencer, the son, said to Sir Hugh, his father, in this manner. Father, cursed be the time and the counsel that ever you consented that Queen Isabella should go into France to treat of accord between the king of England and her brother, the king of France, for that was your counsel, for at that time indeed your wit failed, for I feared sore lest through her and her son we might be ruined. If they are destroyed, but if we take the better course. Now, fair sirs, understand how marvelous felony and falsehood the Spencers imagined and enacted. Privately, they filled five barrels with iron, worth 5,000 pounds, and sent those barrels over the sea privately by an alien named Arnold of Spain. He was a broker of London, who was to go to the dukes of France, to procure and speak to the king of France about how Queen Isabella and her son Edward were driven and exiled from France. Among other things, they were brought to their deaths as privately as they could manage. But almighty God would not allow this. For as Arnold was in the high sea, he was taken by Selanders who met him in the high sea, and they took him and brought him to the earl of Henault, their lord. Great joy was made over this taking. And at last, this Arnold privately stole away from them and came to London. And of this taking and other things, the earl of Henault spoke to Queen Isabella. Dame, make you merry and be of good cheer, for you are richer than you think. You were sent to the twelve persons of France to sleep, and think hastily to go to England and take Sir John of Henaut, my brother, and 500 men of arms with you. For many of those in France in whom you have great trust scorn you. And almighty God grant you grace to overcome your enemies. Then the queen Isabella sent through Henaut and Flaundres for her soldiers, and ordered her every day to go to England again. And so she had in her company Sir Edmond of Woodstock, who was earl of Kent and also Edward's brother of England. He saw the costs, whereof five ports were taken to keep them and the sea. And at the feast of the Decollation of St. John the Baptist, the citizens of London sent to the king at Porchester a thousand men of arms. And he commanded by his letters that every hundred and fifty men of England be ordered to try, as well men of arms as me. \"foot and that they should be put in twenty somes and an hundred somes. Commanded all those men to be ready when any alarms or cries were made, to pursue and take the aliens who came into England to take the land from him and put them out of his kingdom. Moreover, he let cry through his patent in every fair and in every market of England, that Queen Isabel and Sir Edward his eldest son and the Earl of Kent had been taken and safely kept without any harm done to them. And what man could bring Sir Roger Mortimer's head from Wigmore, should have a C. pound of money for his trouble. Furthermore, he ordered by his patent and commanded to make a fire upon every hill, besides the rivers and in low-lying areas, to make high beacons of timber. That if it happened that the aliens came to the loud by night, men should kindle the beacons, so that the country might be warned.\" And warned and came to meet our enemies. In that time, Sir Roger Morimer, his uncle, died in the queen's service, and King Edward her son sent another king and all the realm with all our might to keep and maintain, as we, the good people of the aforementioned realm, are obliged to do. And upon this we pray you that you will be helping us in as much as you can in this quarrel that is for the common profit of the aforementioned realm. And we have come to this land to think not to do anything but that thing which shall be to the common profit of all the realm, and only to destroy Hugh Spencer, our enemy and enemy to all the realm, as you well know. Wherefore we pray you and charge you in the faith that you owe to our liege lord the king and to us, and upon all that you shall owe forfeit against us, that if the said Hugh Spencer, our enemy, comes within your power, that you do seize him and keep him safely until we have ordered concerning him, and do not leave it in any manner as you desire honor and. profite of us all and of all the realm. Understand well that if you do this our prayer and commandment, we will be more bound to you. And you shall gain favor and profit if you send us a hastily answered will against at Baldok, the sixth day of October. This letter early in the dawning of the day of St. Denys was attached upon the new cross in Chepe, and many copies of the same letter were attached upon windows and doors and upon other places in the city of London, so that all men passing by the way might see and read it. And at the same time, King Edward was at London in the tower at his leisure, and a messenger came into the hall and said that Queen Isabella had come to land at Harwich and had brought in her company Sir John Holland, and with him men-at-arms in great numbers. And with that word, Sir Hugh Spencer the father spoke and thus said to the king: My most worshipful lord and king of England, now let us make merry, for certainly they are all ours. The king heard this. this word comfortable, yet he was full sorrowful and penitent in his heart. And the king had not yet finished eating, but another messenger entered the hall and said that Queen Isabella had arrived at Herewich, near Ipswich in Suffolk. Sir Hugh Spenser the father spoke to the messenger and said, \"Speak the truth in good faith, my fair friend, has she come with a great army?\" Now, truly, I will tell you, she has in her company no more than 500 men. And with that word, Sir Hugh Spenser the father cried out with a loud voice and said, \"Alas, alas, we have all been betrayed. For with such little power, she would never have come to this land if the people of this land were not consenting to her. And so they took counsel and went towards Wales to confront Queen Isabella and Edward her son, all to fight, and so they were determined, each one.\nThe men of London would yield to Queen Isabella and to her son Edward. Therefore, he set Master Walter Stapylton in charge. The resource was to be warden and keeper of the city of London with the Mayor, and so came to the virtue and strength of his commission. The commuters answered and said that they would keep the city to the honor of King Edward and of Queen Isabella and of the duke, the king's son, without any more. Then the bishop was greatly annoyed and swore oaths that they all should abandon it immediately upon King Edward's coming out of Wales. And all the commuters of the City at once took the bishop and led him through the Chepe, and there they cut off his head, and set his head in his right hand. And after they beheaded two of his squires who were with the bishop, one of whom was called Willyam of Wale, who was the bishop's new one, and the other was called John of Padington. And they also took a burgess of London called John Marshall, who was Sir Hugh Spencer's spy, and beheaded him as well. At the same time, the bishop had a fair tower in making in London. close upon the river of Tamsas, where there was no temple barrier and the stone failed to make an end, the king commanded his men to go to the Friars Carmel and take stone there to make the tower and much sand and mortar and old rubble left. And because of the contempt the bishop had shown to the holy church: he and his two squires were buried in the sand as though they had been houses, and they lay there for two weeks until Queen Isabella sent her letters to the commune and begged them to allow and grant that the bishop might be taken out of that place and be buried at Exeter in his own church, and so he was, and his two squires were buried at St. Clement's church without temple barrier. And it was no wonder that the bishop died an evil death, for he was a covetous man and had no mercy, and ill-advised the king. Soon after, Arnold of Spain was taken, who had agreed to have five hundred pounds of silver in five barrels ferried to the citadel. King Edward sent Master Walter Staple, Isabel his wife, and himself against Edward his son, accompanied by Sir Hugh Spencer and Sir John, who remained for a little while. King Henry made Sir Hugh Spencer the father the constable and keeper of the castle. The king and the other Spencer went to ship and sailed towards Wales. They took no leave of the steward or the king's household. The king was taken on a hill in Wales, and Sir Hugh Spencer, the son, was on the other side. The king himself was put in safe keeping in the castle of Kelvinworth, and he was kept by Sir Henry, who was Saint Thomas' brother of Lancaster.\n\nSir Hugh the father came and put him in the queen's grace. After the time he was taken, Sir Edward, her son, Duke of Spenser, would neither eat nor drink, for he knew he would have no mercy, except to be dead. The queen and her court had ordered that he should be put to death at London, but he was so weak from his prolonged fasting that he was near death. Therefore, it was ordered that he should have his judgment at Herford, and at a place his head was taken from his body, and also from Robert Baldock, the false priest and the king's chamberlain, and they set chaplets of sharp nettles on their heads, and two squires blew in their ears with two great bugle horns, so that one might hear their blowing more than a mile away. And on the morrow, Sir Hugh Spencer was swiftly condemned to death, and was drawn and hanged, and his bowels taken out of his body and burned, and after that his four quarters were sent to four towns in England, and his head was sent to London Bridge. And this Simon, for the cause that he despised Queen Isabella, was drawn and hanged on a stage made amidst the said Sir Hugh's gallows, and on the same day Sir John of Arundell was beheaded. Because he was one of Sir Hugh Spencer's counselors, and after him, Sir Hugh Spencer, his father, was drawn and hanged at Bristowe, and then hanged again by the arms with two strong ropes, and on the fourth day his body was cut into pieces and boiled. And because the king had given him the earldom of Winchester, his head was placed on a spear and sent there. And the false Baldok was sent to London, where he died in prison among thieves, for men showed him no more reverence than they would a dog. And so died the traitors of England, blessed be God. And it was no wonder, for through their counsel, the good earl Thomas Mowbray was put to death, and all those who held with Thomas of Lancaster were undone, and all their heirs disinherited.\n\nAfter all this was done, Queen Isabella and Edward her son, Duke of Guienne, and all the great lords of England at one accord sent to King Edward to the castle of Kenilworth where he was in keeping under the ward of Sir Thomas. Iohn Hachim that was y\u2022 bysihop of Ely / & of syr Iohn of Percy a baron / for bycause that he sholde ordeyn his parlyament at a certayne place in Englond / for to redresse and amende the estate of the realme. And kyng Edward them answered & sayd. Lordes sayd he ye se full well how it is / lo haue here my seale / and I gyue you all my power for to ordeyne a parlyament where that ye wyll. And than they toke theyr leue of hym & came agayn to y\u2022 barons of Eng\u2223londe. And whan they had the kynges patent of this thynge / they shewed it to the lordes. And than was ordeyned that the parliament shold be at westmynster at the vtas of saynt Hylary. And all the grete lordes of Englonde let ordeyne for them there agaynst that tyme that the parlyament sholde be. At whiche daye that y\u2022 parlyament was / the kyng wol\u2223de not come there for no maner thynge as he had set hymselfe & assygned. And neuerthelesse the barons sent vnto hym one tyme & other. And he swore by god\u2223des soule that he wolde not come there one fote. Wherfore it was ordered by all the great Lords of England that he should no longer be king, but be deposed, and said they would crown Edward his son, the elder, who was duke of Guyenne. They sent messages to the king there, as he was in ward under Sir John Earl of Warwick and Sir John of Bothun, bishop of Ely, and Sir Henry Percy and Sir William Trussell, who were with Earl Thomas of Lancaster, to yield up their homages to him on behalf of all England. Sir William Trussell said these words: \"Sir Edward, because you have betrayed the people of England and undone many great lords of England without any cause, you shall be deposed. And now that you are resisting, thanked be God. Moreover, because you would not come to the parliament as you ordained at Westminster to treat with your liege men as a king should, and therefore, through the common assent and of all the lords of England, I tell you these words. You shall understand, Sir.\" The barons of England at one consent will that you be no more king of England, but utterly have put you out of your royalty forever. The bishop of Ely then said to the king: \"Sir Edward, here I yield up fealty and homage for all the archbishops and bishops of England and for all the clergy.\" Then said Sir Edward, earl of Warwick: \"Sir Edward, I yield up to you here fealty and homage for me and for all the earls of England.\" And Sir Henry Percy gave up also his homage there for him and for all the barons of England. And then said Sir William Trussell: \"I yield up now to you, sir, my homage for me and for all the knights of England, and for all those who hold from you by sergeantry or by any other manner of thing, so that from this day forward you shall not be claimed king, nor for king be held.\" But from this time afterward you shall be held as a singular man of all the people. And they went thence to London, where the lords of England received them, and Sir Edward remained in prison in good keeping. This was on [an unspecified date]. The day of Saint Paul's conversion, in the 20th year of King Edward's reign. Of this king, Merlin prophesied and said that a goat would emerge from Carthage, which would have horns of silver and a beard as white as snow. A drop would come out of its nose, signifying much harm, hunger, and death for the people, and Greece would lose its land. At the beginning of his reign, he was called \"much lecherous.\" And this was true; King Edward's son was born in Carnarvon, Wales. He indeed had horns of silver and a beard as white as snow when he was made Prince of Wales. He gave himself too much to riot and folly. And Merlin, in his prophecy, said:\n\nA drop would come out of his nose. In his time, there was great hunger among the poor people and strong death among those who died in foreign lands with sorrow and in war in Scotland. And later, he lost Scotland and Gascony, and much lechery marked his days.\n\nAdditionally, Merlin said: This text should seek the flower of life and death. And he said so because he married Isabella, the king's sister of France. In this time Merlin said that bridges should be built on the dikes of the sea. And he was well discovered there at Banbury in Scotland. Merlin also told that stones would fall from castles, and many towns should be made plain. He spoke truly, for when King Edward was defeated in Scotland and came then southward, the Scots besieged castles and did much harm, burning towns to the hard earth. And afterward Merlin told that an eagle would come out of Cornwall that would have golden feathers, that of pride would have no peer, and he would despise lords of blood. And after he would die through a thorn at Gauntisbury. This prophecy was fully known and found to be true. For by the eagle is understood, Sir Pierce Gaveston, who then was earl of Cornwall, a wonderfully proud man, and despised. barons of England, but he was later beheaded at Gaiersky through the earl of Lancaster and the earl of Warwick. And Merlin stated that in this time it would seem that the bear should burn and that battle should be upon an army of the sea in a field arrayed like a shield, where many white heads should die. And he spoke the truth. For by the burning of the bear is signified great fear through cutting of swords at the battle of Myton, for the Scots came in the form of a shield in a wing, and slew religious men, priests and seculars. Therefore, the Scots named that battle in contempt of Englishmen the white battle. And after Merlin stated that the aforementioned bear would do much harm to God, and it would be to the southwest and upon its blood. He also stated that God would lose much of his life until the time that shame would overcome him, and then he would clothe himself in a lion's skin and regain what he had lost, and more through people who would come out of. The northwest man should be feared and avenge himself on his enemies through the counsel of two owls. The first two owls should go over sea to a strange land and dwell there for a certain time. Upon their return to England, they should cause God to declare war against the forenamed bear. The god and the owls should meet an armada of the sea at Burton upon Trent and cross over. For fear, the bear should flee with a swan in his company to Bury towards the north through an unkind butcher. The swan, which should be slain with sorrow, and the bear should be slain nearly his own nest. It should stand upon Poultrey, upon whom the sun should shed its beams. Many people should seek him for his virtue. And he spoke the truth. For the good earl Thomas of Lancaster was born in the northwest, a kinsman to the king and his uncle's son, and by law he made the king lose much land. He had fully purchased it until the king took shame and filled himself with cruelty upon it. After regaining what he had lost and much more, through the help of people coming from the northwest, by whom he was feared and avenged on his barons due to the two Speakers who were outlawed for their wickedness, and who afterwards came from Frauce, and so much did the Spencers persuade the king that he should wage war on Thomas of Lancaster. So the king, the Spencers, the Earl of Arundel, and their power met with Thomas of Lancaster at Burton upon Trent, and there they discomfited him. And afterwards, Thomas and the Earl of Hereford fled with their company to Burgh-upon-Sands. There they met with Sir Andrew Herkimer, who was called the uncouth butcher, and also Sir Simon Ward, Earl of York. They came upon Thomas of Lancaster with an huge company, and in the encounter, the Earl of Hereford was slain. A cowardly bridge was attacked with a spear in its foundation. The Earl Thomas was taken and brought to Poultrey. Later, many sought miracles from God on his behalf. And in that time, Merlin said, \"For sorrow and harm should die a people of his land. Therefore, many lands, because of Thomas' quarrel with Lancaster, became bolder to make war on their king, for their blood was turned to many nations. And afterwards Merlin told and said that the aforementioned owls would do much harm to the flower of life and death, and they would bring her to much disease, so that she should go over sea to Frauce to make peace for the flower, and there her seat should remain until a time when her seat would come and seek her, and there they would remain both until the time that they would clothe them with grace. The two owls she should seek and put (something). The prophecy was well known and true. Sir Hugh Spencer, the father, and Sir Hugh the son caused much sorrow and persecution to Queen Isabella through their actions against her. They arranged for her to be paid twenty shillings a day. The king of France, her brother, was always sorely annoyed and sent letters to King Edward, inviting him to his parliament in Paris. But King Edward was reluctant to go, fearing arrest for the wrongs Sir Hugh Spencer the father and the son had done, as well as the harm they had inflicted on Queen Isabella, his sister. Therefore, through the Spencers' arrangement and consent, Queen Isabella went to France to make peace between King Edward and her brother. She remained in France until her eldest son came to seek her. they dwelt there both until an alliance was made between them and the earl of Henaut. If they could, they might destroy and overcome the earl of Vesni and the false Spencers. Therefore, Queen Isabella and Edward her son, Sir Edmond of Woodstock, the king's brother of England, Sir John of Henaut, Sir Robert Mortimer of Wigmore, Sir Thomas Rocelyn, Sir John of Cromwell, Sir William Trussell, and many other members of the alliance of Earl Thomas of Lancaster, who were exiled from England for his quarrel and had their lands taken away, were granted great power and arrived at Herewich in Suffolk. Soon after, they pursued the Spencers until they were taken and put to pitiless death, as previously stated, and their company as well, for the great falsehoods they did to King Edward and his people. Merlin also said more about the great disaster and great harm that would befall the earl's lineage. King Athelstan led a miserable life in great sorrow. He truthfully stated this, for after the time that King Edward was taken, he was imprisoned until the Spencers were put to death. Additionally, he refused to attend his parliament at London as ordered and assigned himself to his harborage. He also refused to govern and rule his people and realm as a king should. Consequently, some of the barons of England surrendered their homages to him on the day of the conversion of St. Paul, in the twentieth year of his reign. They deposed him forever, and he lived in great sorrow and misery thereafter.\n\nLouis was emperor after Henry IV for three years. This Louis was the duke of Bavaria. He despised the papal coronation, so the pope deposed him. He faced much labor and great danger, and he caused significant trouble for the unity of the holy church. Then Frederick, duke of Austria, was chosen against him. He overcame the duke. A rebelion threatened his life, and at last Karlus was chosen against him. The which prevailed, and suddenly Lodewyk fell from his horse and died. John Mandeuvil, a doctor of physics and a knight, was born in England around this time. He made a marvelous pilgrimage, for he went almost around the whole world, and he wrote his deeds in three languages, and died and was buried at St. Albans. Benedictus XXII was pope for seven years and more after John. This man was a monk, and in all his youth he was of good conduct and a doctor of divinity. When he became pope, he reformed the Order of St. Benedict in that thing which was necessary. He was a hard man to grant favors, lest he had granted it to an unworthy man. He issued a decree which began \"Benedictus deus in donis suis,\" and he was very cruel in his faith. For this reason, he was little loved by some men. He was such a stubborn man that almost he would not know his own cousins. Of King Edward the Third, after Canterbury. After this King Edward of Carnarvon ruled, his son Edward of Windsor, who was crowned king and anointed at Westminster, through the counsel and consent of all the great lords of the realm, on a Sunday at Candlemass Eve, in the year of grace M.CCC.XXV.J. He was of age at the time but fifteen years old. And because his father was in war at Kenilworth Castle and had been deposed from the throne, England was without a king from the feast of St. Catherine in the year above mentioned until the feast of Candlemas. And then all manner of pleas of the king's bench were present. And it was commanded to all the sheriffs of England through writ to warn the parties to defend themselves. And furthermore, all prisoners who were in the king's gaols should be released. King Edward, after his coronation at the prayer and beseeching of his liege men of the realm, granted them a charter. And Stefan Fastolfe supplied peas to all who asked for it. And Sir John Heneage and his company took their leave of the king and of the lords of the realm, and each of them received rich gifts, according to their value and estate. And England was at peace, and great love existed between the king and his lords. And commonly Englishmen among themselves said that the devil was dead. But the immense treasure of the king's father, and the treasures of the Spencers, both of the father and of the son, and of the earl of Arundell, and of Master Robert Baldock, who was the king's chamberlain, had been departed after Queen Isabella's ordinance. And Sir Roger Mortimer of Wigmore, and the earl of Warwick, brother of Lancaster, who was then earl of Leicester, were in the castle of Kenilworth, under the keeping of Sir Henry, and the king granted him the earldom. of Lancaster, who was seized by his father and taken to his father's grasp, putting aside Thomas of Lancaster, his brother. And so he became earl of Lancaster and Leicester, and also steward of England, as his brother was in his time. But Edward the father of King Edward showed endless sorrow because he could not speak with his wife or his son. For although he was led and ruled by false counsel, Edward, King Edward's son, was called Edward Longshanks, and came from the worthiest blood of all the world. Those to whom he was accustomed to give great gifts and largesse were most jealous of the king his son, and they were his enemies both by night and by day, inciting debate and contention between him and his son and Isabel his wife. But the friars were good friends to him forever, and they advised him both by night and by day on how they might bring him out of prison. Among their company, the friars had privately brought with them a friar named Dunhened. He had organized and gathered a great company of people to keep watch, but the brother was taken and put in the castle of Pou\u0444ret, where he died in prison. And Sir Henry Earl of Lancaster, who had the king's father in custody by the king's command, delivered Edward, the king's father, to Sir Thomas Berkeley by agreement. And Sir John Mautravers and they led him from Kenilworth Castle to Berkeley Castle, where he was kept safely. And at Chester, next after his coronation, the king ordered a huge host to fight against the Scots. Sir John, the Earl's brother of Henault, came from beyond the sea to help King Edward and brought with him 7,000 men of arms. They had leave to go forth until they came to York, where the king remained. And the Scots came there to the king to make peace and accord, but the accord did not last long between them. And at that time, the Englishmen were all clothed in coats and hoods painted with large red berries. The Scots passed a bill and posted it on the church doors of St. Peter's towards Stengace, defying Englishmen with this scripture: \"Long beards, beards adorned with berries, penanced hoods, gay coats, graceful, make England thieves.\"\n\nOn Trinity Sunday next after the conflict began in the city of York between the Englishmen and the Henoids, and in this debate Earl Nicoll and others were slain or murdered. The Henoids came to aid the king; they were summoned by the cry of his people and by an inquest of the city that the Englishmen had initiated the debate.\n\nAt that time, the Scots had gathered all their power and came into England, slaughtering and robbing all they could take, and also burning and destroying all the north country, until they reached the park of Stanhope in Wyre Dale. There, the Scots held them in a bushment. But when the king had learned through certain spies where the Scots were, he immediately besieged them with his host. The Scots were kept within the stated park, preventing them from leaving except to their harm. They remained in the park for fifteen days, and provisions failed them on every side, causing them great distress. When Bruce first came to Britain at this time, there had never been seen a more beautiful host, consisting of Englishmen, foreigners, and foot soldiers. These arranged for them to fight against the Scots, instigated by Sir Henry of Lancaster and Sir John of Henault, who were eager to cross the water and engage the Scots in battle. However, Sir Roger Mortimer refused to go, as he had secretly made a deal with the Scots to help them enter their own country. Mortimer persuaded Thomas of Brotherton, the Earl Marshal and Edward's uncle, not to assemble with the Scots at that time. Thomas agreed, but he was unaware of the dealings between the Scots and Mortimer. Since Mortimer was the Marshal of England, The king sent hastily to the Earl of Lancaster and Sir John of Henley, ordering them not to fight with the Scots in prejudice and harm to him and his fee. If they disobeyed, they were to stand to their own peril. The Earl Marshal was fully armed for battle at the redoubts of the Earl of Lancaster, prepared to fight him and his men, had he moved to fight the Scots. In this manner, he was deceived and knew nothing of the treason. And thus, the king was primarily deceived. And when it was night, Mortimer had the watch to keep for the host, yet he disturbed it so that nothing could be done. In the meantime, the Scots stole toward their own country as fast as they could. And so, the king was falsely betrayed, believing that all the traitors of his land had been brought to an end, as it was said before. Here, lords, you have how traitorously the king Edward was deceived, and how marvelously. The Scots boldly engaged in war. James Douglas and two hundred men of arms rode through King Edward's host that night. The Scots escaped towards their own country until they reached the king's pavilion, where they killed many men in their beds and cried \"naward, naward.\" A Douglas, a Douglas. The king in his pavilion, along with many others, were greatly afraid. But blessed be God, the king was not taken, and the realm of England was in great peril. And that night, the moon shone clear and bright. And for all the king's men, the Scots escaped unharmed. And on the morrow, when the king knew that the Scots had escaped into their own country, he was deeply saddened and wept bitterly with his young eyes, yet he did not know who had betrayed him, but that treason was well known a good while after, as the story tells. Then King Edward returned to York full sorrowful, and his host departed, and every man. And he went into his own court with a full heavy heart and mournful semblance, and the Henades took their leave and went into their own court. The king greatly rewarded them for their trouble. And because of this journey, the king had expended much of his treasure and wasted it.\n\nAnd in that time, two moons were seen in formation: one was clear and the other was dark, as men could see through the world. And a great debate was taking place at that time against Pope John XXII, after St. Peter, and the emperor of Almain made him emperor against the pope's will. He held his see at Avignon. Therefore, the emperor made his cry at Rome and ordained another pope, whom they called Nicholas, who was a friar Minor, and this was against the right of the holy church. He was cursed, and the power of that other pope soon waned.\n\nNow let us return to Sir Edward of Carnarvon, who was once King Edward's father, king of England. And Edward of Carnaruan was imprisoned in Berkeley Castle, under the keeping of Sir Maurice of Berkeley and Sir John of Mautrevers. He frequently complained to them about his sorrow and illness, and asked why his wife, Dame Isabell, and his son, the new king, were not visiting him. One of his wardens replied, \"My lord, you do not displease us. I will tell you the reason. If your wife comes near you, you would strangle and kill her, and the same to your son, my lord.\" Edward answered with a simple expression of disbelief, \"Alas, alas, am I not in prison, and all at your own will? Now, God knows, I never thought of such things, and now I would not.\" were I so willing to God, all my sorrow would be passed. It was not long after this that the king, through the counsel of Roger Mortimer, granted the ward and keeping of Sir Edward his father to Sir Thomas Toujorney and to the aforementioned Sir John Mautravers, through the king's letter. And they took and led the king to the castle of Corfe, which castle the king hated as much as death. They kept him there until it came to St. Matthew's day in September in the year of grace 1427, when the aforementioned Sir Roger Mortimer sent word how and in what way he should be put to death. And as soon as Thomas and John had seen the supper, and the king knew nothing of their treason, and when it was time for the king to go to bed, the traitors, falsely sworn against their homage and fealty, came privately into the king's chamber, and their company with them. them / & layde an huge table vpon his wombe / & with men pressed & helde fast down the foure corners of y\u2022 table on his body / wherwith y\u2022 good man awoke and was wonders sore adrad to be deed there & slayne / & turned his body tho vp so downe. Than toke y\u2022 fals traytours & tyrau\u0304tes an horne & put it in to his foun\u00a6dement as depe as they myght / & toke a spyt of coper bre\u0304nynge / & put it through the horne in to his body / and ofte tymes therwith thyrled his bowelles / & so they\nslewe theyr lord that nothynge was per\u00a6ceyued / & was buryed at Glocestre.\nANd after Chrystmasse than next folowynge syr Iohn of Henaud brought with hym Philip his broders doughter yt was erle of Henaud his nece in to Englond / & kyng Edward spoused her at Yorke wt moche honour. And syr Iohn of Bothum bisshop of Ely and syr William of Melton archebysshop of yor\u00a6ke sange the masse ye sonday on ye euen of the co\u0304uersion of saint Paule / in ye yere of grace. M .CCC .xxvij. But bycause that the kynge was yonge and tender of age whan he was During his father's reign, many wrongs were committed because he believed the counselors who falsely advised him to act against reason. This caused great harm to the realm and the king. God knows the truth. Therefore, at the king's coronation, it was decreed that, due to his tender age, he should be governed by 12 of the greatest lords of England. These included the Archbishop of Canterbury, the Archbishop of York, the Bishop of Winchester, and the Bishop of Hereford, the Earl of Lancaster, the Earl Marshal, and the Earl of Kent, who were the king's uncles, as well as the Earl of Warwick, Sir Thomas Wake, Sir Henry Percy, Sir Oliver of Ingham, and John of Roos, barons. All these were sworn to advise the king, and they were to answer annually in Parliament for any actions taken during their tenure. However, the ordinance was soon broken. was much harm to all England. For the king and all the lords should govern him, and were governed and ruled, according to the king's mother Lady Isabella, and Sir Roger Mortimer. And all things were done among them, both high and low. They took unto themselves castles, towns, lands, and rents, to the great harm and loss of the crown, and of the king's estate, beyond measure.\n\nEdward being at Whitsontide in the second year of his reign, at the instigation of his mother and Sir Roger Mortimer, arranged a parley at Northampton. And at this parley, the king, through their instigation, and none other in the land of an age, granted an accord with the Scots in this manner. That all the feudal duties and homages that the Scots should do to the crown of England were forgiven them forever, according to his charter sealed. Furthermore, an agreement was made between the Scots and King Edward, who was King Henry's son, which agreement they called the Ragman, in which were contained all the homages and feudal duties. First, King Edward of Scotland and all the prelates, earls, and barons of the realm of Scotland, with their seals affixed, and other charters and remembrances that King Edward and his barons had of their right in the aforementioned realm of Scotland, were pardoned against the holy church. And also with the Black Cross of Scotland, which good King Edward conquered in Scotland, and brought it out of the abbey of Scone, it is a full precious relic. Furthermore, he released and pardoned all the fines that the barons of England had in Scotland through old conquest.\n\nThis peace was to be upheld, and the Scots were bound to the king for a payment of thirty marks of silver to be paid within three years, that is, one mark per year in equal portions. And furthermore, above all this, the parties above mentioned spoke between themselves that David Drummond, who was King Robert the Bruce's son, the false traitor and perjurer against his liege lord, the noble and good king, had risen against him. Edward falsely made him king of Scotland, who was five years old. Through this cursed counsel, David married Joan of Tower, who was King Edward's sister, at Berwick, on Mary Magdalene's day, in the year of grace 1328. To great harm and impoverishment of all the king's blood, this gentle lady came, alas, for wonders much was this fair damsel despised since she was married against the common consent of England. And from the time that Brute had conquered Albion and named the land after his own name, Britain, which is now called England, after Engyst, and so the realm of Scotland was held from the realm of England and the crown by feudal and homage. For Brute conquered that land and gave it to Albanach, his second son, and he called that land Albany after his own name, so that the heirs that came after him should hold of Brute and of his heirs, that is, of the kings. Of Brytain, by fealty and homage, was held the realm of Scotland from that time to the time of King Edward. And from that time to this time of King Edward, the realm of Scotland was held of the realm of England by fealty and service, as is said in the Chronicles of England and Scotland, and it bears witness more fully. And cursed be the time that this parliament was held at Northampton. For there, through false counsel, the king was falsely disinherited, although he was still within his age. And yet, when King Edward was put out of his royalty of England, they did not put him out of the fealties and services of Scotland, nor disinherit him forever. And nevertheless, the great lords of England were not against confirming the peace and the true matters above said, save only Queen Isabella, it being the king's mother Edward, and the bishop of Ely, and the lord Montfort. But reason and law would not allow it that a final peace should be made between them without the common assent of England.\n\nWhen the aforementioned David had spoken to Dame Joan of the tower in the town of: Barwick (as before mentioned), the Scots, in spite of the Englishmen, called Dame Joan, the countess, make peace for the cowardly peasants who were ordered. But the king's person bore all the wisdom and blame for the wrongful making of the accord. And all was done through the queen and Roger Mortimer, queen Isabella, who took into her hands almost all the lordships that were of any value that appeared to the crown of England. So the king had not to dispense but for his uses and from his exchequer. For queen Isabella and Mortimer had great prices for her pennyworths at a good cheap rate. Therefore, they came in/were full sore afraid and almost destroyed. Then began the commonalty of England to have envy towards Isabella the queen, who so much loved her before, when she came again from France to pursue the false traitors, the Spencers. And in that same time, the false traitor Robert of Holland, who was with queen Isabella and also with Roger Mortimer, was thwarted by them. but little, for he was taken at Migdalmas next following as he rode toward Queen Isabella to London, and Sir Thomas Wyther struck off his head beside the town of St. Albans. And this Sir Thomas dwelt with Sir Henry earl of Lancaster, and he placed him aside for fear of the queen, for she loved him wonderfully and prayed to the king for him that the same Thomas might be exiled from England. And the noble earl Sir Henry of Lancaster had often heard the common clamor of the English, of the disease that was in England, and also for various wrongs done to the common people. Of which the king bore the blame unwarrantedly. For he was young and tender in age. And thought, as a good man, to do away with and slake the king's disgrace, if he might in any manner possible, so that the king was in no way guilty, therefore he was in danger of his life. And so he assembled all his retinues and went and spoke with them about the king's honor, and also to amend his estate. And Sir Thomas Brotherton, earl of Marshall, and Sir Edmond of Woodstock were the king's uncles and men of London who made an oath to maintain him in the quarrel. Their cause was that the king should keep his house and his men as a king ought to do and have all his royalty, and that Queen Isabella should deliver out of her hands into the king's hands all manner of lordships, rents, towns, and castles that belonged to the crown of England, as other queens had done before her, and meddle with nothing else. And also that Sir Roger Mortimer should abide and dwell upon his own lands, for which lands he had impoverished many people so much that the common people were destroyed through wrongful taking. And also to inquire how and by whom the king was betrayed and falsely deceived at Stanhope, and through whose counsel the Scots went away by night from the king. And also how and through whose counsel the ordinance that was made at the king's coronation was put in place. down, that is to say, the king should be governed and ruled by 12 of the greatest and wisest lords of the realm, and without them nothing should be granted or done (as before is said). The councils were maliciously put down from the king, therefore many harms, shame, and reproaches have fallen upon the king and his realm. And this is to understand, for as much as Edward, sometime king of England, was ordered by the assent of the commonalty in plain parliament to be under the ward and governance of Henry, earl of Lancaster, his cousin, for the salvation of his body, he was taken out of the castle of Kent without the consent of any parliament. They took and led him where, and after treacherous tours murdered him. For his death a scandal arose throughout Christendom. Also, the treasure that Sir Edward of Carnarvon left in many places in the will of King Edward his son was destroyed. all his people. Also, through whose counsel the king gave up the kingdom of Scotland, for which realms the king's ancestors had suffered greatly, and many a noble man for their right, and was delivered to David, Robert Bruce's son, all the right that no right had to the realm. And also by whom the charters and remembrances they had of the right of Scotland were taken out of the treasury and taken to the Scots, the king's enemies, to the disheritance of him and his successors, and to great harm to his lieges, and great reproach to all Englishmen forever. Also, why the king Edward's sister was disparaged and married to Daud, Robert Bruce's son, he was a traitor and enemy to England, and through whose counsel she was taken into the enemy's hands out of England. And in the meantime, the good earl Henry of Lancaster and his company took counsel how these points above said might be amended to the king's benefit and to his worship. profite and benefit from him (his legacy). And Queen Isabella, through intrigue and subtlety, and also Mortimer, allowed a parliament at Salisbury. At this parliament, Mortimer was made Earl of March against the will of England in preference to the king and his crown. And Sir John of Eltham, the king's brother, was girt with a sword of Cornwall, and he was called Earl of Cornwall. And moreover, Queen Isabella procured so much against her son, the king, that she had the wardship of the aforementioned Sir Edward and his lands. And at this parliament, the Earl of Lancaster would not come, but ordered his power against Queen Isabella and Mortimer. Men of London also ordered them with 500 men of arms. When Queen Isabella learned of this, she swore by God and by His full name angrily that in an evil time he thought of these points. Then Queen Isabella and Mortimer sent the king's retinue so that they had arranged among themselves a huge host. And they so deceived the king that upon a night they The king rode 24 miles towards Bedford, where Earl Henry of Lancaster was with his company, intending to destroy him. That night, the king's daughter rode beside the king, armed for fear of death. The king learned that Earl Henry of Lancaster and his company planned to destroy him and his council permanently. Therefore, the king was somewhat heavy and displeased. When Earl Marshal and Earl of Kent, the king's brother, heard of these tidings, they held a meeting with Sir Henry Lancaster, Sir Henry Beaumont, and Sir Fouk FitzWaryn, to see if they could devise a way to prevent it.\n\nIt was not long after this that the king of France, through the counsel of his advisors, sent word to King Edward of England that he should come to Paris and do homage (as reason would have it) for the duchy of Guienne. And through the counsel of the lords of England, King Edward crossed the sea. At the Ascension tide, he came to Paris in the third year of his reign to do his homage. To the king of France. And the king received his homage, and made him much joy and worship. But King Edward had done his homage hastily, and he was sent for back to England through Queen Isabella his mother. And he came again into England on a Wednesday without taking leave of the king of France, which made him very angry.\n\nNow you will hear about Sir Roger Mortimer of Wigmore, who desired and sought to be at a high estate. The king granted him the title of Earl of March throughout his lordship. And he became so proud and so haughty that he would lose and forsake the name that his elders had ever before used. For this reason, he let himself be called Earl of March, and none of the commons of England dared call him by any other name. For he was called so by the king's decree, and men should call him Earl of March. Mortimer bore himself so haughtily and proudly that it was amazing to behold, and he also disgraced himself with wondrous rich clothes, both in shape and material. The Englishmen wondered how King Vortigern could maintain such pride, and they commonly remarked that it would not last long. At the same time, Sir Geoffrey Mortimer, Mortimer's son, referred to him as the \"king of folly.\" This came to pass as Vortigern was filled with both pride and wretchedness. He held a rowdy table in Wales for all who came there and counterfeited the doing and manner of King Arthur's table, but openly he feigned it. King Arthur, the most noble lord renowned in the world during his time, never had anyone equal to him in deeds of arms among all the knights in Christendom who dwelled with him, and they held him as their lord and sovereign. This was evident, for he conquered a Roman named Flavius Ridolf (Froll) in battle and took his realm of France, and he slew him with his own hands. Additionally, he fought against a giant named Dinadas (Dinabus) and slew him. King Rauresus fair Elien, niece of King Howel of Little Britain, slew in battle the emperor of Rome named Lucius. He had gathered an immense army of Romans, Phoenicians, and Saracens against King Arthur to fight him, and the number of his enemies was impossible to count. Lucius discomfited them all, as the story relates. At the same time, a common voice echoed through England, instigated and organized by the Friar Preachers. Sir Edward of Carnarvon, father of King Edward, was alive in the castle of Corfe. The common people of England were almost universally in sorrow and fear, not knowing whether this was true or not, for they did not know how treacherously Morcant had dealt with him.\n\nOne certain time it happened that Sir Edmond of Woodstock, Earl of Kent, spoke to Pope John XXII at Avignon and said that Almighty God had performed many great miracles for Thomas of Lancaster through various means for many men and women. Edmond prayed to the pope earnestly that Thomas might be translated, but the pope refused, stating that he would not be translated until the English clergy were more certain of his obedience and had seen what God had done for the love of St. Thomas of Lancaster, following the suggestion of the earl of Kent. When Edmond saw he could not achieve his purpose regarding the translation, he consulted his brother Edward of Carnarvon and asked what could be done about his delivery since there was common rumor throughout England that he was alive and safe. Upon hearing that Edward was alive, the pope commanded the earl to help with all his power to secure his release. body. To bring this matter to an end, he sought out and secured the help of his company (no blame to them). Then Edmond of Wodestok obtained the pope's leave and returned to England. Upon his arrival, some of the friar preachers reported that Edward, his brother, was still alive in the castle of Corfe, under the keeping of Sir Thomas Gurney. Edmond hastened to the castle as quickly as possible and was granted an audience with him. He spoke so kindly with John Daueryll, the constable of the castle, that he bestowed rich gifts upon him to gain his favor and knowledge of his counsel. Edmond earnestly requested that Daueryll inform him privately about his lord, his brother Edward, alive or dead, and if alive, to arrange a meeting. Sir John Daueryll was a brave and courageous man and responded briefly to Sir Edmond, stating that Sir Edward, his brother, was indeed alive. in health and under his keeping, Edward's son of Carnarvon, and also by the command of Queen Isabella, the king's mother, and of Sir Roger Mortimer, was forbidden to show himself to any man except only to them for life and maintenance and disposing of his heirs. But the false traitor falsely lied, for he was not in his ward but was taken and led to Berkeley Castle by Sir Thomas Gurney, by Mortimer's command, until he was dead as before stated. But Sir Edmond of Woodstock knew nothing of Sir Edward's death. Upon receiving a letter from his brother King Edward, he took leave of the aforementioned John and went to his own country and lordship in Kent. And as soon as this same John knew that Sir Edmond had gone to his own lordship in Kent, he. went in all the haste y\u2022 be might fro the castel of Corf & came to syr Roger Mortimer / & toke hym y\u2022 lettre y\u2022 syr Ed\u2223mond of wodstok erle of Kent had taken hym closed & ensealed wt his owne seale. And whan syr Roger Mortimer had re\u2223ceyued the lettre / he vnclosed it & sawe what was conteyned therin / & began to rede it / wherof y\u2022 begy\u0304nynge was this. \u00b6 Worshyps & reuerence with broders\nlegeaunce and subie\u2022 ye be in good com forte / for I shall so ordeyne for you / that ye shall come out of prison & be deliuered of that disease that ye be in. And vnder\u2223stande of your grete lordshyp y\u2022 I haue to myne assentyng almoost all the grete lordes of Englonde with all theyr appa\u00a6rayle / y\u2022 is to saye / with armure / wt tre\u2223sour without nombre / for to maynteyne your quarell / so ferforth that ye shall be kynge agayn as ye were before / & that they haue sworne to me vpo\u0304 a boke / & as well prelates as erles & barons. Whan syr Roger Mortimer sawe & vnderstode the myght & the strengthe of the lettre / anone his herte for Wrath began to boil and an evil heart toward Sir Edmond of Wodesthorpe, who was earl of Kent. In haste, he went to Queen Isabella, who was the king's mother, and showed her Sir Edmond's letter, revealing his will and purpose. He had conspired and planned to depose King Edward of Windsor, her son, from his royalty and kingdom. Now truly, Sir Roger said she, \"Sir Edmond has done this, by my father's soul, I will be avenged if God grants me life, and in a short time.\" With this, Queen Isabella went to King Edward her son, who was at the parliament at Windsor to amend the wrongs and trespasses among the people of his realm. She took and showed him Sir Edmond of Wodesthorpe's letter, sealed with his own seal, and urged him, on her blessing, to avenge himself upon Sir Edmond as upon his deadly enemy. Then, Queen Isabella was sorely angry toward Sir Edmond, earl of Kent, and never ceased. Pray to her son until he had sent in all haste after him. And upon that, the king sent letters through Sir Edmond of Wodstock, commanding him to come and speak with him at Windsor. When Sir Edmond saw the king had sent after him with sealed letters, he hastened himself until he came to Windsor. But when the queen knew that Sir Edmond was coming to Windsor, she went immediately and prayed to King Edward her son. The good earl was arrested and brought before Robert of Hamond, who was the king's coroner, and he associated with him Sir Roger Mortimer. Then the aforementioned Robert spoke and said, \"Sir Edmond, earl of Kent, you shall understand that it is done to us to know, and primarily to our liege lord King Edward of England, almighty God save and keep him, that you are his deadly enemy and a traitor, and also an enemy to the realm, and that you have been for many days preparing treacherous delivery.\" Sir Edward, formerly king of England, your brother, who was deposed from his royalty by the common consent of the lords of England in the name of the king's estate and his realm. The good man replied, \"Indeed, Sir, understand well that I was never a traitor to my king or to his realm. I swear by God and by all the world that I will prove and defend this as a man should. Then Mortimer said, \"Sir Edmond, it is so, and in the presence of all who are here, it shall be well proven. However, Mortimer had the same letter that Sir Edmond had taken to Sir John Daundery in the castle of Corfe to take to King Edward his brother. Sir Edmond did not know this, nor did he suspect that Sir John Daundery had been so false in delivering his letter in such a way to Mortimer. Then Mortimer said to Sir Edmond and showed him the sealed letter, asking him, \"Is this yours?\" He knew that letter and the seal. This Sir Edmond examined closely at the impression of the seal, for he could not see the letter within, and he knew well it was his seal, and thought that it bore no great charge and thought nothing about the other letter. And openly, in hearing of them all, he said, \"This is my seal, and I will not abandon it. Lo, Mortimer said, \"sirs, you have heard all that he has said and that he recognizes this as his letter and his seal. Now you shall hear what is contained therein.\" And then this Mortimer opened the letter he had folded together and read it aloud word by word in their hearing. And when the letter was read, he said, \"Lo, sirs, you have heard all that is written, and he has acknowledged this as his letter and his seal, and he may not go back on it.\" And they cried out and passed judgment that he should be hanged, drawn, and quartered, and his head struck off in the manner of a traitor, and he and his heirs disinherited forever. And so he was led away. forth & put in to pryson. And whan this was done / & y\u2022 quene wyst that he was dampned by waye of y\u2022 lawe bothe of lyf and lymme / & his heyres dysheryted for euer more / through open knowlegynge in playn court / wherfore them thought that it were good y\u2022 the foresayd syr Ed\u2223mond were hastely slayne without wy\u2223tynge of y\u2022 kyng / or els the kynge wolde lyghtly forgyue hym his deth / & than it sholde turne them to moche sorowe / so as he was empeched. And anone the quene through counseyle of Mortimer / & wtout ony other counseyle / sente in haste to the baylyfe of wynchestre y\u2022 he sholde sinyte of syr Edmondes heed of wod\u2022 baylyfe syr Edmond out of pryson / & ladde hym be\u2223syde y\u2022 castel of wynchestre / & there they made a gongfermer to smyte of his dyed for none other durst do it. And so he dyed there / alas y\u2022 whyle / y\u2022 is to say y\u2022. \u2022 kyng wyst therof / he was wonders sory / & let bury hym at ye frere Minours at winchestre.\nANd so it befell at y\u2022 tyme that syr Roger Mortimer erle of marche was so proude & so Hawton held no lord of the realm as his father. Then he grew so covetous that he followed Dame Isabella, queen Edward's mother, and beset his pennyworths with the officers of the queen's household in the same manner that the king's officers did. In this way, he made his taking as touching victuals and also of carriages, and all he did because of the castle of Corfe, as before is said more plainly in the same part of this book of his death. Some who were of the king's council loved Mortimer and told him in private how the king and his council were planning daily to destroy and undo him. Mortimer was sore annoyed and angry against them who were of the king's council, and said he would avenge them however he took on. It was not long afterward that King Edward and Dame Philip his wife, and Dame Isabella the king's mother, and Sir Roger Mortimer went not to Nottingham there for to siege. And so it befell that Queen Isabella, through The council of Mortimer took the keys of Nottingham castle's gates from her, preventing anyone from entering or exiting at night except by Mortimer's command, or that of the king or his council. At this time, Mortimer, filled with wrath, plotted against the king's men, particularly those who had accused him of his father's death, Sir Edward. In secret, a council was formed between Queen Isabella, Mortimer, Bishop of Lincoln, Sir Simon of Bedford, Sir Hugh of Trompington, and other members of their council, to pardon Mortimer of the treason and felony charges against him for his father's death.\n\nMeanwhile, those in the king's council who knew of Mortimer's plans privately approached King Edward and informed him that Mortimer intended to harm them because they had accused him of Edward's father's death. They begged him to protect them. These were the lords who pursued Mortimer. Sir William Mountagu, Sir Umphery Boghun, Sir William Mountagu's brother Sir Rauf Stafford, Sir Robert Herford, Sir William Clynton, Sir John Neuyll of Nornby, and many others of their consent, all swore upon a book to maintain the quarrel as much as they could. And it came to pass that Sir William Mountagu and none of the king's friends were allowed to be harbored in the castle for Mortimer. Instead, they took refuge in various places in the town of Nottingham. And they were greatly afraid that Mortimer would destroy them. In haste, Sir William Mountagu went to King Edward, who was in the castle at the time, and privately told him that he and his company should not take Mortimer without counsel and help from William of Eland, constable of the same castle. Now truly said the king, \"I love you well, and therefore I counsel you to go to the aforementioned constable and command him in my name to be your friend and your help for taking Mortimer.\" Sir Mouwgravet asked for mercy from the lord, then went to the castle constable and informed him of the king's will. The constable replied that the king's will should be carried out as much as possible, and he would not spare any death. Sir William Mouwgravet then spoke to the constable, addressing those helping with the quarrel. \"Dear friend,\" he said, \"it is our duty to act based on your advice, since you are the castle keeper and have the keys in your possession. You should understand that the castle gates are locked with the locks that Dame Isabella sent, and she has the keys every night and keeps them under her pillow until morning. Therefore, you cannot enter the castle through the gates in any way, but I know of an alley that extends from the ward below ground.\" in the forementioned castle, it went in through the west alley, which Queen Isabella and none of her men, nor Mortimer nor his company knew about. I will lead you through the alley, and you will enter the castle without being seen by any of your enemies. And that night, Sir William Mountegue and all the lords of his quarrel, as well as the constable, went to prepare their horses and made it seem as if they were planning to leave Mortimer's sight. But as soon as Mortimer heard these tidings, he thought they would go over sea out of fear of him. And immediately he and his company took a course to let their passage, and sent letters to the gates, so that none of the great lords should return to their own countries unless they were arrested and taken. Among other things, William Eland, constable of the forementioned castle, secretly led Sir William Mountegue and his company by the forementioned way until they came into the castle and went up into the tower. As Mortymer was entering, Sir Hugh of Trompington unexpectedly appeared and shouted, \"Traitors! It is all for naught that you have come to this castle. You shall all die a wretched death. One of them, who was in Montague's company, struck Sir Hugh on the head with a mace, and his brain burst out and he fell to the ground, dying a wretched death. Then they seized Mortimer as he was arming himself at the castle gate when he heard the commotion, out of fear. When Queen Isabella saw that Mortimer had been captured, she was deeply distressed and said to them, \"Fair sirs, I implore you not to harm his body, a worthy knight, our dear friend and our dear cousin.\" They then brought Mortimer and presented him to King Edward. He commanded that he be brought in safely. However, as soon as those consenting to Mortimer's actions heard that he had been captured, they hid themselves. Mortimer had at his retinue 90 knights without squires. And sergeants of arms and foot men. Then was Mortimer taken to London, and Sir Simon of Bedford was taken with him and kept at the tower. But later, Mortimer's life was examined at Westminster before the king and all the great lords of England, to inquire about dangers to the realm and to investigate who were consenting to Sir Edward's death, the king's father, and how the Scots had escaped from Scotland into Scotland without the will of King Edward. And also how the Ragman charter was delivered to the Scots, in which the homages and fealties of the lords of Scotland were contained, stipulating that the Scots should do more for the English king regarding the realm of Scotland. Therefore, in his presence, he was condemned to be drawn into the incarnation of our Lord Jesus Christ. MCCC and rxx.\n\nNow have you heard how Sir John Balliol was chosen to be king of Scotland in the time of peace because he came of the eldest daughter of the earl. David of Huntington, Alexander of Scotland's brother, who died without issue born of his body, is how Iohn obtained his fealty and homage to King Edward, the third of England, for the lands of Scotland. Iohn later rendered his homage through the counsel of the Scots in the year of our Lord, 1474. And he, pretending that he had taken an oath to the aforementioned King Edward over his estate and his will, sent word to the pope through a false suggestion. The pope granted him assent through his bulls based on this false claim. However, when King Edward learned of this, he summoned his barons and marched to Berwick, conquering the town. At this conquest, twenty-five knights and seven hundred commoners were slain. Bayloll, King of Scotland, came and surrendered to good King Edward. The king subsequently released him from the Tower of London, along with all the great lords who had been taken at Berwick, and granted them safe-conduct to return to Scotland. The Scots would have avenged them had they not. Sir Edward's son, named John Turnlabaerd, was disrespected by the Scots because he refused to offend King Edward of England. Therefore, he abandoned his realm of Scotland and sold it for a small price. Sir John dwelled for a long time in France until he died there. Edward, Sir Edward's son, received his inheritance and did homage to the king of France for his lands of Dunpier. Later, Edward Bayloll, Sir Edward's son, had a squire from England named John of Barnaby, who was born in Yorkshire. Edward Bayloll loved John of Barnaby dearly and was very close to him. One day, John of Barnaby was arguing with a Frenchman in the town of Duper and killed him. Immediately, the town's officers came to arrest John of Barnaby as a felon. Sir Edward helped him and rescued him from the officers. by night, he was made to leave the castle, and so he went to England without any harm. But when the king of France saw that Sir Edward had rescued his felon, he became very angry against Sir Edward and had him arrested, taking all his lands. Sir Henry of Beaumont, who had once been earl of Angus in Scotland through his wife, came to France at this time. The arrangement between England and Scotland regarding the marriage was made by Queen Isabella and Roger Mortimer & their company, for the marriage between David, Robert Bruce's son, and Joan, King Edward's sister of England. He well understood that in the end he would come into his rightful inheritance, but if it were Sir Edward Bamburgh, the rightful heir of the realm of Scotland, the king of France favored him greatly and he planned to make a delivery of Sir Edward Bamburgh if he could. Only one way. The man prayed to the king that it would please his noble grace to grant him Sir Edward Bailol's body to the next parliament, so that he might live with his own tents in the meantime and stand to be judged with his peers at the parliament. The king granted his prayer, and the aforementioned Edward was delivered out of prison in the aforementioned manner. And immediately upon being released from prison, Sir Henry took him with him and led him into England, making him dwell privately at the manor of Sandhall on the Ouse in Yorkshire with the Lady Vescy. He arranged for him an immense retinue of Englishmen and also of aliens to conquer back his heritage. And so he gave much silver to the soldiers and to the aliens to help him. They promised to help him as much as they could, but they failed him at his greatest need. At that time, Earl Donald of Moray heard tell that Sir Edward Bailol had been privately brought into England and came to him, making great joy of his coming again, and said, To him and be it known to all the great lords of Scotland, they should attend to him and hold him as right heir of Scotland, and did to him homage and fealty. Then came Sir Henry of Beaumont to King Edward of England and prayed him in the name of charity that he would grant from his grace to Sir Edward Balliol that he might safely pass through his land from Sandal to Scotland to claim his right and inheritance in Scotland. The king answered and said, \"If I allow Balliol to pass through my land into Scotland, the people would say that I am aiding his company. Now, Sir, I pray you that you would give him leave to take soldiers of England with him, so they might safely lead him through your land into Scotland. And upon this agreement, if it should happen (as God forbid), that he is defeated in battle by the Scots, I and also all the lords who hold lands from Balliol in England are forevermore out of your rents that we have in England.\" And there the king upon this agreement. granted they their bones as touching him and those who were of the same quarrel, who claimed for lands and rents in the realm of Scotland. These were the names of those lords who pursued this aforementioned quarrel: Sir Edward Balliol, who challenged the realm of Scotland; Sir Henry Beaumont, earl of Angus; Sir David of Strathbogie, earl of Atholl; and others. The earl of Fife was sore and very ill ashamed that so little a company had discomfited those who were alive for fleeing. Then came Sir Edward Balliol and took the council all about him until he came unto the abbey of Dunfermline. There he found victuals for himself and his people, and among all things he found in a chamber about five hundred of great statues of fine oak with long pikes of iron and steel. He took them and delivered them to the strongest men. his company. And once after he left thence, he lodged him in a field two miles from St. John's town. And when the burgesses of the town heard that the Earl of Fife was discovered through Bayloll, they were forewarned, & broke their bridges that they had made over the water of Erne, so that Bayloll could not go over. Therefore he lodged him there all that night, but little head he took of rest, & said unto his people. Now, my lords, you know full well that we are now lodged between our enemies, & if they can hamper us, there is no hope but death. Wherefore, if we stay here all this night, I fear it will turn out to our great harm. For the power of Scotland may ever increase, and we may not do the same, & we are but little people against them. Wherefore, I pray you for the love of almighty God, make us bold & hardy, & that we may mightily take the Scots this night, and boldly war upon them, & let us pursue them this night, & if they are through us traitorously dealt with & see our hardiness, other Scots will join us. that they see us so troubled and weary, the more afraid they will be to fight against us, and fiercely than we shall fight with them and pursue them, so that through God's grace the whole world will speak of the deeds of our chivalry. And, sirs, understand well that all the company that came with Sir Edward Bayloll were well disposed towards the cause and were very glad. And immediately they pursued the Scots, who became very weary. Bayloll and his company sorely followed them, and did them much harm and sorrow through their assault, so that they might not help each other for their small numbers. But the Scots among them asked, \"What is now befalling us that this little people, as Bayloll has in wing, trouble and sorrow us so much?\" Now indeed it seems to us that he is working by grace, for he is wonderfully gracious in his quarrel, and we shall certainly be dead or have to yield to him since his father set no price on us. And among other things, Bayloll and his people passed the water of Erne: So that Sir Roger of Swynerton's son was fierce and angry, and they saw people well armed. And forth they went to them and fought, and slew and took as many as would remain. Yet they thought it had been the great host of Scotland. And when it came to the morning, they gathered them together and rested a while. And while the Englishmen rested, the noble barons Thomas Vescy and the noble baron of Stafford rode up and down the hills to keep watch in the courtyard. And as they rode up and down, they saw a great host of well-ordered men with helmets and shields approaching them. And there came the two lords again to Bailol's people and said, \"Now, for the love of God, be of good courage, for you shall have battle soon.\" And Sir Fouke, the son of Garney, a renowned baron of deeds of arms, spoke up, \"Sir, understand what I will say. I have seen many diverse wings, as well\" Among the Saracens and Jews, as among the Scots, / yet I have never seen the fourth part of the wing fight. / Therefore, if you will stay and fight our enemies, we are enough. But if we are not of good heart and courage, we are lost. / And for the love of God, let us take good heart, / and let us be bold, / and think only of conquering our enemies in battle, / and through the help of our Lord God, we shall overcome them. And with that, the host of the Scots advanced towards them, certainly, / against Sir Edward Balliol in three battles well armed in armor. / But who, Sir Donald, earl of Mar, that was with the Scots, saw all this? / He said to Robert Bruce, the son of Robert Bruce, these words. Sir Robert said, \"It deeply grieves me at heart that these people who have come with Balliol should die by the swords of the Scots, / and yet they are Christian men as we are.\" It seems great charity to send them to us for mercy and ransom, as they have taken our land and done us much sorrow and shame. Sir Robert Bruce now says, I have well perceived that you are an enemy and a traitor to Scotland, since you will send to save our deadly enemies who have caused us so much sorrow and shame. Now it seems clear that you are of their party. But Sir Robert, you falsely lie, I am not of their company nor of their consent. And hastily you shall see, for I will fight against them rather than any of this company. And Sir Robert said, I shall consider it a personal affront to you if I release them or you. And with that, they spurred their horses fiercely towards Gaskmoor, and their wings followed on a regal pace. They came and met Bayloll and his company at a hanging branch of the more in a narrow passage, and so quickly they hastened towards the Englishmen that thousands fell to the ground, one over the other. Sir Bayloll and his men strongly opposed the Scots, slaughtering them to the ground. Many of the Scots remained defiantly standing, intending to do so for a long time, until they were surrounded and attacked with swords and spears through their bodies. They were severely wounded until they became bewildered and uncertain of what to do. The surviving Scots fled to save themselves. Sir Edward Bat, who was wounded, went to ship to sail to England. At sea, there was a strong thief and robber named Crab, and this Crab and his Flemish-Scottish companions plundered and robbed as much as they could in English style. Crab encountered the Bayloll party, who had been previously wounded in the Battle of Barley. The Englishmen defended themselves manfully and discovered Crab and his company. Crab fled to Scotland. As he approached St. John's town, he found a large Scottish company that had come together after the defeat at Gaskemore. Sir Edward Beyloll and his men were besieged in the town of Saint John. The Scots were told that he had been disarmed by the Englishmen who were wounded at Gaskmore and were heading towards England to heal their wounds. The Scots were told by him that they would have no power or grace against Edward Beyloll because he had discomfited and paid off all the chivalry of Scotland with a handful of men, as an account against the Scots who had been slain. Therefore, he counseled them to lift the siege from Saint John's town and keep themselves in the best manner they could. The Scots understood that Crab spoke the truth, and they abandoned the siege and helped themselves as best they could by night. When this news was known throughout Scotland about how the lords, ladies, and gentlemen of Scotland were disarmed at Gaskmoor by Sir Edward Beyloll, you shall understand that the lords, ladies, and gentlemen of Scotland came quickly to Saint John's town and surrendered to Beyloll. homeage and fealty for their lands and yielded them to him. And he received them freely. Then he went to the abbey of Scone and there was crowned king of Scotland. At the same time, it happened that King Edward held his parliament among his lords at Newcastle upon Tyne, to amend the trespasses and wrongs done in his land. And Sir Edward Balliol, king of Scotland, came to him there and did him homage and fealty for the realm of Scotland. In this manner, King Edward of England gathered again his homages and fealties of Scotland, from whom he had been put out through the counsel of Dame Isabella his mother and Sir Roger Mortimer, earl of March. Then Balliol, king of Scotland, took his leave of King Edward of England, and went thence into his own land of Scotland. He set little by those who had counseled and helped him in his quarrel, wherefore they went from him, and went and lived by their lands and rents in. The king of Scotland came to the tower of Annandale and took up residence there. A company of knights, strong men and worthy, came to him and were received by him, treating them kindly in deed and in behavior. The traitors saw that he trusted them greatly and planned among themselves to form a company of fifty and kill their lord, the king. But through the grace of the almighty God, he broke through a wall and escaped from his chamber, avoiding their treachery. All his men were killed, and he fled in great fear to the town of Carrick. This happened on the eve of the conception of our Lady. Then King Edward Balliol of England was sent a message by King Edward of England about how he had been falsely and treacherously shamed in a short time by his liege men, whom he had trusted greatly. He begged him, for the love of God, to maintain him. The king of England showed great pity for him and intended to help and support him. He sent him word to hold himself in the aforementioned city of Carlisle until he had gathered his power. Then King Edward of England convened a council at London and summoned his men from various shires of England. When he was ready, he marched towards the town of Bawtry on the Trent, and there King Edward Balliol of Scotland came with his forces and besieged the town. He constructed a fair town of palisades and surrounded it completely, making the inhabitants fearless and encouraging them to make sorties and use guns and other engines against the town. Many fair houses and churches were destroyed, and great stones spat out of guns and other engines brought down several structures. However, the Scots managed to keep the town, preventing the two kings from entering for a long time. The kings remained there for a prolonged period. The town failed to provide victuals and the people were very uncertain of what to do. The Scots in Barwick town, seeing the opportunity, cried out on the town walls for peace with the English. They petitioned the king for grace and mercy for eight days on this condition: if they were not rescued on the side of the town toward Scotland within eight days, they would surrender to the king and the town as well. To secure this agreement, they offered the king twelve hostages from Barwick. When the hostages were delivered to the king, the townspeople immediately sent word to the Scots. The Scotes came quietly over the Tweed River to the abbey's market, where William Diket, the steward of Scotland, and many others were present. They put themselves in great danger of their lives at that time. came over a bridge that was broken and the stones away, and many of their company were drowned. But the aforementioned William went over and other of his company. They came by English ships. William slew in a barge from Hull 15 men. After they went into the town of Barwick by the water side. Therefore, the Scots held the town rescued and asked their hostages again from the king of England. And the king sent word again that they asked their hostages wrongly, since they came into the town of England's side, for it was agreed between them that the town should be rescued by half of Scotland. Then King Edward commanded to yield the town or he would hang the hostages. And the Scots said the town was rescued well enough, and to them it would belong. When King Edward saw the Scots break their agreement that they had made, he was greatly angered, and immediately had Sir Thomas Fitz William and Sir Alfredward of Feton Ward of Barwick taken, who Thomas was a person of Dunbar. let them be taken fyrst afore that other hostages / by cause that syr Alysaunders faders was keper of the towne. And tho co\u0304maunded euery daye two hostages of y\u2022 towne tyll that they were all done to dethe / but yf they yelded y\u2022 towne / & so he sholde teche them to breke theyr couenau\u0304t. And wha\u0304 they of the towne herde these tydynges they became wonders sory / & sent to the kyng yt he wolde grau\u0304t them other. v\u2022 bytwene tho hon\u2223dred men of arntes and .xx. me\u0304 of armes myght by strength go bytwene them to the towne of Barwik them force vitayle that ye towne must be holde for restowed And yf so were that .xxj. or .xxij. or more were slayne of tho .C. beforesayd that ye towne sholde not be holden for restowed And this couenau\u0304t to be holde\u0304 they sent to hym other .xij. of y\u2022 foresayd towne in hostage. The kyng grau\u0304ted them theyr prayer / & toke y\u2022 hostages on saynt Mar\u00a6garetes euen / in y\u2022 yere of grace. M .ccc. & xxxij. the Scottes came pricking fyersly in foure wynges well arayed in armes for to mete kyng Edward of England and Edward the king of Scotland, with their power, came quickly and sharply against Eveington at a time when the flood was at Barwick in the Tweed, preventing any man from crossing on horse or foot. The Scots remained on the other side because the English should have been drowned. The earl of Moray, James Fraser, Simon Fraser, Walter Stewart, Reynold Cheyne, Patrick Graham, John Le Grant, James Cardoyll, Patrick Parkeis, Robert Caldecott, Philip of Melrose, Thomas Gilbert, Rafes Wyseman, Adam Gurdon, James Graham, Robert Boid, and Hugh Parke, with 40 new-dubbed knights, 7,000 men-at-arms, and 3,000 commoners. In the first part of the half battle were these lords: the steward of Scotland, the earl of Moray and his uncle James, William Douglas, David Lindesay, Mancini Flemyng, William Keith, Duke Cabok, and 30 bachelors newly dubbed. In the second part of the Battle were these lords: James Stewart of Colden / Aleyn Steward / William Abraham / William Morice / John Fitz William / Adam le Mose / Walter Fitz Gilbert / John of Cerlton / Robert Walham with 70 men-at-arms & 170 men-at-arms and 150 men-in-commission.\n\nIn the third part of the Battle of Scotland were these lords: The Earl of Mar / The Earl of Rothes / The Earl of Strathern / William of Kirkcaldy / John Cambron / Gilbert of Hay / William of Rainys / William Prentysgest / Kristyn Hardy / William Gordon / Arnold Gard / Thomas Dolphyn with 40 knights newly dubbed / & 90 men-at-arms and 15 men-in-commission.\n\nIn the fourth ward of the Battle of Scotland were these lords: Archibald Douglas, Earl of Lennox / Alan Douglas, Earl of Angus / John Campbell, Earl of Atholl / Robert Lawther / William of Vipont / William of Longstones / John de Labels / Groos de Sherenlaw / John de Lindesey / Alan de Gray / Ingram de Vinfruill / Patrick de Polesworth / David de Wymes, Mychell Scotte, Willyam Landy, Thomas de Boys, Roger the Mortymer, with 20 bachelors newly dubbed as knights, and 18 M. & 4 C. of commons. The earl of Dunbar, keeper of the castle of Barwik, supported the Scots with 100 men of arms. And Sir Alexander of Seton, keeper of the aforementioned town of Barwick, with a C. men of arms, & also the commons of the town with 4 C. men of arms, & with them 7 C. footmen. The sum of the earls and lords above mentioned amounts to 161. The sum of the bachelors newly dubbed amounts to 50. The sum of men of arms amounts to 300. The sum of the commons amounts to 117. The total sum of the people mentioned amounts to 528. These 161 great lords led all the other great lords mentioned in four battles, as it is told before. And King Edward of England and Edward Balliol king of Scotland had well equipped their people for four battles to fight on foot against. The Scottish enemies. And the English minstrels blew their trumpets & their clarions / and hideously screamed at the Scots. And though every English battle had two wings of pikemen, the which at the battle shot arrows so fast and so fiercely that the Scots couldn't help themselves, and they struck down thousands of the Scots to the ground, and they began to flee from the English. And when the Scottish knights saw the disorder and the Scots falling fast to the ground, they urgently spurred their masters' horses to keep them from panic, and when the English saw this, they leapt on their horses and quickly pursued the Scots, and all who remained they slew down. There men could see the valiance of the noble king Edward and his men, how manly they pursued the Scots who fled in fear. And there men could see many a Scottish man cast down to the ground dead and their banners displayed hacked into pieces, & many a good hauberk. The stele is in the blood bath. And many times the Scots were gathered into companies. But every time they were discovered. It happened as God willed that the Scotts had no more foyson (foresight or preparation) against the Englishmen than 20 sheep had against 5 wolves. And so the Scotts were discovered and yet the Scotts had 5 men against one Englishman and the battle was fought at the town of Berwick. At this battle, 35 men, 7 knights, and 12 were slain from the Scotts, and only 4 and those were footmen were slain from the Englishmen. This victory fell to the Englishmen on St. Margaret's day; in the year of the incarnation of our Lord Jesus Christ MCCXXXII. And while this was happening, the English pages took the plunder of the Scotts who were slain, every man might take without any challenging from any man. And after this gracious victory, the king returned again to the same siege of Berwick. And those who were besieged saw and heard how King Edward had fared; they yielded to him. In the town with the castle on the morrow next after St. Margaret's day. And then the king ordered Sir Edward Bayloll and other noble and worthy men to be keepers and governors of Scotland in his absence. He himself returned again and came into England after this victory with much joy and worship. In the next year following, that is, in the year of the incarnation of our Lord Jesus Christ, M.CCC. and XXXIV, and of King Edward's reign VII, he went again into Scotland in winter time, at which castle of Rokesburgh. And in the same year, throughout all England about St. Clement's tide in winter, there arose such a springing and welling up of water, and also of floods, both of the sea and also of fresh rivers and springs, that the see banks, walls, and costs broke up, and men, beasts, and houses in many places were violently and suddenly drowned, and fruits were driven away from the earth through continuance and abundance of waters from the sea. Afterward, they were turned into more salt and sorrow. In the tenth year of King Edward's reign, King Edward entered the Scottish sea after Midsummer, and gave battle to many Scots and overcame them. Many he treated and paid homage to through his nobility. And after Michaelmas, the Earl of Moray was taken at Edinburgh and brought to England and put in prison.\n\nIn the months of June and July following, in the twelfth year of his reign, a star with a tail, which scholars call the Comet Star, was seen and appeared in various parts of the firmament. And afterwards, in England, there was good cheer and great wonders, a great abundance of all merchandise and trade. But against this, there was hunger, scarcity, mischance, and need for money. A quarter of wheat at London was sold for two shillings, and a good fat ox at a nobleman's price, and five good doves for a penny. In the year of our Lord MCCCXXVII and the twelve year of King Edward, in the month of March, during the parliament at Westminster in Lent time, King Edward created the earldom of Cornwall into a duchy and named it the Duchy of Cornwall. He gave this duchy, along with the earldom of Chester, to his first son Edward. Additionally, King Edward made six other earls during the same time: Sir Henry, son of Lancaster, Earl of Leicester; William Bohun, Earl of Northampton; William Montagu, Earl of Salisbury; Hugh Audley, Earl of Gloucester; Robert Ufford, Earl of Suffolk; and William Clinton, Earl of Huntingdon. In the same parliament, it was decreed that no man should wear any cloth that was woven outside of England, whether it be cloth of gold, silk, velvet, damask, satin, or any such other material, nor any wild wear. In the 14th year of his reign, King Edward went over the sea to Brabant with Queen Philip his wife, bearing a child. At that time, the kingdom of France, which belonged to King Edward of England by right and inheritance after the death of Charles the Great, King of France, was being unjustly held and occupied by Philip of Valois, the son of Isabella, Queen Isabella of England's mother. King Edward found the said king and all his allies and others supporting him, with all their men and goods, ready for him. He made a fifth part of all their lands his own, and the people were greatly distressed.\n\nAdditionally, the friends of the English king in towns and many other lordships, and many queens, heard of this. Therefore, when King Edward learned of this, he was greatly troubled. And he sent many letters over sea to the queen and to others who were his friends in Flanders, informing them of his intention to join them and certifying his goodwill. But soon after, his enemies held out against him, causing him great sorrow. At the same time, the king, through the counsel of his trusted advisors, presented the arms of Flanders quartered with those of England. The flower of the army was called the noble price of. Five and a half noblemen and three thousand men comprised its value.\n\nIn the next year, that is, the fifteenth year of his reign, he was doing this and courting the queen and her children. In the same year, on Midsummer eve, he began to sail towards Flanders and, manfully and fiercely, he fell upon Philip of the Haven of Sluys: there they fought together, and in this battle, thirty men were slain. The king's company of Flanders and many ships and cogs were taken. And so, through God's victory, they bore a glorious result in the same year. Around St. James' time, the gates of St. Dinard, Robert of Artois, duke of Blitgoyn, and French men who were slain and taken by the Frenchmen were fifteen barons, eighty knights, and ships and barkes were taken into their number, amounting to CC and XXX. The same year, the king making and staying upon the siege of Tours, the earl of Henault with English archers made an assault on the town of St. Amand, where they slew one knight and many others, and also destroyed the town. In the 15th year of his reign following, in winter time, the king still dwelt upon the aforementioned siege and sent often to England to his treasurer and other pursuers for gold and money that should be sent to him in his need. But his proctors and messengers served him curtly and slowly, and on their default and negligence, the king took an oath against him and the king of Flanders. King Edward, filled with sorrow and shame in his heart, withdrew from the siege and went to Brittany. There was great strife for provisions, causing him to lose many men. Afterward, before he could dress himself for the sea voyage back to England, it was done through the evil spirits instigated by the sorcery and necromancy of the Frisians. Therefore, the king's heart was filled with sorrow and anguish, and he said to the Virgin Mary in this way: \"O blessed lady, Saint Mary, why do all things and creatures turn against me in France, bringing me joy and pleasure as I would have them, but always turning to England, where all things become unprofitable and harmful? Yet, he stayed for one year. The king wished to lead his Christ's Scots, but they were defeated. The young bachelors and knights of England came together. The parliament was held eighteen years into his reign. Westminster, in the third year of his reign, made Edward his first son prince of Wales. And in the nineteenth year of his reign and place of his birth at Windsor, such things had never been seen before. At this feast and royalty were two kings and two queens, the prince of Wales, the Duke of Ormond, ten earls, nine countesses, barons, and many burgesses, which could not easily be numbered, and from various lands beyond the sea were many strangers. And at the same time, when the jousts were done, King Edward made a great show, in which he ordered and began his round table, and ordered and fixed the day of the round cable to be held there at Windsor annually in Whitsun week evermore. And in this time, Englishmen so much mingled and clung to the wildness and folly of the strangers, that from the time of their coming, I swear, they were more like turncoats and devils in their clothing and showing and other array, than men. And the women more neatly passed the men. in Array and curiously, for they were so strait clothed that they let hang fox tails sewn by the within their clothes to help and hide their arses. These disguises and pride perhaps later brought forth and raised many misfortunes and chiefly in the realm of England. In the 20th year of King Edward, he went over into Britain and Gascony. In whose company went the Earl of Warwick, the Earl of Suffolk, the Earl of Huntington, and the Earl of Arundell, and many other lords and common people in a great multitude, with a great navy of CC and XL ships. Immediately after midsummer, for the purpose of avenging many wrongs and harms done to him by Philip of Valois, king of France, against the true peace beforehand granted, which true peace he falsely and untruly lost through treachery and dispute.\n\nIn the 21st year of his reign, King Edward, through the counsel of all the great lords of England, called and gathered together in his parliament at Westminster before Easter, ordered him to pass over the sea again. The king set out to deal with the rebels in Frauces. Once his navy had assembled and was prepared, he sailed with a great host on the 12th day of July and arrived at Hogges. He rested there for two days due to the weariness of the sea and to allow his men to gather all their necessities from their ships. He then proceeded towards Cadomu, burning, wasting, and destroying all towns he found in his path. On the 25th day of July, at the bridge of Cadony, he engaged in a strong and lengthy battle with the Normans. A great multitude of people were killed in this battle. The earl of Ewe, the lord Tankeruyll, and a hundred knights and men of arms, as well as six thousand foot soldiers, were taken prisoner. The town and its subjects were robbed and despoiled of all they could carry. After the king passed on, about twenty miles beyond the bridge, all manner of things were wasted. King Edward found out. When Philip of Valois discovered this, though he was close by with a strong host, yet he would not approach him, but broke all the bridges beyond the water of the Seine from Rouen to Paris, and fled to the same city of Paris as quickly as he could. King Edward, when he arrived at Paris bridge and found it broken, had it repaired within two days. And on the morning after the Assumption of our Lady, King Edward crossed the water of the Seine, going to ward the waters of Crecy towns with the people living there. And in the feast of St. Bartholomew, he crossed the water of Somme without any harm with his entire host, where two men were killed who prevented their passage over. Therefore, on the 25th of August, King Edward, in a field near Crest, facing Philip of Valois with three battles, of which the smallest numbered greatly in English people. And when these two hosts met, there: The king of Beme, the duke of Loreyn, earls also of Flaudres, Dalason, Blois, Harcourt, Aumarle and Nevers, and many other earls, barons, lords, knights, and men-at-arms, numbering approximately 40,000, without foot soldiers and other armed men not included, fell upon him. Unglorious Philip withdrew with the remainder of his people. Among his own people, it was said, \"Nearly bel soy retreit,\" meaning \"our fair one withdraws.\" Then, King Edward and the Englishmen thanked God for such a victory after their great labor and for necessary supplies and saving of their lives. They rested there. Early in the morning, the French with a great host came again to give battle and fight with the English. They met and encountered the earl of Warwick, Northampton, and Northfolk with their company. They slew 2,000 and took many prisoners of the gentlemen of them, and the remainder of the... The king traveled three miles thence, and on the third day after the battle, he went to Calais ward, destroying all the towns as he rode there. He began to besiege the town with the castle on the third day of September and continued the siege from that day until the third day of August the next year. During the siege of Calais in the same year, the king of Scotland came into England with a great multitude of Scots, hoping and trusting to find the land best and void of people since the king of England was beyond the sea, except for priests. A day of battle was signed between them and certain lords and men of the church, who were of the countryside with other common people, fast by the city of Durham. At that day, through the grace of almighty God, the Scots were overcome, and there were three defeats for them. In the 22nd year of King Edward's reign, they killed all the chivalry and knighthood of the realm of Scotland. David, the king of Scotland, the Earl of Menteith, Sir William Douglas, and many other great men of Scotland were taken prisoner as they attempted to flee. Our Englishmen, after resting for a few days and appointing their keepers of the north country, came to London and brought with them King David of Scotland and all the other lords who were taken prisoner to the Tower of London with all possible haste. They left them there in safe keeping for the approaching kings and returned home again. Later, the ransom of the King of Scotland was assessed at one hundred thousand marks of silver to be paid within eight years, that is, ten thousand marks annually.\n\nIn the 22nd year of King Edward's reign, he crossed the sea during the winter and laid siege to Calais for the entire winter. Philip, King of France, persisted and planned treacherously to lift the siege, and on the twenty-seventh day of July in the same year, he approached Calais with a great host and strong power, intending to assault the siege. Philip sent word to King Edward on the last day of July that he would give him a plain battle three days later, around evening time, if he dared to come out of the siege and wait. When King Edward heard this, he accepted gladly the day and hour of battle that Philip had assigned. However, when Philip heard this, the following night he set his tents on fire and cowardly retreated. Those within the town and castle, seeing that they had no other help or support from the King of France or his men, and that their provisions within were spent and wasted, were forced to eat horses, hides, cats, and mice in order to maintain their loyalty as long as they could. myght they see and find among them nothing to eat or live by, nor any help or rescue from the French men on the other side, they knew they must necessarily die or else yield the town and its castle to King Edward of England. They went and took down the banners and arms of France on every side that were hung out and went on the walls of the town in various places as naked as they were born, save only their shirts and their precious clothes. They held their swords naked and the points downward in their hands, and put ropes and halters around their necks. They surrendered the keys of the town and of the castle to King Edward of England with great fear and dread in their hearts. And when King Edward saw this, as a merciful king and lord, he received them all to grace. He sent a few of the greatest persons of estate and governance of the town to England to await their ransom and the king's grace. The commonalty of the town, the king let go wherever they wished. peas and without any harm, and let them keep with them all they might bear and carry away, keeping the town and the castle for himself. Then, through the mediation of cardinals sent from the pope, Trews was taken between France and England for nine months. Next, around Myg- south countries, there fell so much rain and such great waters that from Cristinasse to Midsummer, there was pestilence so infected and the court of Rome and other places that, besides those who died there, there were left living people to bury them honestly. But they made great ditches and pits that were wonders broad and deep, and in them buried them and made a range of dead bodies and cast all earth to cover them above, and then cast in another range of dead bodies and another above them. And thus they were buried, and none other way, unless it was so that they were men of great estate and were buried as honestly as they might.\n\nIn the twenty-fourth year of During King Edward's reign, a treason was discovered at Calais, which had been orchestrated to sell the town for a large sum of florins to King Philip of France. This was instigated by a knight named Sir Geoffrey of Crouch, who was wonderfully deceptive with King Philip of France. When King Edward learned of this, he summoned the noblest and gentlest lords and many other worthy men of arms who were present with him for the solemnity of the high feast. In great haste and as privately as possible, he crossed the sea to Calais. That same year, King Edward celebrated Christmas at Harrington, and the day after New Year's Day, he was in the castle of Calais with his men of arms, unknown to the aliens. The false conspirator and traitor Sir Geoffrey of Crouch, unable to carry out his purpose of the castle openly, came and took the town with a great host. When he and his men had arrived, he paid the aforementioned sum to the conspirators. Some of Florence's men, as Cononau\u0304t was to a Genewy in the town who was the castle keeper, and consenting to the same Geoffrey in all this falseness and treachery, allowed the English minstrels and servants in the castle to do as they pleased and hindered them not from their purpose. And when they had been secure enough, they spoke all their wickedness and falsehood openly and loudly, so that all might hear. Now you shall hear how they were deceived. For they came in by a secret postern over a little bridge of trees, and when they had come in subtly and quietly, the bridge was drawn up and kept none of them who came in from going out or any more coming in to them. And suddenly our English men went out through secret holes and windows and over the walls of the town and of the castle and fought manfully with the Frenchmen who were outside, and had the better of them. The latter, who were occupied by themselves on their side, the king within the town having scarcely thirty men of arms drawn out. His sword and with a loud voice he cried aloud. \"Saint Edward, Saint George.\" And when the people heard that, they came rushing to him and gave great assault to their enemies. There were more than 3,000 armed men and many more others slain, and many fled away. And so, by the grace of God, the victory fell to the English. Then the king took with him this Geoffrey, the finder of this treason, and also many other French prisoners. Within a while after, he came again into England. And in this same year and the year before and the year following, there was such great pestilence of men from the east to the west, and especially through boils, those who were stricken as on this day died on the third day after. Then Pope Clement, out of his goodness and grace, granted them full remission and forgiveness of all their sins that they were shriven of. This pestilence lasted in London from Michaelmas until August next. Following almost an entire year. And in these days, death without sorrow / weddings without friendship / willful penance / & death without scarce / & fleeing without refute or succor / for many fled from place to place because of the pestilence / but they were infected & could not escape the death / after that the prophet Isaiah says, \"Whoever flees from the face of fear will fall into the ditch.\" And he delivers him out of the ditch / he shall be held and bound with a green rope. But when this pestilence ceased, as God would have it,\napproximately one-tenth part of the people was left alive. And in the same year, a wonderful thing began / that all those born after the pestilence had two checks in their head less than they had before.\n\nIn the 25th year of his reign, around St. John's day, in Harvest near Winchelsee, King Edward had a great battle with the men of Spain where their ships and navy lay chained together / so they must fight or be drowned. And so when all our forces were prepared to engage, Worthy men of arms and of the sea costed quickly to Gather together at Windsor and Romney. Our navy and ships were ready for war, and the English met manfully and strongly with their enemies, fiercely attacking them. And when the Spanish vessels and navy were closed in all around, men could see a strong battle on both sides, lasting for a long time. In this battle, few fought, but they were pitifully hurt. And after the battle, 23 ships were taken, and the English had the better of it. In the next year of his reign, that is, the 26th year, the king, through his council, ordered and made his new money, that is, the penny, with a great value of four pence, and the halfpenny of two pence, but it was of lesser weight than the old sterling was by five shillings in the pound. In the 27th year of his reign was the great dearth of victuals, which was called the dear summer. And in the 28th year of his reign, the parliament was held at Westminster. After Easter, Henry Earl of Lancaster was made Duke of Lancaster. In this year, there was such a great drought from the month of March to the month of July that no rain fell on the earth. Therefore, most fruits, seeds, and herbs were lost. Consequently, there was great disease among men and beasts, and scarcity of provisions in England. For the first time in its history, this land, which had previously been abundant, had to seek provisions and refreshments from other lands and countries.\n\nIn the 29th year of King Edward, it was agreed, granted, and sworn between the King of France and King Edward of England that he should have back all his lands and lordships which belonged to the duchy of Guienne in ancient times. These had been withdrawn and wrongfully occupied by various kings of France beforehand. He took possession of these lands on this agreement and conventions. In the court of Rome on both sides of the kings who were to be embarked, but God disallowed it for the kings' worship of England. For what reason, through the fraud and deceit of the French, and what reason, through the pope's and the court of Rome's leniency, the aforementioned councils were discordant and abandoned. And in the same year, the king revoked by his wise and discreet counsel the staple of wool from Flanders into England with all the freedoms, franchises, and free customs that belonged to it. He ordered it in various places in England: at Westminster, Canterbury, Chichester, Bristol, Lincoln, and Newcastle. And at this time, he swore to this himself and Prince Edward his son, with many other great witnesses present. Thirty years of his reign immediately afterward, in the parliament held at Westminster, it was reported and certified to the king Philip who held the kingdom of France. was deed this, that John his son was crowned king, and that this John had given Carol his son the duchy of Guyen by right of inheritance. When King Edward learned of this, he had great indignation towards him and was very angry, strongly moving against him. Before all the worthy lords assembled at the parliament, he called Edward his son to him, to whom the duchy of Guyen should have rightfully belonged. He gave it to him there, commanding and urging him to order himself to defend himself, avenge himself on his enemies, and save and maintain his right.\n\nKing Edward himself and his eldest son Edward then went to various places and saints in England on pilgrimage to obtain more help and grace from God and his saints. The second day of July, when all things were ready for the voyage and battle, and all his resources and power assembled, and his navy also ready, he took with him the Earl of Warwick, the Earl of Suffolk, the Earl of Salisbury, and the Earl of Oxford, and about 1000 men of arms, and as many archers. Our lady's ship set sail from Plymouth. Upon arrival in Guyen, she was warmly received by the most noble men and lords of the country. King Edward then took his two sons with him: Earl Leonell of Wiltshire, Earl John of Richmond, and Duke Henry of Lancaster, along with many earls, lords, and men-at-arms, two master archers, and sailed towards Flanders. They rested for a while at Calais, and the king continued his journey the following day of November with the aforementioned soldiers who were beyond the sea, expecting to find King John of Flanders as his letters and conversations indicated he would be waiting for him there with his host. However, when John of Flanders learned of Edward's approaching army, he and his men cowardly and shamefully fled, wasting all provisions. Englishsh men should not have it. When King Edward heard that he had fled, he pursued him with his whole host until he reached Hadyn, and there, finding him scarce and lacking in provisions and also the cowardice of the king of France, he returned again, wasting all the country. And while these things were happening, the Scots quietly and by night took the town of Berwick, killing only those who defended it and no one else, but blessed be God, the castle was saved and kept by Englishmen who were there. When the king learned of all this, he returned again into England as angry as he might be. In the parliament at Westminster, it was granted to the king of every sack of wool .1 shillings during the term of 6 years, so that he might lie in wait, fight and defend the realm against the Scots and other misdoers. And when all things were ready, the king hastened towards the siege.\n\nIn the 31st year of his reign, on the 13th day of January, the king being in the castle of Berwick with a few men, but he Having there fast by a great host and a goodly town, it was yielded to him without any manner of defense, save to say, Sir John Ballagh, realms of Scotland at Kilburgh, in the king's hands of England, under his patron prelates and worthy men, were there present. When all things were done and ordered, my courier went at his will. He returned again into England with great worship. And while this city of Bordeaux was treating and speaking of the challenge of the kings' rights of England, and he had to the realm of France, & he would be acknowledged with strong hand, & the prelates and mighty men of the court consented well to him. Then, Sir Edward the prince, with a great host, went from Bordeaux, traveling and passing through many diverse countries. He took the town of Remorant in Saloygue and besieged the castle. Six days, and at the sixth day's end they yielded the castle to him. And there were taken the lord of Crown and Sir Bursigaud and many other knights and men of arms more. In the year ixxx, our men, led by Torren and Peten, had a fierce battle with the French and their army commander was killed, along with the Earl of Dunce and the steward of Frauce, and a company of their men-at-arms. In this year, on the nineteenth day of September, Poyners, king of Frauce, was taken, along with Sir Philip his younger son, and many dukes, noblemen, and worthy knights and men-at-arms. The victory fell to the prince and the people of England, by the grace of God. Many of the prisoners were set free on their oath and knighthood. However, the prince took the king of Frauce and Sir Philip with all due respect and returned to Bordeaux with a glorious victory. The number of men taken prisoner was approximately 2,000, and of those killed in the battle, there were 4,000, 400 horsemen, and 11 foot soldiers. They arrived in London at London Bridge in the afternoon. And so they went to the king's palaces at Westminster. A great multitude and press of people came, keeping them from coming to Westminster until evening. The king's ransom of Flanders was taxed and set at three million scutes, of whom two should be worth a noble. And you should understand that a million is a thousand thousand.\n\nAnd this same year, solemnities were made in Smithfield, being present the king of England, the king of Flanders, and the king of Scotland, and many other worthy and noble lords.\n\nIn the 34th year of King Edward's reign at Windsor, for love of knighthood as well as for his own worship, and in honor of the king of Flanders and other lords who were there, he held a wonderful and costly feast of St. George, surpassing any that had ever been held before. Therefore, the king of Flanders, in a scornful manner, said that he had never seen or heard of such solemn feasts. Ryaltes holden no tails without payment of gold or silver. In the 34th year of his reign, the 14th of July, Sir John Earl of Richmond, King Edward's son, wedded Blanche, daughter of Lancaster, who was a cousin to the same John, with the dispensation of the pope. At the same time, justices were ordained at London for three days of Rogations. That is, the Mayor of London with his 24 aldermen, against all who would come, in whose name and stead the king privately with his four sons Edward, Leonell, John, and Edmond, and other 19 great lords held the field with worship.\n\nIn the same year, as it was told and said by those who saw it, blood came out of the tomb of Thomas, formerly Earl of Lancaster, as fresh as that day he was put to death. And immediately after the 27th day of October, he went overseas to Calais, making a protestation that he would never come back. aggain in England till he had fully ended the war between France and him. And so, in the 36th year of his reign, during the winter, King Edward led his troops to the Tyne coasts and about St. Hilary tide he departed from his host, sparing his men and people. And the king granted his request and stayed there until the 17th day of March. The time came for King Edward's army to engage the strong thieves on the sea under the Earl of St. Paul on the 15th day of March, lying in wait upon the towns of Hastings, Rye, and other places and villages on the coast. The thieves had already entered the town of Winchelsea and slaughtered all who opposed them with the stroke of the sword, those he had previously spared. And on the 12th day of April, King Edward came to Paris, and there his host departed in various battles with four hundred new knights dubbed on one side of him. And Sir Henry, Duke of Lancaster, went under the gates of the city, offering them that he would engage in battle in the field under such conditions. yf y\u2022 \u2022 kyngdom of Frau\u0304ce. And there he had of them but shorte & scorneful answere / & came & told it to the kyng & his lordes what he had herde & what they sayd. And than went forth the newe knyghtes wt many other making assaut to y\u2022 cite & they destroyed the subba\u2022 cite. And whyle those thynges were in doynge y\u2022 Englysshme\u0304 made the\u0304 redy to be auenged on y\u2022 shame & despite y\u2022 was done y\u2022 yere at winchelse & ordeined \n\u2022 same cou\u0304tre by the \u2022 king grau\u0304ted them. And on y\u2022 mo\u2223rowe after y\u2022 \u2022 kynge \u2022 cou\u0304tre by y\u2022 way / & as they went thyderward there fel on them suche a \u2022 none of our n\u2022 whiche \u2022 kyng not moche of his people / but went forth on theyr viage y\u2022 they had begon / wherfore about y\u2022 feest of Philip & Iacob in May fast by Carnoen\u0304 y\u2022 foresayd lordes of t the king of Englo\u0304de a peasyble accorde & a \u2022 \u2022 he wolde \u2022 gospels y\u2022 the foresayd coue\u2223nau\u0304t shold be stablysshed & so they accor\u00a6ded gracyolisly. Therfore there were or\u2223deyned & dressed on euery side \u2022 lorde Charles te gent of Frau\u0304ce / & of syr Edward, the first son and heir of King Edward of England, and on the 10th day of May, a solemn dona nobis pacem was sung. The men who were to admit and receive the others and all others present swore. Charles placed his right hand on the patent with God's body, and his left hand on the mass book, and said, \"We, N., swear by God's body and the holy gospels that we shall truly and steadfastly hold towards us the peace and the agreement made between the two kings, and in no way to do contrary, and among us, for the love and strength of witnesses, he delivered and departed the knights of England. The following Friday, the same oath was taken in the presence of the aforementioned knights and other worthy men. Afterward, the kings and their sons made the same oath in the same year. And to strengthen all these treaties aforementioned, the king of England asked for and received the greatest men of France, and had his asking: five dukes, eight earls, twelve lords, all noble and worthy. knights. And which place and time was assigned between the two mentioned Thyges for speaking, ratifying, and making firm and stable the agreement between them? The king of England immediately went towards the sea, and was left behind because of his absence at Houn. After the 19th day of May, he came into England and went to his palaces at Westminster on St. Dunstan's day, and on the third day after he visited John, king of France, who was in the Tower of London, and released him freely from all kinds of prison, except for the agreement of three million florins as ransom. The king comforted him and cheered him in all places with all the solace and mirth that belongs to a king on his homeward journey. And on the 9th day of July in the same year, this same John, king of France, who had been lodging there, went home again to his own land to deal with those matters and other things that pertained to the governance of his realm. And afterwards they met and came together at Calais. kynges with bothe theyr cou\u0304seyles about all h\u2022 accorde of bothe sydes wryten / & there wtout ouy with sayenge of bothe sydes gracyously they were accorded / & there was done and songen a solempne masse And after the thyrde Agnus dei vpon goddes body & also vpon the masse boke bothe the kynges & theyr sones and the gretest lordes of both realmes & of theyr cou\u0304seyles that there were present / & had not sworne before the foresayd othe that they had made & tytelled bytwene them they behyght to kepe and all other coue\u2223nau\u0304tes y\u2022 were bytwene them ordeyned. \u00b6 And in this same yere men / beestes / trees & houses with sodeyn tempest and stronge lyghtenynge were perysshed / & the deuyll appered bodyly in mannes ly kenes to moche people as they went in dyuers places in the countrees / & spake to them in that lykenes.\nBynge \u2022 \u2022 whiche parlyament was put forth & shewed y\u2022 accorde \u2022 treatys that was stablysshed & \u2022 kynges co\u0304mau\u0304deme\u0304t there were \u2022 fyrst sonday of le\u2022 Crinite of the arche bysshop of Caunterbury mayster \"Monday, Islepe. And when Agnes' death was completed, the king being there with his sons, as well as the sons of France and other noble and great lords, brought forth and swore to that which was written on God's body and in the mass book in this manner. We N. and N. swear upon God's body and on the holy gospels steadfastly to hold and keep towards us the peace and the accord made between the two kings and never to do the contrary. And when they had thus sworn, they took their crosses and their oaths were recorded by notaries. And in the same year, there was an eclipse of which many men saw, and after it, it moved and fell in the midst of the sea. And at the same time in France and England, and in many other lands, where there were people in open countries and deserts, suddenly appeared two castles. One host was clothed in white, and the other in black. And when battle between them began, the white host\" In the same year, the black overcame and took heart from the whites, and the whites overcame them. After that, they returned to their castles, and then the castles and all the host vanished away. And in the same year, there was a great and horrible pestilence among people, particularly men. Their wives, out of wantonness, took husbands, both strangers and simple people, forgetting their honor, worship, and birth. In this year, Henry, duke of Lancaster, died, and Edward, prince of Wales, wedded the countess of Ket, who was Sir Thomas's wife of Holland. She had been divorced from him by the earl of Salisbury due to his false knighthood. Around this time, a great company of diverse nations began to gather, whose leaders were Englishmen without any heed. They did much harm in the French party. And not long after, another company of various nations arose. In the year of King Edward the fifteenth, on St. Maurice's day, about eveningsong time, a wind arose from the south with such fury and strength that it brought down to the ground high houses, strong buildings, towers, churches, and steeples, and other strong places, and all other works that stood still were shaken therewith, remaining weaker and more unstable ever since. This wind lasted without any harvest time, greatly hindering and leaving undone all field works. In the same year, Prince Edward took the lordship of Guienne and obtained his father King Edward's homage and fealty for it. He then sailed over the sea to Gascony with his wife. Children. And after King Edward, Sir Leonell was made duke of Clarence, and Sir Edmond earl of Cambridge. In the 37th church and temporal law should be complete in their mother tongue from that time forth. And in the same year, three kings came to England: the king of France, the king of Cyprus, and the king of Sicily, to visit and speak with the king of England. And after they had been here for a long time, two of them returned to their own countries and kingdoms, but the king of France remained in England due to great sickness and illness. In the 39th year of his reign, there was a strong and great frost, which lasted long, that is, from the tithe and sowing of the earth and other such field work and hand work were much hindered and left undone due to the cold and hardness of the earth. And at Dray in Britain, a great deadly battle was ordered between Sir John Mowbray, duke of Britain, and Sir Charles of Blois; but the victory fell to the other side. To the forenamed Sir John, with the help and support of the Englishmen, many knights, squires, and other men were taken, in whom Charles himself and those around him were slain. And of the Englishmen, but seven were slain. In this year, John, king of Frauce, died in the Sauoy. King Edward allowed his service and executions to be carried out honorably, and at Douer he was worthy led with his own costs and expenses. From thence, he was brought to Frauce and buried at St. Denys. In the 40th year of King Edward, on the 7th day of February, was born Edward, Prince Edward's son. He was seven years old when he died. And in the same year, it was ordered that the Saint Peter's Pence, from that time on, should no longer be paid. This King Edward, who was once King of England from the country of Wessex, began to reign in the year of our Lord God 639. First, he granted to Rome for the continuation of the English school there. And in this same year, heavy rain fell and destroyed both corn and hay. There was much debate and fighting among crowds in various places during these days. Men found innumerable deeds in the fields as they went. And there also was such a pestilence, never before seen in anyone's days, for men went to bed feeling whole and healthy, only to suddenly die. Also, a sickness known as the pox killed both men and women through its infecting them.\n\nIn the 41st year of King Edward, Richard the second son of Prince Edward of England was born at Bordeaux. He was named Richard after King Richard of Aquitaine, who was his godfather. And this same Richard, when his father and King Edward were both deceased, was crowned king of England in his 20th year through right lineage and heritage, as well as by the common assent and desire of the realm's commonality.\n\nAbout this time, at King Edward's command in England, when all: castles and towns were yielded to him who held them in France by a great company assembled together, Sir Bartram Claykyn, a noble knight and a good soldier, went and intended to put Pierre king of Spain out of his kingdom with the help of the most party of the said great company. Trusting also upon help and favor of the pope, since it had come to his ears that the same Pierre was leading and using a sinful life. Pierre, upon hearing these tidings, fled into Gascony to seek help from Prince Edward. And when he had fled from Spain, Henry his brother, who was a bastard by the consent of most of Spain, and through the fearless company I spoke of first was crowned king of Spain. The number of that same company was recorded and set at the number of 160 fighting men.\n\nIn the same year, in the month of June, a great company and a navy of Danes came together in the North Sea, intending to come into England to reeve and rob. \"Slew with whom they encountered and met in this sea. Mariners and other good fighting men of the country dispersed them. And among all others, there was a bustling vessel and a strong one of their navy which was oversailed by Englishmen and was perished and drowned. In which the steward and other great men of Denmark were taken prisoners. And the king of England and his council imprisoned them. Which lords the Danes afterwards came and sought all about to have had them again with their goods that they had lost. But they were not well disposed. They returned home wards again, leaving behind them in their Innes privately written in scrolls and on walls. Yet Danes will waste their wages. Then happened an English writer and wrote against the Dane in this manner. Here shall Danes fete their bones.\n\n\"This time Pier's king of Spain, with other kings, that is to say, the king of Navarre and the king of Malaga, was required by the kings, reluctant and ashamed.\" But he was hesitant and afraid that it might be prejudicial against the pope, and so he delayed them for a long time until he had consulted with King Edward his father. However, when he was daily and continually beseeched by many noble men and spoke to them, and many prayers were interceded on their behalf, King Edward sent letters to his father, not only concerning the wrongs done to the king of Spain but also regarding other matters that might affect other kings. If it had not been remedied and addressed through the court and help of the Knights Hood, it would have appeared to be a king and his counsel acting in such a spoiling and robbing manner, and King Edward sent comforting letters again to Prince Edward and to the other aforementioned kings, warning them to arm themselves. order the action against that misdoer, and to other kings beforehand, all their counselors called together or he would undertake the quarrel, he being the king who was deposed with a great oath, it is to say, that he should ever after maintain the rightful rule and faith of the holy church, with all their ministries' rights and liberties to defend from all their enemies and all evils, and bitterly to punish and destroy, and all the rights, liberties, privileges of the holy church to increase and maintain, and amend all things wrongfully taken to his strength and power, and suffer when he had taken a christening never to come into any other woman's bed except for dry cause, and the quarrel of the king who was deposed, and he beseeched him with the grace of Almighty God to restore him again to his kingdom, and let him order and gather together forthwith his navy with armed men for war and fighting in his aforementioned cause.\n\nIn this time, upon the sand of the Scottish sea, many a man saw them together for three days. There were seen two eagles, one from the south and the other from the north. They fiercely and strongly fought and wrestled together. The south eagle overcame the north eagle first, tearing him with his bill and claws so he could not rest or take breath. After the south eagle had killed him and returned home, on the morning before the sun rose and in the last day of October, many stars gathered together on the earth, leaving behind them fiery beams in the manner of lightning. Their flames burned and consumed men's clothes and men walking on the earth, as was seen and known by many. Yet the northerly wind was ever ready and destructive to all evil from St. Catherine's until three days after, causing great loss without recoverable nobility. And in the same days, such lightning and thunder, snow, and hail fell and came, wasting and destroying men, beasts, houses, and trees.\n\nIn the year of our Lord 1400. On the 30th of April in the year 1473, there was a significant battle near Priazers, a large field by the River Nazareth in Spain. Prince Edward faced off against Sir Henry of Spain. However, the victory went to Prince Edward, thanks to divine intervention. Prince Edward was accompanied by his brother, John, Duke of Lancaster, and approximately thirty thousand other knights. The king of Spain had a force of over a hundred thousand men from various nations on his side. The sharpness and fierceness of his adversary, along with his full, bustling, and great strength, pushed the rightful party back significantly. However, through the grace of Almighty God, the noble Duke of Lancaster and his troops managed to hold their ground, allowing Prince Edward to come to their aid. When Henry the Bastard saw this, he turned and fled with his men in great haste and strength. A large company of them retreated into the aforementioned river and the surrounding area. The bridge collapsed and perished. The earl of Denemarche and Sir Bartram Cleygn, the chief maker and instigator of the war and chief captain of the battle, along with many other great lords and knights numbering around two thousand, of whom two hundred were from Flanders and many also from Scotland, were taken on our enemy's side. And on their side, lords, knights, and other people numbering around six thousand, and many Englishmen, few in number, fell in the field. After this noble prince Edward restored the same Pierres to his kingdom again. The Pierres, who later through the treachery and falsehood of the aforementioned bastard of Spain, were strangled and died as he sat at his meal. But after this victory, many noble and hardy men of England in Spain died from the flux and various other illnesses.\n\nIn the same year, in the Marches, a comet star was seen between the north coasts and the west, whose beams stretched towards Flanders.\n\nIn the next year, etc. In the 43rd year of King Edward's reign, in April, Duke Leonel, Edward's son, went to Milly with a chosen company of English gentlemen to wed Galois, her daughter, and acquire half the lordship of Milly. However, they were married solemnly, and shortly after, Duke Milly died. In the same year, the French men broke the peace and truce on the king's land and lordship in the shire and countryside of Poitou. They took and held castles and towns, falsely and subtly accusing the English men of causing the breaking of the truce. In this year, the Duchess of La Castre died and was buried in St. Paul's church. The 43rd year of King Edward's reign was marked by the greatest pestilence affecting men and beasts. Additionally, due to the great falling of waters at the time, there was significant damage and destruction of crops, so much so that the next year, a bushel of wheat cost: solde for .xl. pens. And in the same yere about y\u2022 last ende of Maye the king held his parliame\u0304t at Westminstre in whiche parliame\u0304t was spoken of the othe & trewse y\u2022 was broken bytwene hy\u0304 & the kynge of Frau\u0304ce / & how he myght best be auenged vpon his wronge. In y\u2022 same yere on y\u2022 Assumpcyon of our lady dyed quene Philip of englo\u0304de a ful noble lady & a good woman / & at westmynster worshipfully is buryed. And about myd somer the duke of Lancastre & the erle of Herford wt a grete company of knightes we\u0304t in to Frau\u0304ce where they gate them but lytel worship / for there was a grete hoost of the Frensshmen vpon Calkhull brydge / & an other hoost of englysshmen fast by y\u2022 same brydge y\u2022 longe tyme had lyued there / & many worthy & grete men of the englysshmen ordeyned & gaue cou\u0304\u00a6seyle for to fight and gyue batayle to the frensshmen / but y\u2022 foresayd lordes wold not consent therto for no maner thynge. \u00b6 Anone after it happed that the erle of warwik came thyderward for to warre And whan y\u2022 frensshmen herde of his co\u2223ming / or that he came fully to londe they left theyr tentes t at theyr vitayles & fled pryuely away. And wha\u0304 the erle was comen to londe wt his men he went in all haste toward Normandy & destroyed y\u2022 yle of Caux wt strengthe of swerde & through fyre. But alas i\u0304 his re\u00a6turnynge to Englond agayn at Calays he was taken wt sekenes of pest \u2022 was an englysshman borne / hauynge wt hym at his gouernaunce y\u2022 whyte co\u0304pany afore sayd / the whiche one tyme agaynst holy chirche / & an other tyme agaynst lordes warred & ordeyned grete batayles & \u2022 \u2022 kyng wha\u0304 \u2022 enterynge & \u2022 sepul\u2022 \u2022 is to say / a g\u2022 in .iii. yere by certayn termes that dyme sholde be payed / & also of y\u2022 lay \u2022 kyng.\nANd in the .xlv. yere of kyng Ed\u2223ward in y\u2022 begynnynge he w\u2022 prelates lordes / marchau\u0304tes & other ryche men of his re\u2223alme / sayenge y\u2022 it shold be spent in defen\u00a6dyng of holy chirche & of his realme. Ne\u00a6uertheles it pfyted no thynge / wherfore\nabout mydsomer after he made a grete hoost of the worthiest men of his realme amonge Some lords, including the Lord Fitzwater and the Lord Graunson, and other worthy knights, whom the king appointed Sir Robert Knolles, a proven and experienced knight in deeds of arms, as governor. They came to Flanders, and as long as they remained together, the Frenchmen dared not attack them. However, towards the beginning of winter, due to envy and covetousness among them, as well as discord, they separated and parted into various companies unwisely and foolishly. But Sir Robert Knolles and his men went and kept them safe within a castle in Britain. And when the Frenchmen saw that our men were divided into various companies and places, not holding together as they should, they fell fiercely upon our men, and for the most part took them or slew them, and those they could take led prisoners with them. In the same year, Pope Urban came from Rome to England. A uncle, named Aunyon, was to arrange and make peace between the king of France and the king of England permanently. However, before he could begin his treaty, he died on the 20th day of December. He was buried in the cathedral church of Aunis near the high altar. The following year, his bones were exhumed and reburied in the abbey of St. Victor near Marcilhac, of which abbey he had once been abbot himself. At both places where he was buried, many great miracles were done and worked through the grace of God, to the help of many souls and to the worship of Almighty God.\n\nAfter him came next and was made Pope Gregory, who was previously called Piers Roger.\n\nIn this same year, the city of Limoges rebelled and fought against the prince, as other cities did in Guyenne, due to heavy taxes, tolls, and ransoms imposed by Prince Edward. These charges were intolerable and unbearable, so they turned away from him and fell to [another]. King of France. When Prince Edward saw this, he was greatly angered and grieved. In turning homeward again to England with severe scarches, fighting, and great assaults waged against them, he took the aforementioned city and almost destroyed it to the ground, slaying all who were found within. And to tell the truth, due to various sicknesses and illnesses he had, as well as a lack of money, he could not withstand nor tarry against his enemies. He hurried back to England with his wife and men. Leaving behind him in Gascony, the Duke of Lancaster and Sir Edmund Earl of Cambridge with other worthy and noble men of arms.\n\nIn the 45th year of King Edward, at the ordinance and sending off of King Edward, the King of Navarre came to him at Claringdon to treat with him about certain things concerning his war in Normandy, where King Edward had left certain lieges in his stead. But King Edward could not grant what he asked of him. And so, the King of Navarre, with great worship and great gifts, took his leave. The king left and went home again. Around the beginning of March, when the parliament at Westminster had begun, the king asked the clergy for a subsidy of 1 million pounds. This was granted and ordered through a good assessment and a general convening of the clergy. In this parliament, at the request and insistence of the lords, the chancellor and treasurer, who were bishops, and the clerk of the privy seal were removed from their offices and secular men were put in their place. During this parliament, embassadors from the pope came to treat with the king of peace, and they said that the pope desired to fulfill his predecessors' will. However, they accomplished nothing.\n\nThe king held his parliament at Winchester in the 45th year of his reign, which lasted only eight days. Summoned to this parliament were four bishops and four abbots without any more. parliament was held for merchants of London, Norwich, and other various places, in different times and points of treason they were accused of. That is, they were rebellious and would rise against the king. In this year, the duke of Lancaster and the earl of Cambridge, his brother, came out of Gascony into England, and took and wedded to their wives Peter's daughters, who were once kings of Spain. The elder daughter belonged to the duke, and the younger to the earl. At the same time, two cardinals were sent from the pope, an English cardinal and a cardinal of Paris, to negotiate peace between these two realms. When they had both been long in their provinces and countries, negotiating the aforementioned peace, they eventually took the letters of proxy and returned to Rome without achieving their purpose. In this year, there was a strong battle at sea between Englishmen and Flemings, and the Englishmen gained the victory, taking 25 ships laden with salt. If the men there had not made peace and come to an agreement quickly, much harm would have befallen them. This year, the French besieged the town of Rochell, so the Earl of Penbroke was sent with a large company of armed men to destroy the siege. They passed the sea safely and arrived at Rochell's harbor, but as they were there, ready to enter, a strong Spanish navy suddenly appeared and overcame the English, causing great harm and killing many people. The English were not prepared to fight or well-armed. Most of the Englishmen were either taken or killed. The Earl of them was taken captive by the King of Spain and his co-king with a great host, who entered the sea to relieve the siege of Rochell. However, the wind was always contrary to him. The man suffered not long to travel far from the land, so he stayed for a certain time on the sea coast waiting for a good wind, but it did not come. Eventually, he returned with his men towards the opposite direction, and as soon as he was on land, the wide sea turned and was in another coast than before. In the 46th year of King Edward's reign, the duke of Lancaster marched with a great power into Flanders and passed through Paris, Burgundy, and all France until he reached Bordeaux without any hindrance from the French. He caused them little harm, except he took and reasoned with many places, towns, and men, and afterwards let them go freely. The same year, the king sent certain ambassadors to the pope, asking him to relinquish and not interfere in his court regarding the keeping and reservations of benefices in England. He also requested that those chosen as bishops and dignitaries freely enjoy and have, and be confirmed to the same by their metropolitans and archbishops as they were accustomed to. be of olde tyme. Of these poyntes & of other touchyng ye ky\u0304g & his realme / wha\u0304 they had theyr answere of the pope / the pope enioyned them yt they shold certyfy hym agayn by theyr lettre of ye kynges wyll & of his realme or they determyned ought of ye foresayd articles \u00b6 In this same yere dyed Iohn ye arche\u00a6bysshop of Yorke / Iohn bysshop of Ely / William bysshop of worcestre / in whose stedes folowed & were made bysshops by auctorite of ye pope / mayster Alexander Neuyll to the archebysshopryche of Yor\u2223ke / Thomas of Arundell to the bysshop\u2223ryche of Ely / & syr Henry wakefelde to ye bysshopryche of worcestre. In ye whiche tyme it was ordeyned in ye parlyament that all cathedrall chirches sholde ioye & haue theyr eleccyons hole / & that ye kyng fro yt tyme afterwarde sholde not wryte agaynst them yt were chosen / but rather helpe them by his lettres to theyr co\u0304fyr\u2223macyon. This statute dyd moche {pro}fyte And in this parliament was grau\u0304ted to the kynge a dyme of the clergy & a .xv. of lay fee. \u00b6 In the In the forty-ninth year of King Edward's reign, Master William Wytlesey, Archbishop of Canterbury, died. The monks of the same church requested and desired a Cardinal of England to be their archbishop. The king agreed and intended to exile the monks of the same house. But the monks could not obtain the king's grace and love unless they consented to his choice of cardinal or the pope and his cardinals.\n\nAt the beginning of August, negotiations and discussions took place at Bruges regarding certain points and articles between the pope and the king of England. This treaty lasted almost two years. At its conclusion, it was agreed between them that the pope would no longer deal with reservations of benefices in England, and the king would not grant or allow any benefices by his writ that is called Quare impedit. However, regarding the aforementioned election, no agreement was reached or made. This was recorded and put in the hands of certain clerks who rather. In this year around Candlemas, noble and worthy men from both sides met at Bruges to discuss peace between the two kings. This treaty lasted for two years with great costs and large expenses from both parties. However, they departed without any accord or effect. The following year, after King Edward's first year and the third month of May, the archbishopric of Canterbury was given to Bishop Simon Sudbury of London. Bishop William Courtenay of Hereford became bishop of London, and the bishop of Bangor became bishop of Hereford. At this time, a true treaty was spoken between England and France from midsummer of one year to the next. Around the beginning of April, the duke of Brittany with many others began this treaty. The earls, barons, and worthy lords of England went over sea to Brittany, where they had all their lust, desire, and purpose were not yet fulfilled, which hindered them. At this time, the isle of Constantine, where the castle of Saye Savour is located, was held by them with all its appurtenances, having been fought over and besieged by the Frenchmen for a long time, to the great harm and detriment of the realm of England. And in this year, there were great and passing beasts, and a great pestilence there, which destroyed and severely afflicted both men and women without distinction. In England and other various parts of the world.\n\nThis year, Sir Edward Lord Spencer, a worthy knight and a bold one, died in the minster of Tecksbury, and was worshipfully buried there. Lastly, during this pestilence, the pope, at the instance and prayer of an English cardinal, granted to all people in England who died penance and repentance for their sins, and Earl Shrewsbury was taken and reasoned by the Earl of Beaumont. oftentimes had offended within a little while after he died. And not long after, the duke of Lancaster and the duke of Angoul\u00eame, along with many other lords and prelates of both realms, met at Bruges to treat of peace.\n\nNot long after the third year of King Edward's reign, he ordered and held at Westminster the greatest parliament that had been seen for many a year before. In this parliament, he asked the commons of the realm, as he had done before, for a great subsidy to be granted to him for defending himself and his realm. But the commons answered that they were so often asked for many talages and subsidies that they could no longer endure such burdens and charges. They knew and were well aware that the king had enough for saving himself and his realm if the realm were well and truly governed. And in these matters they showed themselves: if the king truly needed help from his people, they would gladly help every man according to his power and state. Many petitioners and various officers of the realm, including those of Lord Larimer, the king's chamberlain, presented grievances to the king and the realm. There was also discussion regarding Dame Alice Percy, who had long been the king's mistress. It was less surprising, therefore, that through the frailty of women's excitability and her instigation, the king consented to her lewdness and poor counsel. Dame Alice, as well as Lord Larimer and others, incited the king to poor governance detrimental to his profit and the realm. All the commons requested and desired that they be removed and replaced with wise men and worthy individuals, proven and tested in governance. Among the commons was one wise knight and an eloquent man, whose name was Pierres de la Marre. This Pierres was chosen to be appointed. Speak for the commoners in the parliament. For this same Pierce told and published the truth and recounted the wrongs against the aforementioned Lady Alice and certain other persons of the king's council. He was ordered to do so by the commoners, and trusting much to be supported and maintained in this matter by help and favor from the prince himself, at the instigation and request of the aforementioned Lady Alice, this Pierce de la Mare was judged to perpetual prison in the castle of Nottingham, where he remained for two years. And in the 6th week of July of the same parliament, the same prince Edward, eldest son of King Edward, died. That is to say, on Trinity Sunday, in observance of which feast he was wont every year wherever he was in the world to hold and celebrate the most solemnly, whose name and fortune in knighthood (had it been that of another Hector), all men, both Christian and pagan, marveled much and feared him greatly. His body is worshipfully buried. Chrystchurch at Canterbury. And in this same year, men and earls of Warwick raised maliciously against the abbot and court of Evesham and their tenants. They destroyed the abbey and the town, wounded and slew many of them, and went to their manor places and did more harm. They broke down their parks and closes, slew their wild beasts, and chased them, breaking their fish ponds and letting the water of their pools stew and rivers run out and took the fish and bore it away, and did them all the sorrow they might. So, therefore, they had destroyed perpetually the abbey with all its treasuries and appendages, but if the king had not helped sooner. King sent his letters to the earl of Warwick, charging and commanding him to make amends and redress those evil doers and breakers of his peace. And so, by means of lords and other friends, peace was made between them. For this, as it was said, the king would not be governed at the time by his lords who were in the parliament. but he took and made his son the duke of La\u0441starre his governor of the realm; this position remained unchanged until the time of his death. In the same year, after Candlemas or the parliament was concluded, the king requested a subsidy from the clergy and the laity, and it was granted to him. He was to receive from every lay person over the age of twenty-four, both man and woman, four pence; the poor, known beggars, were to be exempted. He was also to receive from every man of the holy church who was beneficed or promoted twelve pence, and all others were not promoted were to pay four pence. Four pence were to be taken from the four orders of the mendicant friars. In the same year, after Michaelmas, Richard Prince Edward's son was made Prince of Wales, and the king also gave him the duchy of Cornwall with the earldom of Chester. Around this time, the Cardinal of England suddenly fell ill with a palsy on the fourth day before the feast of St. Mary Magdalene, and on the feast day itself, he lost his speech. In the year after King Edward's eleventh, Pope Gregory XVI came to Rome with his court from Avignon. On the twelfth day of April, Sir John Monstewarre knight was drawn and hanged at London, then quartered and sent to the four chief towns of England. His head was struck off and placed on London Bridge. Monstewarre was untrue to the king and the realm, being covetous and unstable. He often took large sums of money from the king and his council for wages of men at arms that he should have paid, and used it for his own purposes. He feared being caught and accused for the same reason and fled privately to the king of France. He was sworn to him and became his man, and promised him great harm to England. However, the rightful God, to whom no reward is unknown, allowed him first to be captured and plundered before he treacherously and falsely betrayed his liege lord, the king of England and his people. This realm, in which this same John was born and wickedly destroyed or brought about his cursed purpose. In the feast of St. Gregory next after King Edward gave to Richard of Burdeux his heir, Prince Edward's son, at Windsor the order of knighthood and made him knight. This King Edward, who had reigned for twenty-two years and more, died on the 15th of June Kalends (around June 22) at Sheen, and is worshipfully buried at Westminster. This King Edward was indeed of passing goodness and full gracious among all the worthy men of the world, for he passed and shone by virtue of grace given to him from God above all his predecessors who were noble and worthy, and he was a well-hearted man and hardy. He never feared any misfortunes or evils that might befall a noble warrior and a fortunate one. In all battles and assemblies, he had passing glory and joy, for he had victory on both land and sea. He was meek, benign, homely, sober, and soft to all men, as well. To strangers and to his subjects, as well as to those under his governance, he was devout and holy towards God and the church. He worshipped the help and maintained the church and their ministers with all manner of reverence. He was a table and well-informed in reporting and worldly needs. Wise in counsel, discreet, and meek in speech, his deeds and manners were gentle and well-taught. He had great pity on those in disease and was plentiful in giving his time and attended to their needs. He appeared seemly in body and of a mean stature, always having a good cheer. And his grace shone and spread so much that those who had seen his face or had dreamed of him hoped that all things would be joyful and pleasing to him. He governed his kingdom gloriously until his old age. He was generous in giving and wise in appearances.\n\nHe was filled with all honesty of good manners and virtues. Under him to live was as if to reign. Therefore, his fame and his loss spread far, even into heathenness and Barbary, showing and telling. His worthiness and manhood in all lands, and none under heaven had brought forth a more noble king, so gentle and so blessed, or raised up another who was his equal. Nevertheless, lechery and indulgence of his flesh troubled him in his old age, which is to suppose, for the fulfillment of his lust shortened his life the sooner. Take heed of this, like as his deeds bear witness, for in his beginning all things were joyful and pleasing to him and to all people. In his middle age he surpassed all in high joy, worship, and blessedness. Rightly, when he drew near to old age, drawing downward through lechery and other sins, little by little all those joyful and blessed things and prosperity decreased and took on an unfortunate shape. And misfortunes and unprofitable harms with many evils began to sprout, and the harm continued for a long time after.\n\nClemens VI was pope after Benedict X. This man, in name and deed, was virtuous, and many things that Benedict was rigorous in. He made it easy and certain that he deprived him of restoring the rigorousness of Benectus' faith was laudable, but much more laudable was the generosity of Clement. This man was a noble preacher and gathered many sermons. He let no man pass from him without giving him good counsel. Charles IV was emperor after Louis XXXJ years. This man was king of Bohemia, a wise and mighty one, and was chosen emperor by the command of Clement, Louis being alive in his contempt. Because he asked meekly for the pope's blessing and to be crowned by him, as other good kings did, therefore he was protected by God and prevailed over all his enemies. He made many favorable laws for spiritual men, which are still called Carolines. In the sixth year, Innocentius was pope after Clement X's reign, and he was a great lover of religious men. He founded a monastery in Fraucce of the Carthusian order, and was great. Canonyst. This is about St. Urban V, pope after Innocent. He was a man of Mislav, of the Order of St. Benedict, a doctor, and is considered a saint. He made the cross preached against the Turks and led a passage to them. Brigit was sent from Christ for the confirmation of their rule, and then he was poisoned and died. Gregory the 11th was pope after him, reigning for eight years. This Gregory did little, and after him followed the tribulation that the Lord showed to St. Brigit for the sin of the clergy. Wenceslaus' son to Charles the Foregoing was emperor at the age of 14, and he was a child. He was chosen while his father was still alive, but he paid no heed to the empire. He was warned many times to take heed, but he would not. He gave all his delight and lust to lechery, and the end was without honor, for he greatly deviated from the manners and virtues of his noble father. He was crowned with the imperial diadem, and the wisdom of his father passed in. To Sygysmu\u010fd, my brother, as it shall appear. After two years of Gregory's papacy, Urban was elected pope in Rome by the Romans' strength, but the cardinals did this out of fear rather than willingness. Therefore, they fled to the City of Fredrick. And they claimed that he was not pope and instead chose Sir Robert of Geneva in his place, who was called Clement VII, in the same year.\n\nNote.\n\nAnd here began the twenty-second schism in the church. It was more subtle than ever before. The wisest men and the most learned could not discern with whom it was best to side and remain loyal. This strife lasted for forty years with great scandal to all the clergy and great peril to men's souls due to heresies and other evils that were introduced. So much so that there was no doctrine in the church for corruption. And therefore, from Urban VII to Mar\u0165yn, I do not know who was pope.\n\nThe feast of the apparition of our lady was ordained by Vrban, the man called Petrus deluna, after the form of the sacrament in the place of Clement, was obstructive and refused to obey the council of Constantine. He eventually died in the kingdom of Aragon. Deluna then instructed his cardinals to choose another pope, whom they did immediately. They set up an idol and named him Clement, but they gained no profit from this.\n\nAfter King Edward the Third, who was born at Windsor, ruled Richard of Bordeaux, the son of Prince Edward of Wales. Prince Edward was the son of King Edward. And after the good King Edward the Third, Richard the Second was born at Bordeaux in Gascony and crowned at Westminster in his eleventh year. In his second year of reign, there was a dispute between Lord Latimer and Sir Rauf Ferys, knights, against Hawell and Shakell. squyers/ for the prisoner, who was taken in Spain by these two squyers, were Lord Latimer and Sir Rafael Feryers. The prisoner they wished to have was the Earl of Denemarche, whom they had taken in the battle of Spain. Therefore, these two lords came into the church at Westminster and found this squire, hearing a mass beside St. Edward's shrine. There they killed him, who was called Hawell. Shakell was arrested and taken to the Tower of London. He was detained there for a long time because he refused to deliver the Earl of Denemarche, his prisoner, to these two lords, through Sir Alan Buxhill, constable of the Tower, and Sir Rafael Feryers, one of his adversaries, until the king had granted him grace.\n\nIn the third year of King Richard, the Galicians of France came into England through various ports, burned, robbed, and killed many people of England. That is to say, at Winchelsea, Rye, and Hastings, Portsmouth, Sandwich, and Gravesend. They caused much harm and returned home again. This year, a parliament was held at Westminster. At this parliament, it was decreed that every man, woman, and child who were eighteen years and above throughout the realm should pay three pence in tallage. As a result, great hardship and disease afflicted the entire commonality of the realm. In the fourth year of King Richard's reign, the commons rose up in various parts of the realm and caused much harm. This period was known as the \"hurling time.\" The men of Kent and Essex chose two leaders to rule and govern their company: one was called Jack Straw, and the other Wat Tyler. They gathered their followers on Blackheath in Kent. On Corpus Christi day after they descended into Southwark, they broke into the king's bench and the Marshalsea, releasing all prisoners. That same day, they marched into London and robbed the people there. and slew all the aliens they could find in the city and around it, and plundered all their goods and made a haul. The following Friday morning they came to the Tower of London, and the king being there they took out of the tower the Archbishop of Canterbury, Sir Edmond Sudbury, Sir Robert Hales hospitaler priory and master of St. John's House, and a white friar who was the king's confessor, and brought them to Tower Hill, where they beheaded them. They then returned to London and slew many people in the city. Afterward they went to the duke's place at Lancaster beyond St. Mary of the Strand, which was called the Savoy, and there they devoured and destroyed all the goods they could find there and carried them away, and then burned it down. Later they went to St. John's outside Smithfield and there destroyed all the goods and burned that down. And after that they went to Westminster and to St. Martin's. Graude and his men drove out all those within the sentry, whatever their guilt. They then went to the temple and other lawmen's inns, despoiled and robbed them of their goods, and took their law books. They proceeded to London and broke open Newgate prison, releasing all felons and others, and destroyed all the books of the counters. They continued this malice and wickedness on both Saturday and Sunday until the following Monday. And then, on Monday, King Richard with his lords who were with him at that time, and William Walworth, the Mayor of London at that time, came with the aldermen and commoners to Southwark to hear and know the intentions of these rebellious and misgoverned people. Then Jack Straw made a cry in the field that all the people should come near and hear his complaints and his cry and his will. the lords and the mayor and the aldermen, having indignation of his covetousness and falseness and his foul presumption. Immediately William Walworth, at that time being Mayor, drew out his knife and struck down Jack Straw and right away beheaded him. His head was then placed on a spear and carried through London and set upon London Bridge. Immediately these risers and governed men were completely vanquished, as if they had not been. And then, through the king's great goodness and by the prayer of his lords, he made seven knights from good and worthy men of the city of London: William Walworth at that time being Mayor and slew Jack Straw, the second was Nicholas Brembre, the third John Philipot, the fourth Nicholas Twyford, and the fifth Robert Landes, and the sixth Gayton. And then the king, with his lords and knights, returned again to the Tower of London, and there he rested until this people were calmer and set in peace. And then, through the passage of time, as they could take and get these rebels and risers. They hung them upon the next gallows throughout every lordship in the realm of England by twenties, thirties, tens, and twelves, as they could be obtained and taken in any parties. And in the fifth year of King Richard's reign, there was a great earthquake, and it was general throughout the world on the Wednesday after Whitsunday in the year of our Lord MCCCXXXJ. Wherefore, all manner of people were sore agast and afraid for a long time for fear of vengeance that our Lord showed and did. And in the sixth year of King Richard, Sir Henry Speser, Bishop of Norwich, went with a Crusade over the sea to Flanders. There they took the towns of Gravening and Burburgh, Dunkirk and Newport. And there they loaded and freighted twelve ships with pilage to come into England with these ships and goods. And the Bishop of Norwich and his council burned these ships with all the pilage in the same haven into hard ashes. And at Dunkirk was done a battle between the Flemings and the Englishmen. And at that battle In this year, a great multitude of Flemings arrived and the bishop with his retinue went to Ypres and besieged it for a long time, but it could not be taken, and so he abandoned the siege and returned to England. Our Englishmen were severely defeated, and many died from the plague. In the same year, Queen Anne came to England to be married to King Richard. Her father was emperor of the Holy Roman Empire and king of Bohemia. With her came the duke of Tuscany, her uncle, and many other worthy lords and knights from her country of Bohemia and other duchies to do her homage and worship. Sir Simon Beaufort, a worthy knight of the Garter, and other knights and squires who were the king's ambassadors brought her to England. The people of the city, that is, the mayor and aldermen and all the commons rode out to welcome her. Every man in good array, and every craft with its minstrels met her on the black heath in Kent, and brought her to London. Through the city and so forth to Westminster to the king's palaces. There she was married to King Richard worthily in the abbey of Westminster, and there she was crowned queen of England. And all her friends who came with her received great gifts and were well cherished and refreshed as long as they remained there.\n\nIn the same year, a battle was fought in the king's palace. And immediately, this Carton was dispossessed of his armies and drawn out of the palace, and so forth to Tyburn, and there he was hanged for his falsehood.\n\nIn the eighth year of King Richard's reign, Earl Edmond of Langley, the king's uncle, went to Portugal with a fine company of men-at-arms and archers, strengthening and helping the king of Portugal against the king of Spain and his power. There the king of Portugal gained victory over his enemies through the help and support of the English. And when the journey was completed, the Earl of Cambridgeshire came home again with his people. In England that year, King Richard held his Christmas at Eltham. And the same year, the king of Armonia fled from his own land and came to England to seek help and support from our king against his enemies who had driven him out of his realm. He was brought to the king at Eltham during his royal feast of Christmas. Our king welcomed him and showed him great reverence and worship. He commanded all his lords to show him every possible kindness. The king then begged for his grace and help in his need, and for assistance in regaining his kingdom and land, as the Turks had destroyed most of it, and he had fled out of fear and come seeking aid. Moved by pity and compassion for his great misfortune and grievous illness, the king immediately asked for advice. They answered: And if it pleased him to give him anything, it was well done, and as concerning his people, traveling so far into the outlands, it was a great jeopardy. And so the king gave him gold, silver, and many other rich gifts and jewels, and taught him godliness. And he passed again out of England. And this same year, King Richard, with royal power, went into Scotland to wage war against the Scots for their falsehoods and destruction that the Scots had done to the Englishmen in the marches. And then the Scots came down to the king to treat with him and his lords for true peace for certain years. And our king and his council granted them true peace for certain years. And our king turned him again into England. And when he had come to York, there Sir John Holland, earl of Kent's brother, slew the earl of Stafford's son and heir with a dagger in the city of York. Wherefore the king was sore annoyed and grieved. And then he removed himself and came to London. Mayre, with the aldermen and the commoners, with all the solemnity that could be done, rode against the king and brought him royally through the city and so forth to Westminster to his own palaces. In the ninth year of King Richard's reign, he held a parliament at Westminster. And there, he made two dukes and a marquess, and five earls. The first to be made duke was the king's uncle, Sir Edmond of Langley, earl of Cambridge, whom he made duke of York. And his other uncle, Sir Thomas of Woodstock, who was earl of Buckingham, him he made duke of Gloucester. And Sir Leoner, who was earl of Oxford, him he made marquess of Dorset. And Henry of Bolingbroke, the duke's son of Lancaster, him he made earl of Derby. And Sir Edward, the duke's son of York, him he made earl of Rutland. And Sir John Holland, who was the earl of Kent's brother, him he made earl of Huntingdon. And Sir Thomas Mowbray, him he made earl of Nottingham and earl marshal of England. And Sir Michael de la Pole, knight, him he made earl of Suffolk and chancellor. In the year of King Richard's reign, the earl of March, who was proclaimed earl and heir to the English crown at the parliament held at Westminster, was the earl of Ulster in Ireland and by right heir. The earl of March went over the sea to his ships and lands in Ireland, as the earl of March was earl of Ulster in Ireland. At his castle there, he was besieged by a great multitude of wild Irish men, intending to take and destroy him. He came out fiercely from his castle with his people and engaged them in battle. There he was taken and beheaded, and so he died. May God have mercy on his soul. In the tenth year of King Richard's reign, the earl of Arundel went to the sea with a great navy of ships armed with men-at-arms and good archers. When they came into the broad sea, they met with the entire fleet that came laden with wine from Rochell. In the reign of King Richard the 12th year, the Five Lords arose at Ratcliffe Bridge in the destruction of the rebels, who were at that time in the realm. The first of the Five Lords was Sir Thomas Woodstock, the king's uncle and Duke of Gloucester. The second was Sir Richard Earl of Arundel. The third was Sir Richard Earl of Warwick. The fourth was Sir Henry Bolingbroke Earl of Derby. The fifth was Sir Thomas Mowbray Earl of Nottingham. And these five Lords saw the misfortune and misgovernance, and the false counsel of the kings, wherefore those who were at that time the chief of the king's counsel fled out of this land over the sea, that is to say, Sir Aliasancer Kempe, the Archbishop of York. Sir Robert Lewys of Devereux and Earl of Oxford, Sir Michel de la Pole, Earl of Suffolk and Chancellor of England, went over the sea and never returned; they died there. Then these five lords above named held a parliament at Westminster. There they took Sir Robert Tresilian, the Justice, Sir Nicholas Brembre, knight and citizen of London, Sir John Scalesby, a knight of the king's household, and Vse, sergeant-at-arms, and many more were taken and judged to death by the council of these five lords in that parliament at Westminster, for the treason they had put upon them. They were to be drawn from the whole of London throughout the City, and so forth to Tyburn, and there they were to be hanged and their throats cut, and thus they were served and died. In this same parliament at Westminster was Sir Simon Burley, a knight of the Garter, Sir John Beauchamp, knight, and Sir James. The Berners were brought to the tower hill and had their heads struck off by these five lords. In the same parliament and in the king's presence, all of them wore crowns around their necks and chains of gold bearing them, with the crown hanging low before the heart's body, which the king gave to lords, ladies, knights, and squires to distinguish his household from others. And for this feast and the justices, 24 ladies and 24 lords of the garter came with chains of gold and all the same suits of hearts as previously mentioned from the tower on horseback through the city of London to Smithfield where the justices should be held. This feast and the justices were held generally for all those who wished to come, regardless of rank or nation. It was held for 24 days at the king's expense, and these 24 lords were to answer all manner of people who wished to come. In the 14th year of King Richard's reign, there came to the feast and tournament the earl of Saint Paul of France and many other worthy knights from various parties, well armed. And from Holland and Henault came the lord Ostrevant, the duke's son of Holland, and many other worthy knights from Holland, well armed. When this feast and tournament ended, the king thanked these strangers and gave them many rich gifts. And they took their leave of the king and of other lords and ladies and returned home again with great love and more than enough thanks.\n\nIn the 14th year of King Richard's reign, a battle was fought in the king's palaces at Westminster between a squire of Naunton, who was King Richard, and another squire named John Walsh for points of treason. However, this Naunton was overcome and yielded to his adversary. Immediately, he was disarmed and taken out of the palaces to Tyburn and there was hanged for his falsehood.\n\nIn the 24th year of King Richard's reign, there was a battle at the king's palaces at Westminster between a squire of Naunton, who was King Richard, and another squire named John Walsh due to charges of treason. Naunton was defeated and surrendered to his opponent. He was then stripped of his armor and led out of the palaces to Tyburn, where he was hanged for his deceit. yere of kyng Richardes regne syr Iohn of Gaunt duke of Lan\u2223castre went ouer see into Spayne for to chalenge his ryght y\u2022 he had by his wy\u2223ues tytell vnto y\u2022 crowne of Spayne wt a grete hoost of people / & he had wt hym y\u2022 duchesse his wyfe & his thre doughters in to Spayne / & there they were a grete whyle. And at y\u2022 last y\u2022 kyng of Spayne began for to treate with y\u2022 duke of Lan\u2223castre / and they were accorded togyder through bothe theyr counseyles in this maner / that the kyng of Spayne sholde wedde the dukes doughter that was y\u2022 ryght heyre of Spayne / & he shold gyue vnto the duke golde & syluer y\u2022 were cast in to grete wedges: & many other iewels as moche as .viij. charyottes myght ca\u2223ry. And euery yere after during y\u2022 dukes lyf & the duchesse his wyfe .x. M. marke of golde / of whiche golde the auenture & charges sholde be to them of Spayne / & yerely brynge to Bayon to the dukes as\u2223sygnes by surete made. And also y\u2022 duke maryed another of his doughters to the kynge of Portyngale y\u2022 same tyme. And whan he In the fifteenth year of King Richard's reign, he held his Christmas at Woodstock, and the Earl of Penbroke, a young and tender-aged lord, came to learn chivalry from a knight named Sir John of St. John. They met in the park of Woodstock. The Earl of Penbroke and other knights were slain with their spears as they coupled, and thus this good earl met his end. In the sixteenth year of King Richard's reign, John Hende, the Mayor of London, and John Walworth and Henry Vanner, sheriffs of London, were in office at that time. A baker's wife carried a basket of bread into Fletestreet towards an inn. A young man from the shops of Salisbury named Roemayn came and took a loaf of bread from the baker's basket. He asked him why he did so. And this Roman turned again and broke the baker's head / and neighbors came out and wanted to arrest this Roman / and he broke free from them and fled to his lord's place / but the constable wanted him out / but the bishop's men kept the gates shut / and no man could enter. And then many more people gathered there / and said they would have him out or else they would burn up the place and all that were in it. And then came the mayor and sheriffs with many other people and quelled the commotion of the common folk / and made every man go home to their houses and keep the peace. And this Roman's lord, Bishop of Salisbury, Master John Waltham, who at that time was treasurer of England, went to Sir Thomas Arundel, archbishop of Canterbury and chancellor of England / and there the bishop made his complaint to the chancellor about the people of the city of London. And then these two bishops of great malice and vengeance came to the king at Windsor / and made a great complaint against the mayor and sheriffs. all citizens who came before the king and his council, and they showed the city a grievous heart and great marvels. Suddenly, the king summoned the Mayor of London and the sheriffs, and they came to him at Windsor Castle. The king reprimanded the Mayor and sheriffs severely for the offense they had committed against him and his officers in his chamber at London, for which he deposed and dismissed the Mayor and both sheriffs. This was done fourteen days before the feast of St. John the Baptist. Then the king called to him a knight named Sir Edward Dalingrigge and made him wardEN and governor of the city and chamber of London, and over all his people therein. He held this office for only four weeks because he was so gentle and tender towards the citizens of London. Therefore, the king deposed him and made Sir Baldwin Radingson knight, who was Controller of the king's household, wardEN and governor of his household and chamber, and his people therein. The king chose two worthy men of the city to assist him. The sheriffs, named Gilbert Mawfelde and Thomas Newenton, were instructed to govern and uphold the king's laws in the city. Afterward, the mayor, aldermen, king's court of justice, and barons of the eschequer departed. The king and his council then removed their courts from Westminster to York, from the feast of St. John the Baptist to the feast of Christmas approaching. However, it was not as profitable there as it had been in London. The king and his council then returned to London and to Westminster for the ease of their officers. The chief commons of the city gathered a great sum of gold from all the commons and prepared grand revelries for the king's coming to London to receive his grace and lordship, as well as their liberties. The queen and other lords and ladies petitioned King Frederick for the grant of revenues that they were accustomed to receive previously. Through great persistence and prayer from the queen and other lords, the king granted them grace. This was done at Shene. Two days after, the king came to London. The mayor of the city, sheriffs, aldermen, and other worthy men of the city rode out to meet him in good array, humbly and meekly submitting themselves to him as they ought to do. They brought the king and queen to London. When the king reached the gate of London Bridge, they presented him with a milk-white horse saddled, bridled, and trapped with gold and red cloth. The queen received a white palfrey in the same array, trapped with white and red cloth. All the citizens of London ran with wine, both white and red, for all manner of people to drink who would. Between St. Paul's and the cross in Cheape, a structure was made. A ruler standing on a high stage. In it were many angels with various melodies and songs. Then an angel came down from the high stage by a vice and placed a crown of gold, adorned with rich pearls and precious stones, on the king's head. Another was placed on the queen's head. And so the citizens brought the king and queen to Westminster into their palaces. The next day, after the mayor, sheriffs, and aldermen of London came to the king at his palaces at Westminster and presented him with two basins of silver, filled with coined gold worth 20,000 pounds. They prayed to him for his high mercy, grace, and lordship, and specifically for the liberties and franchises to be restored to them as they had been accustomed to before. The queen and other worthy lords and ladies fell on their knees and begged the king for grace to confirm this. Then the king took the queen and granted her request. And then They thanked the king and the queen and went home again. In the 15th year of King Richard's reign, certain Lords of Scotland came to England to seek worship through arms. These were the earl of March and he challenged the Earl Marshal of England to a duel with sharp lances on horseback. They rode together as two worthy knights and lords, but not the full challenge that the Scottish earl made, for he was thrown off both horse and man, and two of his ribs were broken with the fall. He was carried thence from Smithfield home to his inn, and within a little time after, he was carried home in a litter. Sir William Darell, knight, and the king's banneret of Scotland then made another challenge with Sir Piers Curteny, knight, and the king's banneret of England, for certain courses on horseback in the same field. When he had ridden certain courses and tried, he could not have the better, and he gave it up and would have no more. Sir Nicholas Hawkwood knight challenged Sir Peter, a courtesan knight of Scotland and the king's banneret of England, and turned his horse and rode to him. A squire named Cockburn from Scotland challenged Sir Nicholas Hawkwood in certain courses with sharp spears, and they rode five courses together. At every course, the Scot was thrown both horse and man. And thus, praise be to God, our English lords had the field.\n\nIn the seventeenth year of King Richard's reign, Queen Anne, who was his wife, died in the manner of Shene in the county of Surrey on Whit Sunday. And she was brought to London and then to Westminster. There she was buried and worthy entered beside Saint Edward's shrine. May Almighty God have mercy and pity on her soul. Amen.\n\nIn the twentieth year of King Richard's reign, he went over sea to Calais with dukes, earls, lords, and barons, and many other worthy squires, with great array and the commons of the realm in good array, as fitting such a king and price of his nobility and of his own person. King Richard did reverence and observe as befitted his liege lord and such a mighty king and emperor, towards the worthy and gracious lady who should be his wife, a young creature of 19 years of age, Isabella, the king's daughter of France. Along with many other noble lords of great name, both barons and knights, and a large crowd of people, two dukes of France came to the town of Gravening. One was the duke of Burgundy, and the other the duke of Bar. They demanded pledges before they would go any further. King Richard delivered two pledges to them for their safe passage and return, his two worthy uncles, the duke of Gloucester and the duke of York. These two went over the water of Gravening and stayed there as pledges until the marriage and feast were completed, and these two dukes of France came over the water at Gravening and went to Calais with this worthy lady. Dame Isabell, the king's daughter of France, came with many worthy lords, ladies, knights, and squires in the best attire they could muster. They were met at Calais by our men who welcomed her and her retinue with great reverence. She and her company were brought into the town of Calais and received with all the solemnity and worship that could be shown to such a lady. They were then brought to the king, who took her and welcomed her and all her fair company. A great solemnity was made. The king and his council asked the French lords whether all the arrangements and agreements made on both sides would be truly kept and honored without breach or delay. She was then brought to St. Nicholas Church in Calais for a worthy wedding with archbishops, bishops, and all the ministers of the holy church in attendance. They were then brought to the castle and set there. The two dukes of France and their people were served with great delicacy of rich foods and drinks plentifully to all strangers and others. No creature was warned for the feast, but all were welcome. There were great halls and tents set up outside the castle to receive all kinds of people. Every office was ready to serve them all. Thus, this worthy marriage was solemnly performed and ended with royalty.\n\nThe two dukes of France, with their people, took their leave of the king and the queen and returned to Gravening water. And there, the French lords, that is, the two dukes and all their folk, came over the water to Gravening. They met and took leave of each other, and then they departed. Our lords returned to Calais, and the French lords went over the water and back to France again.\n\nImmediately after, the king made himself ready with the queen and all his lords and ladies and all their people and came over the sea into England and to London. The Mayor and the citizens: The sheriffs with all the aldermen and worthy comrades rode against them to the Blackheath in Kent. There they met the king and queen, welcomed them in good array, and every man in the clothing of his craft and their minstrels before them. They brought them to St. George's Chapel in Southwark, and there they took their leave. The king and queen rode to Kennington. And after that, the people of London turned back, and in turning back to London Bridge, there was such a great press of people both on horse and on foot that eleven persons of men, women, and children were killed on the bridge. Amen. And afterward, the queen was brought to the Tower of London and stayed there all night. On the morrow, she was brought through the city of London and so forth to Westminster, and there she was crowned queen of England. Then she was brought again to the king's palaces, and there was held open court and a royal feast at her reception. In the twentieth year of King Richard's reign, all manner of people came to the crown. This was done on the Sunday following the feast of St. Clement. And on the twenty-fifth day of August next, due to ill excitement and false accusations, as well as great wrath and malice that King Richard had harbored towards his uncle, the good Duke of Gloucester, and the Earl of Arundell, and the Earl of Warwick, the king, in his ill temper and false counsel, arrested the good Duke of Gloucester himself that very day. The good Duke came to welcome the king, but the king had him arrested and taken to the town of Chelmsford. The good Duke was then taken down to the water and put on a ship to Calais and brought into the custody of the wardens by the king's command. At that time, the Earl Marshal was the captain of Calais. And by the king's command and his false counsel, the following was commanded: yt capytayn to put hym to deth. And anone certayn yemen that had the good duke in kepyng toke theyr cou\u0304seyle how that they sholde put hym to dethe. And this was theyr appoyntment / that they shold come vpon hy\u0304 whan he were in his bedde & a slepe on a fether bedde / & anone they bou\u0304de hym hande & fote and charged hym for to lye styll. And whan that they had done thus / they toke two towelles / & made on them two rydynge knottes / & cast the towelles aboute his necke / & than they toke the fether bedde that laye vnder hym & cast it vpon hym and than they drewe theyr towelles eche wayes / & some laye vpon ye fether bedde and vpon hym vnto the tyme yt he was deed / bycause yt he sholde make no noyse And thus they strangled this worthy duke vnto ye deth / vpon whose soule god for his hygh pyte haue mercy. Amen. \u00b6 And whan the kyng had thus arested this worthy duke & his vncle and sente\nhym to Calays he came agayn to Lon\u2223don in all ye haste with a wonders grete no\u0304bre of people. And as soone as he was comen he The earl of Arundell and the earl of Warwick were summoned before the earl himself, along with Sir John Cobham and Sir John Cheyn. They were arrested by him and detained until he convened his parliament. The earl of Arundell was allowed to attend the parliament as he provided sufficient bail to abide by the law and answer to all charges brought against him by the king and his council.\n\nIn the twenty-first year of King Richard's reign, a parliament was convened at Westminster, which was referred to as the great parliament. This parliament was called to judge these three noble lords and others as the king saw fit at that time. For the judgment, the king ordered the construction of a long hall and a large timber structure, which was called an hall, covered with tiles, open on both sides and at the ends, so that all manner of men could see throughout, and the trial was held on these aforementioned lords and judgment given at this hall. The king sent his writs to every lord, baron, and knight, commanding them to come against those who were his enemies. This was to be done with all possible haste, and they were to assemble at the king's side to prevent great loss, shame, humiliation, and destruction, as will be detailed later. The time came when Sir Henry of Derby arrived with a large army of men-at-arms and archers. The Earl of Rutland came with a strong force of both men-at-arms and archers. The Earl of Kent brought a large army of men-at-arms and archers. The Earl of March was to come in the same manner, and the lord [name] in the same manner with men-at-arms and archers following the king. Sir William every Monday brought a great parliament. And on the Friday next after the Earl of Arundel's, which was on St. Matthew's day, the apostle and evangelist, this judgment was passed in this hall in the palaces at Westminster. This was his judgment: He was to go on foot with his hands bound. The earl was led from the place of judgment in London to Tower Hill, and his head was to be struck off there. Several of the greatest lords who had sat on his judgment rode with him to the place of execution and witnessed it. The king's commandment was that foot soldiers and archers, a great multitude from Chestershire, accompanied the lords who had brought the earl to his death. They did so in fear that the earl might be rescued and taken from them when they entered London. He passed through the city to his death and accepted it peacefully. May God have mercy on his soul. Amen. Afterward, the Austin friars took up his body and the earl's head and carried them back to their place, where they buried him. The following day, Earl Richard of Warwick was brought into the parliament there instead of the Earl of Arundel. was judged, and they gave the earl of Warwick the same judgment that the forenamed earl had, but the lords had compassion on him because he was of greater age and released him to perpetual prison and put him in the Isle of Man. And then, on the Monday next after Lord Cobham of Kent and Sir John Cheyn, knight, were brought into the parliament into the same hall, and there they were judged to be hanged and drawn, but through the prayers and great instance of all the lords, that judgment was forgiven them, and they were released to perpetual prison. At this same time, Richard Whytingdon, Mayre of London, John Wodecok, and Willyam Askham, sheriffs of London, were ordered. At every gate of London during this same parliament, strong watches of men-at-arms and archers were stationed, and throughout every ward as well. And the king made five dukes and one Marchant and four earls, and the first of them was the earl of Derby, and he was made duke of Hereford, and the second was the earl of Rutland. The third was the earl of Kent and was made duke of Surrey. The fourth was the earl of Huntingdon and was made duke of Exeter. The fifth was the earl of Northampton. The earl of Somerset was made Marquess of Dorset. The lord Spencer was made earl of Gloucester. The lord Neville of Raby was made earl of Westmoreland. Sir Thomas Percy was made earl of Worcester. Sir William Scrope, who was treasurer of England, was made earl of Wiltshire. Sir John Montagu, earl of Salisbury.\n\nWhen the king had thus done, he held a parliament and a royal feast for all his lords and for all manner of people who would come there.\n\nIn the same year, Sir John of Gaunt, the king's uncle and duke of Lancaster, died in the Bishops' Inn in Holborn. He was brought from there to St. Paul's and the king made and held his funeral well and worthily with all his lords in the church of St. Paul in London, and he was buried beside Dame [name]. In that year, Duke Blueche's wife, who was the daughter and heir to the good Henry, Duke of Lancaster, fell into a dispute with Duke of Norfolk so greatly that they waged battle and cast down their gloves. They were taken prisoner and ensealed. The battle joined, and the day and place were set. This should be at Coventry. And there came the king with all his lords that day. He was seated in the field. Then these two worthy lords came into the field well and clean armed and well arrayed with all their weapons, ready to do battle. But the king intervened and took the quarrel into his hands. Immediately, Duke of Hereford was exiled for a term of ten years, and Duke of Norfolk and Archbishop of Canterbury, Thomas Arundell, were exiled and deposed from his see for the king's malice. And these three worthy lords were commanded and defended the king's realm immediately. Ships sailed to various harbors and crossed the sea to different loads, each on their way. The Duke of Norfolk went to Venice and there he died. / God have mercy on his soul, Amen. And King Richard made Sir Roger Walden a bishop of Canterbury in the 22nd year of his reign. And, through false counsel and the imagination of covetous men around him, blank charters were made and sealed by all manner of people throughout the realm. This was done for great covetousness, turning away all good hearts of the realm from the king forever after. And this was utter destruction and end to him, so high and so excellent a prince and king. Alas, such a king could not see. And then King Richard leased his kingdom and his royal land of England to four persons, who were Sir William. Scrope, earl of Wiltshire and treasurer of England, Sir John Bushe, Henry Green, and Sir John Bagot, knights, who turned to misfortune and death within a little time, as you shall find written afterwards. And then King Richard the Great Ordinance went himself over the sea into Ireland and many great lords with him, with large hosts to strengthen their king, men-at-arms and archers, and much great equipment suitable for war. And before he passed over the sea, he appointed and made Edmund of York his lieutenant, who had taken England on behalf of the king. And he passed the sea and came to Ireland, where he was well received and worthiest part of Ireland in a little time. And while King Richard had made before him the duke of Hereford, the dukedom of Lancaster was archbishop of Canterbury. Arundell shipped in the haven of Calais, and drew their course northward, and arrived in Yorkshire at Rauensporne arrived near Wydelyngton and entered the land for the first time with two lords and their retinue. Upon hearing of his arrival and knowing his location, many people from the realm drew near and welcomed the lords, encouraging them in all ways. They passed into the land and gathered a large following. When King Richard learned that these two lords had returned to England and had landed, he left his ordinance in Ireland and hurried to England as quickly as possible. He arrived at the castle where the king's steward was, who knew this. The king immediately entered the hall among the people and broke the yoke of the rival king's household. At once, every man was dispersed and abandoned their master and sovereign lord, leaving him alone. In this way, King Richard was brought down and destroyed, standing alone without comfort, support, or good counsel from any man. Alas for pity. Sir Henry Bolingbroke was supported by many English lords in his rebellion against King Richard II. He emerged from the north country to Bristol, where he met Sir William Scrope, Earl of Wiltshire and Treasurer of England, Sir John Bush, Sir Henry Green, and John Bagot. However, Bolingbroke managed to escape from them and fled to Ireland. Scrope, Bush, and Green, along with their men, were captured and executed for their treachery. After their deaths, King Richard was taken and brought before the Duke. A rumor spread in London that Richard had come to Westminster, causing the people to run there and cause chaos. However, the mayor and aldermen, along with other worthy men, managed to calm them down with soothing words. turned them home a\u2223gayne to London. \u00b6 And there was syr Iohn Slake dene of the kynges chapell of Westmynster taken & brought to Lon\u00a6don / & put in pryson in Ludgate. And af\u00a6ter that Iohn Bagot was taken in Ir\u2223londe & brought to London / & put in pri\u2223son in Newgate / there to be kepte and a\u2223byde his answere. \u00b6 And soone after the duke brought kynge Rycharde pryuely to London / & put him in the toure vnder sure kepynge as a prysoner. And than came the lordes of the realme wt al theyr cou\u0304seyle vnto ye toure to kynge Rychard & sayd to hym of his mysgouernaunce & extorcion that he had done / made & ordey\u00a6ned to oppresse all ye comyn people / & also to all the realme. Wherfore all ye comyn people of ye realme wolde haue hym de\u2223posed of his kyngdome. And so he was deposed at that tyme in the toure of Lon\u00a6don by all his lordes counseyle & comyn assent of all ye realme. And than he was put from ye toure vnto ye castell of Ledes in Kent / & there he was kepte a whyle / and than he was had from thens vnto ye castell of Pounfret, in the northern country, was kept in prison and soon after made his end. And when King Richard was deposed and held in custody, then all the lords of the realm, with the Romans' consent, chose this worthy lord, Sir Henry Bolingbroke, earl of Derby, duke of Hereford and Lancaster by right line and heritage. They found in him rightful manhood before all others, and they chose him and made him king of England among them.\n\nInnocent VII's council of two, and the third stood, and so a worse division was made than before, for they did not proceed with the ordainment. Robert was emperor after Wenceslas' reign for nine years. This man was duke of Barberia and earl of Palatine, a just man and good. He was crowned by Boniface IX. This man entered Italy with a great host of Almain soldiers against John, the duke of Galicia, but he returned with a great wound. It was just that he suffered by divine justice.\n\nJohn XXI succeeded Alexander IV for three years. He first... Begin well for an unity, and he was in the court church through his marvelous prudence and wit, sparing no labor nor thing until he had made a full peace among the clergy. And it is written of Sir Henry Bolingbroke, earl of Derby, who reigned after King Richard. After King Richard the Second was deposed and driven out of his kingdom, the lords and commons were often found in him and in deeds proven, on St. Edward's day, the confessor, he was crowned king of England at Westminster by the assent of all the realm next after the deposition of King Richard. He made Archbishop of Canterbury Henry Beaufort, and Bishop of London, for the earl of Arundel's son, who came with him over the sea from Calais into England, earl of Arundel, as his father had been, and put him in possession of all his lands. He made him homage and fealty unto his liege lord, the king, as all other lords had done. And then immediately died King Henry. Richard was allegedly killed at Pounfret Castle in the north country, where he was detained for several days without food or drink, leading to his death. However, many people in England and other lands believed he survived and continued to live. Regardless of the truth, the populace held to their false opinion, and many suffered great harm and untimely deaths as a result. When King Henry learned of his demise, he ordered various spies and a great deal of reverence and solemnity for the funeral rites. Richard was transported from St. Paul's to Westminster Abbey for his final service, and from there, he was taken to Langley for burial. May God have mercy on his soul. Amen.\n\nIn the first year of King Henry's reign, he celebrated Christmas at Windsor Castle. The duke of Awareness visited the king on the twelfth evening and chilled him. The duke of Surrey, the duke of Exeter, the earl of Salisbury, the earl of Gloucester, and others of their affinity were accorded to make a submission to the king on the twelfth day at night. And there they planned to kill the king in his bed. The duke of AWMARLE warned the king. Then the king came to London privately as quickly as he could to seek help, support, and counsel. And immediately those who intended to put the king to death fled in haste. The duke of Surrey and the earl of Salisbury departed with all their men to the town of Chichester. The people of the town would have arrested them, but they refused to submit to their arrest. Instead, they stood at defense and fought manfully. However, they were eventually overcome and taken. The dukes' heads of Surrey and Salisbury, as well as many others, were cut off, and their quarters were put into sacks. Heads on poles were carried through the city of London to London Bridge, and there they were set up high. Quarters were sent to other good towns and cities in England and set up there. At Oxford, Sir Blount knight and Sir Benet Cely knight, and Thomas Wyntersell squire, were taken and beheaded, and their heads were set on poles and brought to London and set upon the bridge. In the same year, at Prittlewell in a mill in Essex, Sir John Holland, the Duke of Exeter, was taken with the commons of the country. He was brought from the mill to the Palace, and to the same place where King Richard had arrested Thomas of Woodstock, Duke of Gloucester. There they cut off the Duke of Exeter's head and brought it to London on a pole, where it was set upon London Bridge. In the same year, at Bristol, the lord Spenser, whom King Richard had taken, was taken. In this year, Robert, Earl of Gloucester, and the commoners of the town of Bristol took him and brought him to the market place of the town. There they beheaded him, and his head was sent to London and placed on London Bridge. In the same year, Sir Bernard Brokes, knight, was taken and arrested and brought before the king's justices. He was sentenced to walk from the city of London to Tyburn, and there they hanged him, and his head was placed on London Bridge. In this year, King Henry sent Queen Isabella back to France, who was King Richard's wife. He gave her gold, silver, and many other jewels, and she was discharged of all her dowry and sent out of England. In the second year of King Henry IV, Sir Roger Clarington, knight, and two of his men, the priory of Laude, eight friars minor, and some masters of divinity, and others for treason against the king, were drawn and hanged at Tyburn. persons. And a great discord and debate arose in the court of Wales between the lord Grey and the king's people, both English and Welsh. This lasted for about 14 years. Grey, finding that Owen had instigated this, immediately ordered a strong force of arms, archers, and much other equipment for war. For the purpose of quelling and destroying the malice of this false Welshman. And then the king came into Wales with his power to destroy Owen and other rebel Welshmen. But they fled into the mountains, and there the king could do them no harm in any way, for the mountain showed itself to him through various tokens that something terrible was about to happen. This star was named by the clergy as the Comet of Stella. And on St. Mary Magdalen's day following in the same year, the Battle of Shrewsbury took place. Sir Henry Percy, the earl's son of Northumberland, came with a great multitude of men of arms and archers, and gave battle to King Henry IV. Through false and wicked parts of his people in the field, and Sir Thomas Percy was taken and kept in custody for two days. The king had encamped among his people on both sides. And Sir Thomas Percy was judged to be drawn and hanged, and his head struck off for his false treason at Shrewsbury. His head was brought to London and placed on the bridge. And on the king's side in the battle, the Earl of Stafford and Sir Walter Blount in the king's coat armor under the king's banner, and many more worthy men were slain. On whose souls, God have mercy, Amen.\n\nIn the fourth year of King Henry's reign, the emperor of Constantinople came to England with many great lords, knights, and much other people of his country to King Henry with him to speak and to amuse himself, and to know the condition of our people, and the customs of England. And our king with all his lords received and welcomed him generously and respectfully. & all his meyny yt came wt hym / & dyd hym all ye reuert they coude & myght / & anone the kyng co\u0304mau\u0304ded al maner offycers yt he shold be serued as ryally as it longed to suche a worthy lord & emperour vpon his owne cost / as longe as he & his men were in Englond. \u00b6 In this same yere came dame Iane ye duchesse of Brytayn into Englonde: and londed at Falmouth in Cornewayle / and from thens she was brought to ye cite of Wynchestre / & there she was wedded vnto kynge Henry the fourth / in the abbey of say\u0304t Swythyus with all ye solempnite yt myght be done & made. And soone after she was brought from thens to Londo\u0304. And the Mayre & the aldermen wt the comyns of the cite of Londo\u0304 rode agaynst her & welcomed her & brought her through ye cite of London to Westmynster / & there she was crow\u2223ned quene of Englonde / & there ye kynge made a ryall & a solempne feest for her & for all maner men yt thyder wolde come. \u00b6 And in this same yere dame Blau\u0304che the eldest doughter of kyng Henry was sent ouer see wt the erle of In the fifth year of King Henry's reign, Lord Thomas, the king's son, and the Earl of Kent, along with many other lords, knights, and archers with men and arms, set out to chastise the rebels who had caused harm to Englishmen and merchants, as well as to many towns and ports in England along the coast. Lord Thomas, the king's son, led this expedition. The Englishmen came before the town of Sluse, among all the ships of various nations that were there. Afterward, they sailed with their ships among them and stayed on land for two days. They then returned to their ships and took the broad sea. There they met three Caracks of Genoa, which were laden with various merchandise and well manned. They fought together for a long time, but the Englishmen gained the victory. They brought the Caracks into the Cambre before Winchelsea. The people turned them back and went no further at that time.\n\nAt the same time, Serle, a servant of King Richard's robes, came into England from Scotland. He told many people that King Richard was in Scotland, and so many believed his words. A great part of the realm's people were in great error and grumbled against the king due to the false information and lying reports this Serle had made. For many trusted and believed in his words. But at the time, last he was taken in the northcountry & there by law judged to be drawn through every city and good burg town in England & so he was served & at last brought to London to the Guildhall before the Justice & there he was judged to be brought to the Tower of London & there to be laid on a hurdle & the hurdle to be drawn through the city of London to Tyburne & there to be hanged & then quartered & his head smitten off & set on London bridge & his quarters to be sent to four good towns of England & there set up. And in the sixth year of King Henry's reign, the Earl of March of Scotland, by safe-conduct, came into England to challenge Sir Edmond Earl of Kent to certain courses of war on horseback. And so this challenge was accepted & granted & the place taken in Smithfield at London. And this Earl of March came proudly into the field as his challenge asked. And anon came in the Earl of Kent & rode to the Scot & manfully rode together. In the sixth year of King Henry's reign, Sir Richard Scrope, archbishop of York, and the Earl Marshal of England gathered a strong power against King Henry. Hearing of this, the king came with his power northward and met them at York. There, the two lords were taken and brought before the king. Immediately, judges were set, and they were brought forth and judged to death. Both their heads were struck off, and there they ended their lives. May God, for His mercy, have pity on their souls. Amen.\n\nAfter this was done, the king went to London and rested there. Then, in the eighth year of King Henry's reign, Dame Lucy, the sister of the Duke of Milton, came in. In England and London, a wedding took place between Sir Edmond Holland, Earl of Kent, and a lady in the priory of St. Mary Overies in Southwark. The king was present and gave the bride to the church door. After the wedding and mass were completed, the king himself led this worthy lady to the bishop's place in Winchester, where a great feast was held for all who wished to attend.\n\nIn the same year, Sir Robert Knolles, a worthy warrior, died at his manor in Norfolk. From this great torchlight, he was brought to the White Friars in Fleet Street, where a solemn feast and a royal entertainment were held for both rich and poor. He is buried in the middle of the church there, and may God have mercy on his soul. Amen.\n\nIn this same year, Sir Thomas Rampston, Knight and Constable of the Tower of London, drowned at London Bridge as he came from Westminster inward. In the same year, Philip the younger, daughter of King Henry, was taken over sea to Denmark with Richard, duke of York, and Comyn, bishop of Norwich, and many other lords, knights, squires, ladies, and gentlewomen who belonged to such a king's daughter. The king received this worthy lady as his wife and welcomed these worthy lords. They were brought to a town called Londo in Denmark, where this lady was wedded and consecrated as queen of Denmark, along with Norway and Sweden. The wedding was solemnized with great pomp, and when the feast and marriage were completed, these lords and ladies took their leave of the king and the queen and returned safely to England, thank God. In the eighth year of King Henry's reign, there was a man called the Welsh clerk, and he accused a knight named Sir Percyvale Snowdon. In this year, Sir Henry Earl of Northumberland and Lord Bardolf came from Scotland for the purpose and destruction of King Henry. Therefore, those from the northern lands rose against them and fought with them. They were defeated and dispossessed them. Lord Bardolf was taken to London and there, on Ludgate Bridge, they were set for treason that they had plotted against the king. In the ninth year of King Henry's reign, Sir Edmond Holland, Earl of Kent, was made Admiral of England to guard the sea. He went to the sea to see how many royal ships were well armed and appointed with many good men of arms and archers, and well defended for war in the name of England. He landed at last on the coast of Britain in the isle of Brittany, and besieged the castle and assaulted it. They withstood him with great defense and strength. And immediately he laid his ordnance. In the laying of a gun, a quarrel came and struck Good Earl Edmond in the head, and there he caught his death. But they did not leave until they had taken the castle and all that were in it. And there this good lord died. His men came home again into England with the earl's body and was buried among his ancestors worthy.\n\nIn the same year, there was a great frost in England that challenged the Earl of Somerset, and the earl defied him manfully with all his challenges and put his adversary to the worst. And on the first day, a man of arms from the Seneschal's party entered the field. The next day, another man of arms entered, and Sir Richard of Arundel knight engaged him. In one point, Henry had the better of him, bringing him to his knee. On the third day, another man of arms entered the field, and against him came Sir John Cornwall knight. He defeated his adversary manfully and nobly in all points. On the fourth day, a man of arms from Henaud's party entered, and against him came John Chaines' son. He manfully defeated him, casting horse and man into the field. The king, impressed by his valor at that time, dubbed him knight. On the fifth day, another man of arms from Henaud's party entered the field, and to him came Sir John Steward knight. He manfully defeated him in all points. On the sixth day, The day after, another man named Henaud was challenged, and William Porter, squire, bravely quit him in the field, and the king knighted him at the same time. On the seventh day after, another man of arms of Henaud was challenged, and John Standish, squire, bravely quit him and had the better in the field. The king knighted him the same day. Another man of arms of Henaud was challenged, and a squire from Gascony was proudly and manfully quit by him in the field. The king knighted him immediately. On the eighth day, two men of arms of Henaud were challenged, and two soldiers of Calais named Burghes, who were brothers, bravely quit their adversaries and had the better in the field. Thus, the challenges ended with many great honors. And the king, in reverence of these worthy strangers, made a great feast. They gave them many rich gifts. And then they took their leave and went home again into their own country. In the same year, the Earl of Beaufort, who was captain of Calais and was buried at the abbey of the Tower Hill, on whose soul God have mercy, Amen. In the same year, Lord Thomas, Henry's son, wedded the Countess of Somerset. In this same year, the embassadors of France came into England from the Duke of Burgundy to the Prince of England, Henry's son and heir, for help and succor of me with arms and archers against the Duke of Orl\u00e9ans. And then the Earl of Arundel, Sir Gilbert Umfreville, Earl of Kent, and Lord Cobham, Sir John Oldcastle, and many other good knights, worthy squires, and men of arms and good archers, went over the sea into France. They came to Paris to the Duke of Burgundy, and there he received and welcomed these English lords and all the others. And then it was done to write that the Duke of Orl\u00e9ans had come to Saint-Clou fast by Paris with. A great number of men and arms, including arbalests, went out with the Englishmen and fought against them at the bridge of St. Clare. There they slew many Frenchmen and arbalestiers. The remainder fled and would no longer stay. Our Englishmen then returned to Paris, took their leave of the duke, and safely returned to England. The duke of Orl\u00e9ans sent embassadors to England to King Henry IV requesting his help and support against his deadly enemy, the duke of Burgundy. And then the king made Thomas his son duke of Clarence, his other son John duke of Bedford, his other son Umfraville duke of Gloucester, and Thomas Beaufort earl of Dorset, and the duke of Aumerle he made duke of York. The king then ordered his son Thomas duke of Clarence, Thomas Beaufort earl of Dorset, and John Cornwall, along with many other lords, knights, squires, and men-at-arms and archers, to go out to sea towards. The duke of Orl\u00e9ans received assistance and reinforcements. These noble lords set sail from Hampton and crossed the sea to Normandy, landing at Hogges. There they met Lord Hambe and his retinue of 7,000 Frenchmen and three sergeants of arms. A battle ensued, and of them, 7,000 men of arms and 4,000 horses were taken. Several Frenchmen were also killed in the field. They then rode through France, taking castles, towns, and killing many Frenchmen who resisted. They took many prisoners as they rode, and continued until they reached Bordeaux, where they rested for a while and put the country in order. The vintage was not yet ready for sailing. The duke and his men returned safely to England, thanked be God. In the same year, the king's coin was changed throughout England by the king and his council. That is, the noble, half-noble, and farthing of gold were changed. In the forty-fourth year of King Henry's reign, he ordered the preparation of war galleys. He intended to cross the great sea and reach Jerusalem, where he planned to end his life. But God visited him with infirmity and severe sickness, preventing him from carrying out his plans. He was taken to Westminster in a beautiful chamber, where he asked his chamberlain what chamber he was in. The chamberlain replied, \"Jerusalem.\" The king then said that the prophecy foretold that he would end his life in Jerusalem. He prepared himself for God and disposed of his will. Soon after, he died and was carried by water from Westminster to Feversham. From there, he was taken by land to Canterbury and entered the abbey of Christchurch. He was buried beside St. Thomas of Canterbury's shrine. King Henry ended his life around mid-Sunday in the year of our Lord AM. Martin V was pope after John XXIII. This was chosen by the Council of Constance, and those before him were deposed. This was the mightiest pope ever in riches and a great judge. He built towns, walls, streets, and destroyed heresies, doing much good through the noble prince Sigismund. He gathered much money to reclaim the holy land but death came upon him and prevented him from completing the task. He convened a council before his death on this matter and there he deceased. Eugenius was pope after Martin, ruling for seventeen years. He was peaceably chosen after the death of Martin, and there was no doubt that he was pope. However, he was expelled from Rome and fled naked. He was cited to the Council of Basel and deposed, but he did not comply. This led to another conflict. his deth / & those that fa\u00a6uoured him sayd he was worthy moche louynge / & the contrary sayd those that were agaynst hym / but what someuer he was after he had taken the dignite vpon hym / afore he was of grete absty\u2223nence & of good fame / & that he dyd after that I leue to the iudgement of god.\n\u00b6 Of kynge Henry the fyfth that was kynge Henryes sone.\nANd after the deth of king Henry the fourth regned kynge Henry his sone that was borne at Monmouth in Wales / that was a worthy kyng & a gracyous man and a grete conquerour. And in ye fyrst yere of his regne for grete loue and goodnes he sent to the f\u2022 chare were trapped in blacke and beten with dyuers armes / & many a torche brennynge by all the waye tyll he came to Westmynster / & there he let make for hym a ryall and a solempne en\u2223terement / & buryed hym by quene Anne his wyfe / as his owne desyre was / on y\u2022 ferther syde of saynt Edwardes \u2022 abbey of saynt Peters of Westmyn\u2223ster / vpon whose soule god haue mercy. \u00b6 And in this same yere were certayne lollers taken and found those heretics who had proposed, through false treason, to have killed our king and destroyed all the clergy of the realm. But our Lord God would not allow it. In haste, our king had warning of this and of all their false ordinances and workings. He came suddenly to St. Johns Without and immediately took some of the Lollards and false heretics and brought them before the king's presence. There they revealed their false purpose and ordinances, how they would have done and wrought if they could have ruled and had their will. They named their captains and governors. Then the king commanded them to the Tower of London. He took more of them both within and without the city and sent them to Newgate and to both the clergy and the king's justices. There they were questioned for their false heresy and condemned before the justices for their false treason. This was their judgment: they should be drawn from the gallows. In the first year of King Henry's reign, a tour to St. Giles Fields was arranged for Sir Roger Acton knight, who was charged with heresy and treason against the king and the realm. He appeared before the clergy and was convicted of heresy, sentenced to be burned. He was drawn from the Tower of London through the city to St. Giles Fields and hanged and burned there. In the second year of King Henry's reign, he held a council with all the lords of the realm at Westminster. There he made this demand and begged them, out of their kindness and good counsel and will, to show him regarding the title and the right he had to Normandy, Gascony, and Guyenne. These territories, which the king of France unjustly and wrongfully held, had been held by his ancestors before him. His lords gave him counsel to send embassadors to the king of France and his council, requesting that he surrender his rightful territories: Normandy, Gascony, and Guyenne, which his predecessors had held before him, or else he would conquer them with the help of Almighty God in a short time. The Dauphin of France answered through our embassadors that the king was too young and not yet ready to wage war against him, and was unlikely to be a good warrior to undertake such a conquest. In contempt and disdain, he sent a ton of tennis balls to him because it would be more becoming for him and his lords to engage in such play instead of waging war. Our lords, the embassadors, then took their leave and returned to England, informing the king and his council of the unfavorable response they had received and the insulting gift he had sent. When the king had heard this, The Dolphin was greatly displeased and very angry towards the Frenchmen and the king and the Dolphin. He intended to avenge himself on them as soon as God granted him grace and might. Immediately, they made ten balloons for the Dolphin in all haste, which were large stones for the Dolphin to play with. Then, the king summoned all the lords and held a great council at Westminster. He told them the answer they had received from the Dolphin and of his worthy gift he had sent to him and his lords to play with. And there, the king and his lords agreed that they should be ready in arms with their power and get all the men of arms and archers that could be obtained, as well as all other supplies necessary for war, and be ready with all their resources to meet at Southampton by Lammas next following without any delay. Therefore, the king ordered his navy of ships with all manner of supplies and provisions. Three hundred and twenty sail warships were in the harbor of Southampton. And there a great disease and a foul mischief arose. There were three lords who, trusted greatly by the king, had planned and imagined the king's death and thought to have slain him and all his brothers if he had taken the sea. These three lords were named: Sir Richard Earl of Cambridge, brother to the Duke of York; the second was Lord Scrope, treasurer of England; and the third was Sir Thomas Gray, knight of the North Country. And these three aforementioned lords, for the sake of money, had made a promise to the Frenchmen to kill King Henry VIII and all his brothers by a false pretense, either suddenly or if they had been warned. But almighty God, with his great grace, held his holy hand over them and saved them from these perilous men. And for this they received from the Frenchmen a million of gold, which was openly proven there. The three were all judged to death for false treason. This was the judgment: they should be led through Hampton and beheaded without the north gate. And thus ended their lives for their false covetousness and treason. Immediately after this, the king and all his men made ready and sailed forth with 1500 ships. They arrived at St. Catherine's in Normandy on the Assumption of the Virgin Mary. Then they went to Harlech and besieged the town land and waterways. The captain of the town was summoned and ordered to surrender it. He refused, vowing to yield none. The king then laid siege to the town with guns, engines, and trebuchets, and shot and cast at the walls and town. He also knocked down both towers and the town and placed them on the ground. There he played at the tens with his heavy cannonballs. They were within the town when they should play their song was well underway. Alas, that ever such tennis balls were made, and cursed, though the war began, and the time that they were born. And on the morrow, the king cried at every gate of the town that every man should be ready early the next day to make an assault on the town. William Boucher and John Graut, along with twelve other worthy burgesses, came to the king and begged him with their royal princehood and power to withdraw his malice and destruction that he did to them. They begged him for a respite of eight days and true terms if any rescue might come to them, or else to yield up the town to him with all their goods. Then the king sent forth the captain and kept the remainder with him. And Lord Gau\u00e7orte, captain of the town, went forth to Roen in all haste to the Dolphin for help and succor, but there was none, nor any man of rescue. For the Dolphin would not wait. And thus this captain returned to the king and yielded up the town. The king delivered him the keys. Then he summoned his uncle, the earl of Dorset, and made him captain of Harlech town, delivering him the keys and instructing him to expel all the fresh people, men, women, and children, and fill the town with English people. The king then sent to England and proclaimed in every good town of England, inviting any skilled men and women to come and settle there, promising them a household and inheritance for themselves and their heirs forever. Many merchants and craftsmen came and settled there to strengthen the town, and were welcomed. When the king saw that the town was well supplied with provisions and people, this worthy prince took his leave and set off for Calais by land. The French heard of his coming and thought to prevent him from passing that way, intending to break down all the bridges where any passage was possible for horse and man, so that no one could cross the rivers either on horseback or on foot. for all his people went and sought his way far upward toward Paris, and there was all the royal power of France assembled and ready to give him battle and destroy all his people. But almighty God was his guide and saved him and all his men, and defended him from his enemies' power and purpose. Thank God who saved him, his own knight and king in his right title. And then our king, beholding and seeing the great multitude and number of his enemies to withstand his way and give him battle, then the king, with a meek heart and good spirit, lifted up his hands to almighty God, and begged of His help and the day to save his true servants. Then our king gathered all his lords and other people about him and bade them all to be of good cheer, for they should have a fair and gracious victory and the better of all their enemies, and prayed them to make themselves ready for battle, for he would rather die that day in the field than be taken by his enemies, for he would never put the realm of England to ransom for his person. The duke of York fell on his knees and begged the king for a bone, asking for it on the day that he would value in battle. The king granted his request and said, \"Thank you, cousin of York, and pray make yourself ready.\" Then he ordered every man to prepare a stake of tree with sharp ends, so that the stake might be planted in the earth at a slope, preventing their enemies from charging on horseback, as it was their false purpose. And all night long, the Frenchmen made great fires and reveled loudly, mocking and playing dice with our king and his lords, believing they all belonged to them. An archer was always present for a blank of their money.\n\nThe morning dawned, and by good advice, the king arrayed his battle and his wings, charging each man to keep them together. When they were ready, he asked what time of the day it was. was and they said \"pryme.\" Then our king said, \"Now is good time, for all England prays for us. Therefore, be of good cheer and let us go on our journey.\" And he said this with a loud voice, in the name of the almighty God and St. George, hoist banner; St. George, this day be your help. And then the French came charging down, as if they would have ridden over all our men. But God and our archers made them stumble, for our archers never shot an arrow amiss, but it pierced and brought down both horse and man. For they shot that day for a wager. And our stakes made them top each other, they lay on heaps two spear lengths high. And our king with his men and soldiers and archers pressed them so thick with arrows and laid on with stakes. And our king with his hands fought manfully that day. And thus, Almighty God and St. George brought our enemies to the ground and gave us victory that day. There were slain of Frenchmen in the field of Agincourt. mt were take\u0304 / & there were nombred that daye of Frensshmen in the felde moo than syxe score. M. But god that daye fought for vs. And after came there tydynges to our kynge that there was a newe batayle of frensshmen ordeyned redy for to stele on hym & came towardes hym. And anone our kyng let crye that euery man sholde slee his pry\u2223souers that he had taken / & anone araye the batayle agayne redy to fyght with the Frensshmen. And whan the Frenssh\u00a6men sawe that our men kylled downe theyr prysoners / than they withdrewe\nthem & brake theyr batayle and al theyr araye. And thus our kyng as a worthy conquerour had that daye the victory in the \u2022 they myght be holpen And there were deed in y\u2022 felde the duke of Barry / the duke of Alau\u0304son / the duke of Braband / the erle of Nauerne thefe constable of Frau\u0304ce / and .viij. other erles and the archebysshop of Saunce / and of good barons an .C. and mo / & of worthy knyghtes of grete alyaunce of cote ar\u2223mures .xv. ho\u0304dred. And of Englysshmen were deed yt daye the good The duke of York and the earl of Suffolk, and all other Englishmen, numbering 26 bodies, gave thanks to God. This battle took place on a Friday, which was St. Crispin and Crispian's day in the month of October. Immediately, the king commanded the burial of these men, with the duke of York to be carried forth with him and the earl of Suffolk. Prisoners included the duke of Orl\u00e9ans, the duke of Bourbon, the earl of Vendome, the earl of Ew, the earl of Richmond, and Sir Buttes, who brought the king into England and landed at Dover in Kent with all his prisoners safely. And all the communers and crafts came to the black king and his prisoners passed forth by them, titled as religious men with processions. Thus, the king came riding with his prisoners through the right of London, where many a fair sight was shown at all that concerned it and at the cross in Cheap as a heavenly array of angels, archangels, patriarchs, prophets, and virgins. divers melodies singing and singing to welcome the king and all the court. They sensed to welcome the king, and there they sang for his gracious victory. King and rode home again.\n\nIn the third year of King Henry the Fifth's reign, the fifth came the emperor of Almain, king of Rome and Hungary, into England. And so to the sheriffs and worthy crafts of London, by the king's commandment, met him on the black heath. And there they welcomed him and brought him to London with the king and all his lords in good array. And there was a worthy meeting between the emperor and King Henry the Fifth. King Henry took the emperor by the hand and so they came riding through the bishops' stand, holding sensers in their hands, singing to them. And then they took their horses and rode to Westminster. The king lodged the emperor in his own palaces, and there he rested a great while, and all at the king's cost. Soon after came the duke of Holland into England. The emperor came to England and spoke with our king Henry. He was worthy received and lodged in the bishop's Inn of Ely, all at the king's cost. When the emperor had rested and seen the land in various places and knew the comforts, by the passage of time he took his leave of the king. But before he went, he was made a knight of the garter and received and wore the liveries. And then he thanked the king and all his lords. And then the king and he went over the sea to Calais and stayed there a long time to have an answer from the French king. And at last it came and pleased him not at all. And so the emperor took his leave of the king and passed forth in God's name. Our king came back to England in all haste, and he was on St. Luke's evening that he came to Lambeth. And on the following Monday, he came to the parliament at Westminster. In the same year, there was a great famine of corn in England, but thank God it did not last long.\n\nAnd in the fourth [year/part of this reign]... In King Henry's fifteenth reign, he convened Parliament at Westminster in the beginning of October and it continued until the purification of our Lady next after. Granted to him was a full tax for maintaining his spiritual and temporal wars. The king prayed all his lords to prepare themselves to support him in his right. Duke of Bedford was appointed protector and defender of the realm of England in his absence, and he was charged to keep the laws and maintain both spiritual and temporal matters. When the king had thus arranged everything, on St. Mark's day, he took his horse at Westminster and rode to Paul's. There he offered and took his leave. So he rode forth with his ordinance gathered together and well supplied, as became such a royal king, with all manner of victuals for such a royal company, that is to say, geese, tripe, engines, sows bastilles, bridges of leather. scalyers: laders / malls / spades / shoes / pykes / paweys / bows & arrows / bowstrings & tons / chests & pipes full of arrows as needed for such a worthy warrior. Nothing was to be sought who came there, there came to ships laden with guns & gunpowder. And when this was ready and his retinue came, the king and all his lords with all his royal host went to ship and took the sea and sailed into Normandy. And when the king heard of many enemies on the sea, that is to say nine great carracks / hulks galleys & ships were coming to destroy his navy. And immediately he commanded the earl of March to be ready and in the sixth year, the earl Marshal lodged with a large army and a strong power before the castle gate. And then was the earl of Ormonde, the lord Harrington, and also the lord of Kent, & Sir Richard earl of Arundell, & the lord Ferers with their retinues before the gate of the pound. And each of these lords had strong ordnance. The king made a laager over the lee. The king placed a strong and mighty chain of iron in the River Seine and ran it through great piles firmly fixed in the ground, preventing any vessel from passing. Near this chain, the king ordered a bridge to be built over the River Seine, allowing men, horses, and all other traffic to go back and forth at all times as needed. Earl Warenne arrived, having taken Dover from King Henry of England, and the king immediately sent Earl Warenne to Cawood to ask for his submission. Earl Warenne came out and four other burghers accompanied him. They begged Earl Warenne to put the town under composition, allowing King Henry's army to pass safely through their territory, which he had won and regained. King Henry welcomed them warmly at Saint Hilary's gate. The king then assigned the priory of Kilmainstern's north side to stop them. Their passage was before Lyons, and of this ordinance they were witnesses. And none, king, captain, Franche, long-reigning king, held captive, and the king spared neither man nor child. And they continually cried out for a Clarence, a Clarence, and St. George. And there were kings on the side, a worthy man named Springs, whom the king, the abbot of Canterbury, fasted for the soul of William the Conqueror. And then the king entered the town with his brother, the duke of Clare, and many other worthy lords, with much solemnity and mirth. And then the king commanded the captain to deliver the keys and the castle at his command. And under this command were towns and the castle of Bayeux, with other towns, fortresses, and villages, to the number of 14. And so, at the end of the 14th day, the captain of the castle came out and delivered the keys and the castle to our king, and Bayeux and the other 14. The king delivered towns to him, and immediately the king delivered the keys to the Duke of Clarendon and made him captain both of the town and the castle, as well as captain of Baycus and all the other towns. And he passed them on, under pain of death. More than fifteen hundred women left the town in one day. The king filled the town and castle with English men and appointed two captains, one for the town and another for the castle, charging them on their lives to keep the town and castle well. Before our king went there, Falstaff Newelyn laid siege to Shrewsbury, and the duke of Gloucester with a strong power and mighty forces took it and made him captain of the same town. At the same time, the Earl of Warwick laid siege to Donington and took it, putting a captain in charge. As for the Earl of March, the king ordered him to sail out to sea and keep the coasts. England, for all manner of enemies, the wind arose upon them, causing them all to believe they would be lost. But through the grace of Almighty God and good governance, they weathered the storm. Two carracks and two balingers, along with their cargo and crews, were lost. Another carrack drove before Hampton and threw its mast over the town walls. This occurred on St. Bartholomew's day. Once the storm had ceased, this worthy earl of March took his ships with his men and went to the sea, landing in Normandy at Hogges. He then rode towards the king, and the Frenchmen fled before him. An Anthony Pigge joined them and followed them all the way until they reached a great body of water. There they feared they would be drowned, as the water closed in around them and they could not get out. But at the last, Almighty God knew the entire countryside. The king welcomed him and took his journey to Argentan. Immediately upon his arrival, it was: In the fifth year of King Henry's reign, Sir John Oldcastle, later Lord Cobham, was arrested for heresy and brought to the Court of London. He broke free gladly and they went forth in haste, keeping the assigned place and quitting it as good warriors to their king. Now I will tell you which were the chief captains and governors of the city of Rouen. Monsieur Guy Butler was chief captain of both the city and the castle. Monsieur Termegan was captain of the port de Caur. Monsieur de la Roche was captain of the disners. Monsieur Anthony was The lieutenant to Monsieur Guy Butler. Henry Chantfien was captain of the porte de la Pount. John Mantreuas was captain of the porte de la castel. Monsieur de Preaux was captain of the porte of saint Hilaria. The bastard of Tyne he was captain of the porte Martenuylle. And Graud Iakes arranged the worthy war portes for them as they should encounter us. Each captain led five men of arms and some more. And at the first coming of our king, there were numbered by heralds to three hundred men and women and children, young and old. Among all these was many a manful man with his hands, and they proved themselves when they issued out of the city, both on horseback and on foot. They never came out alone through one gate, but at three or four gates. And at every gate, two or three thousand good men's bodies were armed and manfully encountered our Englishmen. And many people were killed various times with guns, quarrels, and other ordinance. This siege lasted twenty weeks, and they ever\n\n(Note: The text appears to be in Early Modern English, but it is mostly legible and does not require extensive correction. Only minor corrections have been made for clarity.) of the town trusted men of arms drove out the poor people at the gates of the town for spending of victuals, and immediately outlawed them, they horses and harness, and the commons of the town to abide and dwell still in the town, annually to pay to him and his successors for all manner customs. And after that Rouen was obtained, Deep and many other towns in base Normandy gave it over without a stroke or siege when they understood that the king had gone to Duke of Burgundy and the Dauphin, who were sworn on God's body that they should love and assist. Murdered in the presence of the Dauphin, therefore, the Frenchmen were greatly dismayed, and of very necessity labored to have a treaty with the king of England. For the king of England daily wanted from them towns, castles, and fortresses. Also, this same year Queen Joan was arrested and brought into the castle of Leeds in Kent. And one friar Randolf, a doctor of divinity, her confessor, was slain by the person of the Tower falling at. And after Queen Jane was delivered, in the seventh year, both the king of France and of England came to an agreement, and King Henry was made heir and regent of France, and married Queen Katherine, the king's daughter of France, at Troyes in Champagne. The king with his new wife went to Paris, where he was royally received. From there, he went with his lords and the duke of Burgundy and many other lords of France and laid siege to various towns of France that belonged to the Dolphin's party and conquered them. However, the town of Melun held out for a long time, as it had good defenders.\n\nIn the eighth year, the king and queen crossed the sea and landed on Candlemas Day in Dover. And on the fourteenth day of February, the king came to London, and on the twenty-first day of the same month, the queen came, and on the twenty-fifth day, she was crowned at Westminster.\n\nFurthermore, in the same year, after Easter, the king held a parliament at Westminster, at which parliament it was ordained that the gold in England be assessed. Coyne should be weighed, and none received except by weight. And immediately after Duke of Clarence was slain in France, and various other lords taken prisoners, such as the Earl of Huntingdon, the Earl of Somerset, and others, because they would not take any archers with them, but thought to have overcome the Frenchmen themselves without archers. Yet when he was slain, the archers came and rescued the body of the duke, which they would have carried away with them. God have mercy on his soul; he was a valiant man. And in the same year between Christmas and Candlemas, the town of Melun was yielded to the king. In the ninth year, on St. Nicholas Day in December, Henry, the king's first-born son, was born at Windsor. His godfathers at the font were Henry, Bishop of Winchester, and John, Duke of Bedford. The Duchess of Holland was godmother. Henry Chicheley, Archbishop of Canterbury, was godfather at the christening. In the tenth year, the city of Meaux in Brie was taken, which had long been held by the enemy. In this year, the queen was besieged. And in the same year, the queen shipped at Hampton and sailed over to the king in France. She was worshipfully received by the king in France, as well as by her father, the king of France, and her mother. King Henry VIII remained in France and held great estate, and they dined at a grand feast in Paris, where the queen was crowned. This was the first time she had been seen in public, and all the people came to his court except the king of France, who held no estate or rule but was left almost alone.\n\nAlso in this year, the weathercock was set atop St. Paul's Steeple in London. In the month of August, the king fell ill at Bois de Vincennes. When he saw that he was to die, he made his testament and ordered many noble deeds for his soul. He devoutly received all the rites of the holy church. When he was anointed, he said the service with the priest, and at the verse of the psalm of the walls of Jerusalem. Then the priest proceeded and brought it to an end. Afterward, this most noble and victorious prince. King Flour, in his time of Christian chivalry, gave his soul to God and died, ending his natural life at the aforementioned Boys de Vince\u0304ne beside Paris, at the age of thirty-six. May God have mercy on his soul. Amen.\n\nThen, his body was anointed and placed in a richly adorned chariot. An image resembling him was placed on the corpse, along with various banners, and horses were covered with the arms of England and France, as well as the old arms of St. Edward and St. Edmond and others. With great multitudes of torches, the king of Scotland and many other lords accompanied the body until it reached Westminster in England. And in every town along the way, his Dirige was solemnly sung in the evening and Mass was held on the following morning. Much alms was given to the poor people by the way.\n\nOn the seventh day of November, after the corpse was brought through London with great reverence and solemnity to Westminster, where he now lies, it was worshipfully received. King Henry the Fifth was a noble prince after his kingship and coronation, yet he had been wild and reckless in his youth, sparing nothing of his lust and desires. However, after being instructed by the pope, he was to be remembered perpetually, and therefore, four tapers were to burn continually around his body. On the anniversary of his death, a solemn mass of Requiem was to be held weekly, with 12 shillings and 8 pence to be distributed in penny rolls, and once a year, his anniversary was to be commemorated in the most honorable way, with 20 pounds given to the poor and 20 shillings to every monk. The noble prince called all the abbots and priors of the Order of St. Benet in England to the chapter house of Westminster for the reform of the order. He had conversations with them, as well as with bishops and spiritual men, to such an extent that they feared he would take the temporalities out of their hands. Therefore, with the advice, labors, and encouragement of the spiritual men, the king challenged Normandy and his right in France, intending to prevent him from seeking opportunities to enter into such matters. And throughout his life, he labored in the wars in Conquered France, according to the agreement with King Charles, he had the governance and rule of the realm of France, and was proclaimed regent and heir of France. Despite this great war, he remembered his soul and his mortality. must die for where he ordered by his life time the place of his sepulcher where he is buried and there is every day three masses perpetually sung in a chapel over his sepulcher, of which the middle mass and the first and last mass shall be as it is assigned by him, as it appears by these following verses.\n\nHenrici missa quinti are here tabulated.\nWhich successively shall be celebrated by monks.\nLet the first be exempt from the feast of the Almighty Virgin,\nLet the last ask XPS to rise from death,\nLet the first greet the feast of the Almighty Virgin,\nLet the angels' praise be proclaimed by the last choir,\nLet God the Father confess that He is the true nativity,\nLet the nativity be commemorated thus,\nLet the first celebrate in honor of the holy spirits,\nLet the last proclaim that Mary is conceived,\nLet the first be revered above all others in the body of Christ,\nLet the last be made by the purified virgin,\nLet the first be granted to celebrate from the holy cross,\nAnd let the last greet Mary.\nLet the first be offered to the saints,\nLet the last ask rest for the dead.\n\nThe middle will always be. King Henry the Fifth founded two religious houses: one is called Syon, beside the Thames, of the Order of St. Brigitte, for men and women. And on the other side of the River Tame, a house of Chartershouse monks. In these two places, he is continually prayed for night and day, as when those of Syon rest, those of Chartershouse perform their service, and vice versa. Each knows when the other has finished their service by the bells of either place. These are nobly endowed and perform great acts of charity daily: in the Chartershouse, certain children are founded in the school; and at Syon, certain alms are given daily. Besides this, he founded a recluse who shall always be a priest to pray for him by the said Chartershouse. This noble prince who reigned so little time, not even ten years, provides an example for all priests. \"Did many noble acts, both for his soul to be perpetually prayed for and in his worldly pursuits. Being in his most lusty age, he despised and eschewed sin and was a great justice. All the princes of Christendom feared him. Eugenius had died, and Felix resigned to Nicholas for favor of the people, and was made legate of France and cardinal of Sabinus. This was the 24th Council of Basel, which deposed Eugenius, the pope. Some said one way, and some another, and could not agree on this day, for one party said the council was above the pope, and another party said the contrary, that the pope was above the council. They left it undetermined, and therefore God must dispose for the best. Albert was emperor after Sigismund for one year. This Albert was duke of Austria and new to Sigismund, and therefore he was king of all men, said he was a president to all kings. Frederick y-\" Third was emperor after him. This Frederick was duke of Austria and chosen Emperor of the Holy Roman Empire, but it was long before he was crowned by the pope due to division. At last, unity was made, and he was crowned with great honor by the pope in the city, and was a peaceful and pious man. He showed the Turks within these twenty years that Christianity had lessened. Two and a half miles, and he warned them to be ready to resist him. The imperial city of Constantinople was taken by the same Turk at that time, and he made a king as he had promised among the Christian people for the loss of that noble city. Many a Christian man was slain, and innumerable were sold. The emperor was slain, and out of envy, the Turk had his head struck off while he was dead, and almost all the faith in the Greek world failed.\n\nNicholas V was pope after Felix VI for nine years. He was chosen at Rome in place of Eugenius, but the strife still continued, and it was only a little and a little. they obeyed hym And al men meruayled that a man of so poore a nacyon shold obtayne agaynst y\u2022 duke of Sauoye ye whiche was cosyn & alyed almoost to all the prynces of chry\u2223\n& euerychdue left hym. Than in the yere after there was a peas made & Felix resygned / for it pleased our lorde his name to be gloryfyed by an obiect of the worlde as was y\u2022 Ianuens in com\u2223paryson to the duke the pope. This Ny\u00a6colas was a mayster in diuinite and an actyfe man / & a ryche man in conceytes and many thynges that were fallen he buylded agayn / & all y\u2022 walles of Rome he renewed for drede of the Turke. And there was a verse made of this vnite / & publysshed in the cite. \nAFter king Henry y\u2022 fyfth regned Henry his sone but a childe / and not fully one yere of age / whose regne began the fyrst daye of September in y\u2022 yere of our lord. M .cccc .xxij. This kyng beynge in his cradell was moche doub\u2223ted & drad bycause of the grete conquest of his fader / & also the wysdome & guy\u2223dyng of his vncles the duke of Bedford and the duke of This year, on the 21st day of October, King Charles of France died and was buried at St. Denis. And the Duke of Bedford was made regent of France. The Duke of Gloucester was made protector and defender of England.\n\nThe first day of March following, Sir William Tailour, a priest, was degraded from his priesthood, and on the morrow after was burned for heresy.\n\nThis year, King James Stewart of Scotland married Dame Jeanne, the Duchess of Brittany, despite the opposition of many lords of France. A great company of Scots and armies accompanied him. And the Earl of Douglas, in contempt, called the Duke of Bedford \"John with the leaden sword.\" He sent him a challenge, stating that he would find the day when his sword would be avenged. And so, for a great while, no one knew who would have the better, but in the end, as God willed, victory fell to the English party. For there were killed the Earl Douglas, who had been made Duke of Touraine a little before, the Earl of Bourbon, the Earl of Alencon. The earl of Vauctedor, also the vicomte of Nerbonne, who was among those who slew Duke John of Burgundy before the Dolphin, and took prisoners the duke of Alencon and many other lords and gentlemen. In the third year of King Henry VI, the duke of Gloucester married the duchess of Holland and went over sea with her to Hendon to take possession of his wife's inheritance. He was honorably received and taken as lord of the land. However, he was soon compelled to return to England, leaving his wife and all his treasure in a town called Mons in Hendon, which had promised to remain loyal to him. Nevertheless, they delivered the lady to the duke of Burgundy, who sent her to Ghent. From there, she escaped in a man's cloak and went to a town called Sirixze in Zeeland. in Holland, the duchess held out against the Duke of Burgundy. Shortly after, the Duke of Gloucester sent the Lord Fitzwater and certain men of war and archers over sea to Zeeland to help and support the aforementioned duchess of Holland. They landed at a place in Zeeland called Brewers Haven, where the lords of the country came down and fought with him. In conclusion, he was willing to withdraw himself and his company to the sea again. However, he killed and injured many lords and much of the same country's people, and then returned home to England with his company, bringing no peace.\n\nAlso in this year, the Earl of Salisbury, the Earl of Suffolk, the Lord Willoughby, and the Lord Scales, with their retinues, laid siege to the city of Mons, which was yielded to them with many other strong towns and castles, to the number of fifty-seven.\n\nAt this time, all of Normandy and a great part of France were under the obedience of the king of England. England and all the remainder of France was in great trouble and turmoil. In the fourth year, on the same night that John Cooke took charge as mayor of London, there was a great watch in London due to a dispute between the bishop of Winchester and the Duke of Gloucester, protector. The people of the city would not abide by the Duke of Gloucester as protector and defender of the realm. However, through the efforts of lords who intervened and in particular by the efforts of the Prince of Portugal, a settlement was reached and no harm was done. After the battle of Vernon in Perche, Duke of Bedford came over into England. And on Whitsunday of this same year at Leicester, he dubbed King Henry knight. And immediately, King Henry dubbed these knights whose names follow: Richard, Duke of York, the son and heir of the Duke of Norfolk; the Earl of Oxford; the Earl of Westmoreland; the son and heir of the Earl of Northumberland. The earl of Vermond, the lord Roos, Sir James Butler, the lord Mautravers, Sir Henry Gray of Tankerville, Sir William Nevill, lord Fawconbridge, Sir George Nevill, Lord Latimer, the lord Welles, the lord Berkeley, the son and heir of the lord Talbot, Sir Rafael Gray of Werk, and Sir Robert, the duchess's husband, went over sea to Calais, and a little before went over Henry Bishop of Winchester. And on Our Lady Day, Annunciation, in our lady church at Calais, the bishop of Winchester, while he had sung mass, was made Cardinal. And the duke of Bedford placed his hat upon his head, and there were his bulls read, both for his charge and for the rejoicing of his spiritual and temporal benefits.\n\nAnd in this same year, there was great havoc of rain, which destroyed the substance of hay and also of corn, for it rained almost every other day.\n\nAnd in this same year, the good earl of Salisbury, Sir Thomas Montagu, laid siege to Orl\u00e9ans, at which siege he was mortally wounded. \"goes out of the town / on whose soul God have mercy, for since Englishmen never entered France without soon beginning to lose little by little, until all was lost. Also, in the same year, a Britton murdered a good widow in her bed at Algate, who found him for alms, and he took away all that she had. And after this, he took the girdle of the church at St. George's in Southwark and there took the cross and swore this land. And as he went, it happened that he came by the place where he had committed this cursed deed in the suburbs of London, and the women of the same parish came out with statues and chamber pots and stoned and killed him. Notwithstanding, the constables and many other men being present to keep him, for there were many women and had no pity. Also, in the same year, the Duke of Norfolk, with many gentlemen and women, took his barge on the 8th day of November at St. Mary Overies, to have gone through London Bridge and through\" my guy in the barge overthrew on the piles, and many men were drowned. But the duke himself with two or three leapt upon the piles and were saved with help of men above the bridge by means of ropes. \u00b6 This same year, on St. Leonard's day, King Henry, being eight and a half years old, was crowned at Westminster. Thirty-six knights were made at his coronation. This year, on St. George's day, he passed over the sea to Calais toward Flanders. \u00b6 About this time and before the realm was in great misery and tribulation, the Dolphin with his party began to make war and gained control of certain places. They made distresses upon Englishmen through their captains - that is, La Hire and Poton de Xaintrailles. This maiden, named la Pucelle de Dieu, rode like a man and was a valiant captain among them, taking on many great enterprises to the belief that they would recover all their losses through her. Despite this. In the last instance, after many great feats, John Luxemburgh, a noble captain of the duke of Burgundy and many Englishmen, Picards and Burgundians who were of our party before the two of Compyne, took the maiden on the twenty-fourth day of May. Armed like a man, she and many other captains were with her, and they were all brought to Rouen. There she was imprisoned, and there she was judged by the law to be burned. And then she claimed that she was with child, for which she was spared for a while. However, it was later discovered that she was not with child, and then she was burned in Rouen. The other captains were treated as men of war and put to reason.\n\nIn the same year, Richard Hunter, a wool packer with a hundred, was condemned as a heretic and burned at Tour Hill.\n\nAlso in the same year, Thomas Bagley, priest and vicar of Mauen in Essex beside Walden, was deprived and burned as a heretic in Smithfield.\n\nAdditionally, in the same year, while these events were occurring, In France, during King Henry II's reign, there were numerous heretics and lawless individuals who planned to rise up and cast bills in various locations. However, blessed be God, the captain of these individuals was captured. His name was William Maudeuyll, a resident of Abingdon and its bailiff. He assumed the name Jacob Sharp of Wigmore, Wales. After his capture, he was brought before the court at Abingdon during the Whitweek on a Tuesday.\n\nIn the same year, on the 2nd of December, King Henry II was crowned king of France at Paris in the church of Our Lady with great solemnity, with the Cardinal of England, the Duke of Bedford, and many other lords of France and England in attendance. Following this coronation and the grand feast held at Paris, the king returned to Rouen and then to Calais. On the 9th of February, he lodged at Dover. The entire common folk of Kent met him between Canterbury and Dover, all wearing red hoods, and proceeded with him until they reached the Black Heath. There they were met by Mayor John. All the craftsmen of London clothed all in white and brought them into London on the 20th day of the same month. And in that year, a restraint of the wool of Calais was made by your soldiers due to non-payment of their wages. Therefore, the Duke of Bedford, being regent of France, came to Calais on a Tuesday in the eastern week. And on the morning after, many soldiers of the town were arrested and put in ward. And in the same week, he rode to Therouanne, and through the bishop of Therouanne, he wedded the earl's daughter of St. Pol, and returned to Calais. On the 1st of June, St. Barnabas' day, four soldiers of Calais who were the chief instigators of the restraint were beheaded, namely John Maddley, John Lunday, Thomas Palmer, and Thomas Talbot, and a hundred and ten were baptized the town at that time, and before that, a hundred and twenty soldiers were baptized. And in midsummer, the lord regent and his wife came to the town. About this time, Pope Martin died, and after him, Eugene the Fourth became pope. This was likely chosen in Rome by the Cardinals and was an undoubted pope. However, he was soon put out of Rome in such a manner that he was forced to flee naked. At this same time, the Council of Basel was convened, to which he was summoned. Since he did not come, they deposed him, but he did not recognize this and continued to reside in Rome for 17 years. Around this time, the heretics of Prague were destroyed. At two meetings, more than 22,000 of them, along with their captains, were destroyed. This includes Procopius, Saplico, and Lupus, the presbyters. Also, this same year, a great frost lasted for 10 weeks, beginning on St. Catherine's Eve and ending on St. Scholastica's Day in February. During this time, the vintage that came from Bordeaux arrived on shooters. This year, the Council of Arras took place, and a great traitor existed between the king of England and the king of France. A large number of lords from both parties were present at this council. The king of England was offered great things by means of a legate who came from Rome, who was the cardinal of Saint Cross. These offers were refused by the Cardinal of England and other lords present on behalf of King Henry. Therefore, the Duke of Burgundy, who had long been English sworn, abandoned our party and returned to the French side through the intermediary of the aforementioned legate. He made peace with the French king, receiving in return the counties of Poitou, Normandy, and Flanders for the recompense of his father's death.\n\nThis same year, there was a great sea battle between the Genoese and the king of Aragon. The Genoese emerged victorious, as they took the king of Aragon, the king of Navarre, and the great master of Saint James in Galicia, along with 3,000 knights and squires, and many others. \"And this was on St. Dominic's day. And in this same year, three suns were seen at once and followed the trifold governance in the church, that is, of Eugenius, of the council, and of neutrality. Also in this year, M.CCCC. XXXIIJ., there was a great wind, by which steeples, houses, and trees were overthrown. About this time, there was a holy maid in Holland called Lidwina, who lived solely by miracle, not eating any food. This year, the duke of Burgundy began his order at Lille of the Golden Fleece and ordered certain knights of the same order, making statutes and ordinances much according to the order of the garter. Also in this year, the French had attempted to steal calves during the fishing season, for many boats of fraud had safely conducted to Calais to take them. The soldiers of the town had a custom to come to the church and leave their statues standing at the church door, which statues the Frenchmen, who were arrayed like fishermen, had taken.\" The men were supposed to have taken and won the town, but one of them lay with a common woman the night before and revealed their counsel to her. She, in turn, told it to the lieutenant, who immediately commanded every man to keep his weapon in hand, readying for battle. Perceiving this, the French men sailed straight to Deep and stole and took that town. And on New Year's eve after they took Harflet, English losses in Normandy began.\n\nThis year, throughout England, there was great unrest about how the Duke of Burgundy would come and besiege Calais, whereupon the Earl of Mortain, who was to lead an army into France, was commanded and charged to go to Calais instead. Calais was at that time well supplied and manned; Sir John Ratcliffe was lieutenant of the king in the town, and the Baron of Dudley was lieutenant of the castle. The ninth day of July, the Duke of Burgundy with all ye power of Flodres and many other people came before Calais, setting siege about the town. Every town of Flodres had their tents by themselves. This siege lasted three weeks. In the meantime, the Duke of Gloucester, beginning protector of England, took the most part of the English lords and sailed over the sea to Calais to rescue the town or to fight with the duke and his host if they would remain. During this time, London and every good town in England sent over the sea to this rescue certain people well armed from the best and chosen men for the war. And the second day of August, the aforementioned duke of Gloucester arrived at Calais with all his army and five hundred ships, intending to lay siege. As soon as they espied the sails in the sea, before they approached Calais harbor, they suddenly departed from the siege in the morning and fled into Flanders and Picardy. Similarly, the siege that lay before Guines. The duke of Gloucester took the great gun of brass called Dygeon, and many other great guns and serpents. And when the duke of Gloucester was arrayed with all his host, he went into Flodden, and stayed there for twelve days, doing little harm, except that he burned the villages of Poperinge and Belle, and other houses of no strength. He then returned home again. In this same year, the king of Scotland laid siege to Roxburgh with a large army. But Sir Ralegh departed from the castle and arranged for rescue. But as soon as the king of Scotland understood his departure, he suddenly lifted the siege and went away, leaving much order behind him where he gained no worship. In this same year, on the second day of January, Queen Katherine, who was the king's mother and wife to King Henry V, died and departed from this world. She was carried royally through London and then to Westminster, and there she lies worshipfully buried in Our Lady's Chapel. Also this year, on the fourth day of January, the king granted a charter to the town of Newcastle upon Tyne. January fell down the gate with the tower on it on London Bridge towards Southwark, with two arches standing thereon. This same year, a great treaty was held between Grueling and Calais between the king and the duke of Burgundy. The cardinal of England, the duke of Norfolk, and many other lords attended for the king, while for the duke of Burgundy, it was the duchess' name, not his, because he had gone from his other oath and lease he had made to King Henry. Therefore, the king never wrote any appointment to deal with him again, but only in the duchess' name. Also, this same year, Queen Jane died on the second day of July, who would have been wise to King Henry IV, and was carried from Bermondsey to Canterbury where she lies buried by King Henry her husband. This same year, all the sons in the Tower of London died, who had not been seen for many years before.\n\nIn the sixteenth year of King Henry, Sigismund, Emperor of the Germans and a knight of the Garter, died. The king resided at St. Paul's in London grandly, where a grand hearse was made. And the king, dressed in blue, attended mass there the next day. Ostryche, who had married Sigismonde's daughter to be Emperor, was taken and received as king of Bohemia and Hungary because she was Sigismonde's only daughter. This Albert was emperor for only one year; he was poisoned and died. Some say he died of the plague, but he was a virtuous and compassionate man, and all who knew him said the world was not worthy of his presence. This year, Owen, a Welsh squire (who had secretly married Queen Katherine beforehand and had four sons and one daughter by her), was arrested and taken to Newgate prison by the Duke of Gloucester, protector of the realm. And this year, he broke out of prison with the help of a priest who was his chaplain, and was later recaptured by Lord Bernard and brought back to Newgate. afterward delivered at large, and one of his sons was made Earl of Richemond, and another Earl of Penbroke, and the third a monk of Westminster, who died soon after. In the same year, on New Year's day at Bainard's castle, a stake of wood fell down suddenly after none and killed three men mysteriously, and severely injured others. Also, at Bedford on a Thursday, eighteen men were murdered without a stroke as they came out of the coming hall, and many were sorely hurt. In the 18th year, Sir Richard Beauchamp, the good Earl of Warwick, died at Rouen, being at the time lieutenant of the king in Normandy. From thence, his body was brought to Warwick, where worshipfully he lies in a new chapel on the south side of the choir. Also, this year was a great famine in all England, for a bushel of wheat was worth 40 pence in many places of England, and yet they did not have enough, so Steven Brown, who was Mayor of London at the time, sent to Prussia and brought to London. Certain ships laden with rye, which greatly benefited the poor people in England, as corn was scarce in some places of England, and in some areas, the poor people resorted to making bread from far rotes. In this year, the general council of Basil deposed Eugene and chose Felix, who was the duke of Sauoy, to begin the schism that lasted until the year of our Lord M.cccc.xlviij. This Felix was a devout priest and saw his son become pope, and after living a holy life, he was chosen pope by the council of Basil and Eugene was deposed. And so the schism lasted for a long time, and Felix had little obedience because of the neutrality of most parts of Christendom, for nearly all of Christendom obeyed and rejected Eugene as the true pope: God knows who was the true pope between them both, as both occupied the position during Eugene's lifetime.\n\nThis year, Sir Richard Wyche, the vicar of Hermete Sworth, was deprived of his priesthood at St. Paul's and burned at Tower Hill as an heretic, on St. Botulph's day. Despite this, he died a good Christian death. People came to the place where he was burned and offered, and made a heap of stones, setting up a cross often and holding it for a saint until the mayor and sheriffs commanded and bishops destroyed it, making there a dunghill. Also, this year, the sheriffs of London took out of St. Martin's Gate five persons. These persons were later restored again by the kings' justices. After Albert the third, Frederick was chosen as emperor. This Frederick, duke of Austria, was a long-reigning emperor and differed being crowned at Rome because of the schism, but after the unity was had, he was crowned with the imperial diadem with great glory and triumph of Pope Nicholas the fourth. This was a peaceful and singularly patient man, not hating the church, he wed the king of Portugal's daughter.\n\nIn this year, Eleanor Cobham, duchess of Gloucester, was arrested for certain points of treason laid against her, whereupon she was examined in St. Stephen's chapel at Westminster before the archbishop. Caterbury / there she was enjoined to open penance for going through Chepe bearing a taper in her hand, and after to perpetual prison in the isle of Man, under the keeping of Sir Thomas Stanley. Also, at the same time, Master Thomas Southwell, a canon of Westminster, Master John Hume, a chaplain of the same lady, Master Roger Boldingbroke, a clerk using necromancy, and one Margaret Jourdemayne called the Witch of Eye beside Westminster, were arrested. These were arrested for being in the company of the said Duchess of Gloucester. And as for Master Thomas Southwell, he died in the Tower the night before he should have been brought to trial. For he himself said he would die in his bed, not by justice's hand. In the twentieth year, Master John Hume and Master Roger Boldingbroke were brought to the Guildhall in London, and there before the Mayor, lords, and the king, but Master Roger was drawn to Tyburn. There he confessed that he died guilty, and never had transgressed in what he died for. Notwithstanding he was hanged, headed, and quartered. On his soul, God have mercy. And Margery Jourdemayne was burned at the stake. Also, in this year, there was a great disturbance in London in Flete Street by night time between men of the court and men of London, and divers men were slain and some hurt. And one Herbotell was the chief cause of the misgovernance and disturbance. Also, in this year, at the signing of the Mayor of London, the commoners named Robert Clopton and Raulyn Holand, tailor, were named. And the aldermen took Robert Clopton and brought him at the right hand of the Mayor, as is the custom. And then certain tailors and other craftsmen cried, \"not this man, but Raulyn Hola,\" wherefore the Mayor, who was Padyshl, sent them who so tried to Newgate, where they remained a great while and were punished. In this same year, there were divers embassies sent to Guyana for a marriage for the king for the earl of Suffolk's daughter. It was let and put aside. And after this, the said earl of Suffolk went over sea into France and there. he treated ye mariage bytwene the kynge of Englo\u0304de & ye kynges doughter of Cecyle & of Iherusalem. And ye neere yere that mariage was fully concluded by whiche maryage the kyng sholde de\u2223lyuer to her fader the duchy of Ange erle of Suffolke wt his wyfe & diuers lordes and knyghtes in the moost ryall estate yt myght be out of Englonde with newe shares & palfreys whiche we\u0304t through Chepe / and so went ouer the see / and re\u2223ceyued her / & sythen brought her in the lent after vnto Hampton / where she lon\u00a6ded & there was ryally receyued. \u00b6 And on Candelmasse euen before by a grete\ntempest of thondre & lyghtnynge at af\u2223ter none Paules steple was set on fyre in the myddes of y\u2022 shafte in the tymbre / whiche was quenched by force of labour & specyally by y\u2022 morowmasse preest of y\u2022 Bowe in chepe / whiche was thought impossyble / saue onely the grace of god. \u00b6 This yere was y\u2022 erle of Stafford ma\u00a6de & create duke of Buckyngham / y\u2022 erle of warwyk duke of warwyk / the erle of dorset markys of dorset / & ye erle of Suffolk was made marquess of Suffolk. This year King Henry married Queen Margaret at Southwark, and she came to London on the 18th day of May, and all the lords of England received her worshipfully in various places. In particular, the Duke of Gloucester, and the mayor with the aldermen, and all the crafts in blue gowns embroidered with the device of their craft, met her with red hoods and brought her to London, where there were various pages and councillors of various histories, who showed themselves in various places in the city royally and costly. And on the 30th of May, the said queen was crowned at Westminster. There were three days of festivities within the sanctuary before the abbey. This year the prior of Kilmain appealed the Earl of Warwick for treason, who had a day assigned to them to fight in Smithfield. The lists were made and the field prepared. But when it came to the point, the king commanded that they should not fight, but took the following actions instead. quarell in to his hande. And this was done at the instau\u0304ce & labour of cer\u00a6tayne prechours & doctours of London as mayster Gylbert worthyngton per\u2223sone of saynt Andrewes in holborne and other. \u00b6 Also this yere came a grete em bassadour in to Englonde out of Frau\u0304ce for to haue concluded a perpetuall peas but in co\u0304clusyon it turned vnto a trewse of a yere. \u00b6 About this tyme dyed saynt Barnardyn a gray frere / whiche began the newe reformacyon of y\u2022 ordre in ma\u2223ny places / in so moche that they yt were reformed ben called Obseruantes / whi\u2223che Obserua\u0304tes ben gretly encreaced in ytalye & in Almayne. This Bernardyn was canonysed by pope Nicolas the .v. in the yere of our lorde. M .cccc .l. Ioh\u0304es de Capistrano was his dyseyple / whi\u2223che {pro}fyted moche to ye reformacyon of y\u2022 ordre / for whome god hath shewed ma\u2223ny a fayre myracle. \u00b6 Also here is to be noted y\u2022 from this tyme forwarde kyng Henry neuer profyted ne went forward but fortune began to turne from him on all sydes / as well in Frau\u0304ce / Norma\u0304dy / In Guyen, England, some men believed that King Henry gave a full commission to Sir Edward Hull, Sir Robert Roos of St. Swithin's, and others to arrange a marriage for him with the sister of the Earl of Armagnac. This marriage was proposed and concluded as reported, but it was later broken, and he married Queen Margaret instead, as previously mentioned. This marriage was detrimental for England, as it was widely known that the Earl of Armagnac's sister was promised the duchy of Anjou and the earldom of Maine, which was the key to Normandy for the French. In the parliament, the Marquess of Suffolk asked for 15 and a half to fetch her out of France. What a marriage this was, in comparison to the other marriage of Armagnac's! Many castles and towns in Guyen would have been delivered, and so much gold would have been given with her, making England rich. Many men deemed the king's promise to the sister. In the 25th year of King Henry, a parliament was called for the earl of Armagnac to attend in their most best demeanor. The duke of Gloucester, the King's uncle, who had previously been proclaimed king, came to this parliament, along with the duke of Buckingham and all his chief men. It was said that a spy was put in the earl's foundation, but how he died is known only to God, to whom nothing is hidden. Thus, he was laid open for all to see, and both lords and knights of the shire, as well as burgesses, came to the King's behalf, and no fault could be found in them, except that they were governors and had opposed you, the Duke of Angouleme and the destruction of this nobleman, for they feared he would have delayed the delivery. Afterward, they sent his body to St. Albans and had it buried there in the abbey with certain lights. Five persons from his household were also buried with him. sent to London, and there they were reigned and judged to be drawn and hanged, and also quartered. Their names were Sir Roger Chamberlain, a knight; Middleton, a squire; Herbert, a squire; Arthur, a squire; and Richard Nedha, who were drawn from the Tower of London through Cheap to Tyburn, and there the Marquess of Suffolk intervened for them with the king's pardon under his great seal. But the commons of the realm began to murmur, and were not content. After Pope Eugenius was dead, Nicholas the Fifth was elected pope. This Nicholas was chosen as Eugenius was still standing at the door, and he gained the obedience of all Christian realms, for after he was elected and sacred pope, certain lords of France and England were sent to Savoy to Pope Felix, to entreat him to seize the papal see. Felix was the legate of France and cardinal of Savoy, and he resigned the following year after Pope Nicholas was sacred. The cause of the conflict between Eugeny and Felix lasted for fifteen years. The reason was that Eugeny, who was the only pope and undisputed head of the church at the time, did not observe and keep the decrees and statutes of the Council of Basel. He also failed to give obedience to the general council in any way. This led to a great division among writers on this matter, which has not been resolved to this day. One party asserts that the council is above the pope, while the other party asserts the opposite, that the pope is above the council. God bless and grant his peace in his holy church, the spouse of Christ. Amen.\n\nThis Nicholas was a man from Genoa of lowly origin, a doctor of the law. He built a wall around the palaces and made a new wall around Rome out of fear of the Turks. In the year of the English party, Sir Francis Aragonais took a town in Normandy, which the French called \"the French gate.\" About this time, the city of Constantinople, which was the imperial city of all Greece, was taken by the Turkish infidels. It was betrayed, and the emperor was taken and slain, and the rich church of St. Sophia was robbed and plundered. The streets were also despoiled. This was done in contempt of the Christian faith, and soon after, Christianity in Greece perished and ceased to exist. There were many Christian men slain, and countless sold into captivity. The taking of this city greatly enhanced the Turkish pride, and it was a great loss to all Christendom.\n\nIn the twenty-eighth year, a parliament was held at Westminster, and from then it was adjourned to the Black Friars in London. At that time, English merchants were arrested in Bruges, Ypres, and other places, and they could not be delivered. And in like manner, the merchants and goods in Dantzig and Danzig said parliament were detained, and the Duke of Suffolk was arrested and sent to the Tower, where he remained for a month. The king fetched him out for the delivery of Angelo and Maiden, and after listening to all Normandy's concerns, particularly the death of the good duke of Gloucester. He made some captains, including Blewberde and others, captives and had them put to death. Afterward, the said parliament was adjourned to Leicester. The king brought the duke of Suffolk with him. When the commons understood that he was out of custody and had arrived there, they demanded execution of those responsible for the delivery of Normandy, among whom was the duke of Suffolk, the lord Saye, the bishop of Salisbury, and the realm of England into ruins. In this year, as he sailed at sea, a ship of war named the Nicholas of the Tower encountered his ship and found him there. They took him out and brought him onto their ship to the master and to the captain, where he was examined and eventually sentenced to death. They put him to death thereafter. hym in a ca\u00a6ban & his chapelayn wt him fe done they brought hy\u0304 in to Douer rode / & set hy\u0304 in to y\u2022 bote / & there smote of his heed / & brought y\u2022 body on londe vpon ye sandes / & set ye heed therby And this was done ye fyrst day of Maye Leo what auayled hym all his e deth of the duke of Glocestre. Thus began so\u2223rowe vpon sorowe / & deth for deth.\nTHe yere of our lorde. M .cccc. & .l. was the grete grace of ye Iubile at Rome / where was grete pardo\u0304 / in so moche y\u2022 from all places in chrystendom grete multytude of people resorted thy\u2223der. \u00b6 And this yere was a grete assem\u00a6ble & gaderynge togyder of the comyns of Kent in grete nombre / & made an in\u2223surreccyon / & rebelled agaynst the kyng and his lawes / and ordeyned them a ca\u2223pytayne called Iohan Cade an Irysshe man / whiche named hymselfe Morty\u2223mer / cosyn to ye duke of yorke. And this capytayn helde these men togyder / and made ordynaunces amonge them / and brought them to the blacke h\nsuffred / & all vnder colour for to come to his aboue / & he had a A great multitude of people. And on the seventeenth day of June, the king and many lords/captains and men-at-arms went towards him to the black heath. When the captain of Kent understood the king's coming with such great prowess, he withdrew himself and his people to Sevensoke, a little village. And on the twenty-eighth day of June, being withdrawn and gone, the king came with his army in order and besieged the black heath. By advice of his council, Sir Umfreville Stafford knight and William Stafford squire, two valiant captains, were sent with certain people to fight with the captain, and to take him and bring him and his accomplices to the king, who went to Sevensoke. There the captain with his companions met them, and fought against them. In conclusion, he slew both of them and as many as remained and would not yield. During this skirmish, a great variance arose among the lords' men and common people on the black heath against their lords and captains, openly declaring that they would not serve them. go to the captain of Kent / to assist and help him, but if they could have execution on the traitors around the king, the king said no. And they plainly stated that the Lord Saye, treasurer of England, and the bishop of Salisbury, the baron of Dubbury, the abbot of Gloucester, Daniel, and Trevilan, and many others in the king's house, were arrested and sent to the Tower of London. And then, upon hearing tidings of these events and the overthrowing of the Staffords, the king took him immediately and examined him. He said he should and ought to be judged by his peers. The men of Kent took him by force from the mayor and officers and took him to a priest to shrive him, and before he could be fully shriven they brought him to the standard in Cheapside on the same day, about a mile's end from the realm of England. And that same year, the night assaulted the captain and took the bridge, and moreover, taking John Cade the captain was slain, and afterwards the bishop of Salisbury. And in this same year there were so many. In the year .xxx., the king and the Duke of York came out of the Marches of Wales with the Earl of Durham. And when they had mustered, certain lords were sent to him for the Duke of Somerset to be taken into custody. But the Duke of York broke up his field and came to the king. And when he was come contrary to the promise made before, the Duke of Somerset was present in his field, fleeing and leading the king. The Duke of York was taken prisoner and they intended to keep him in custody. But a noise arose among the crowd, for the commons and towns rebelled against the lords, and made such great war that at last they called King of Poland to be their lord. The king came and was reverently received, and laid siege to the castle of Marienburg, which was the chief castle of strength of all the lords, and took it, and drove out the master of Durham, who had been lords for many years, and lost all their lordship. In those lands, in the year of our Lord's incarnation, Queen Margaret and the Duke of York ruled at York and had great authority. After he was made captain of Calais and ruled the king and his lords of the commons, the Duke of Somerset and others were not with the king. The Duke of York and his faction were opposed to the king, and they sent certain lords to Warwick on one side and sought against the king and his party. The battle began, and the lords were separated and could not rule as they did before. In this same year, Pope Nicholas the Fifth died, and after him came Calixtus III. This young man, the Duke of Bourbon, was knowledgeable of the Duke of Buckingham and other lords. They were judged to commit this robbery and were hanged. at king and the queen and other lords rode to Couentre and drew them from London for this cause. A little before the duke of York was sent for to the earl of Warwick.\n\nThis year, four great fish were taken between Eth and London. One was called Mors marina, the second was a sword fish, and the other two were whales.\n\nIn this same year, due to certain frays done in the northern country between Lord Egremond and the earl of Salisbury's sons, Lord Egremond, who had been taken, was condemned to a great sum of money to the said earl of Salisbury. Therefore, he was committed to prison in Newgate in London. After a certain space, he broke the prison and escaped with three prisoners.\n\nAbout this time, the earl of Warwick and his wife went to Calais with a fair fellowship and took possession of his office.\n\nAround this period, there was a great reform of many monasteries of religion in various parts of the world, which were reformed after the first. This year, instituions continued in many places. In the same year, a great battle took place in the marches between Hungary and Turkey at a place called Septedrad. There, innumerable Turks were killed more by miracle than by human hand. Saint John of Capistrano was present and urged the Christian people, who were afraid to pursue the Turks after an infinite multitude had been slain and destroyed. The Turks said that a great number of armed men followed them, that they were afraid to turn back, and that they were holy angels.\n\nIn the same year, the prisoners of Newgate in London broke free from their prison and fought against the citizens. They kept the gate for a long time, but in the end, the city gates and the prison overpowered them. They were put in fetters and sold into slavery, and many rich prisoners were taken.\n\nIn this same year, in many places of Frauce, the Almain Flemish people revolted. And many believed that some wicked spirit moved them to do so. But it lasted not long because of the long way and the lack of provisions as they went. In this year, Reynold Pecock, Bishop of Chester, was sent for them to London. The duke of York came on the 25th day of January with 4,000 men and lodged at Baynard's castle in his own place. The earl of Salisbury came on the 15th day of January with 5,000 men and was lodged in his own place. Then came the duke of Exeter and Somerset with 8,000 men and lay outside Temple Bar. The earl of Northumberland, Lord Egremond, and Lord Clifford came with 15,000 men and lodged outside the town.\n\nThe mayor at that time, Geoffrey Boloyn, kept great watch with the commons of the city. He rode about the city by Holborne and Fleet Street with 500 men well arrayed and armed to keep the peace.\n\nOn the 14th day of February, the earl of Warwick came to London from Calais well seen and worshipfully with 600 men in red jackets bordered with a ragged edge. The staff was behind and before [him] and was lodged at the Gray Friars. And on the 17th day of March, the king and the queen came to London. A cord and a peace were made among these lords, and they were set in the peace. On Lady Day in March in the year of our Lord M.ccc.lxix, the king, the queen, and all these lords went in procession at Paul's in London, and immediately after the king and lords departed. In this year, there was a great brawl in Flete Street between men of the court and men of the same street. In this brawl, the queen's attorney was killed. Also, in this same year, as the Earl of Warwick was at council at Westminster, all the king's household gathered together to kill the earl, but with God's help and that of his friends, he recovered his barge and escaped their evil enterprise. The same day, he rode toward Warwick and soon after received a commission and went over sea to Calais. The Earl of Salisbury, coming to London, was encountered at Blort by Lord Audley and many other people whom he was supposed to meet with his two sons, Sir Thomas and Sir John Newell. The Earl of Salisbury and his two sons were hurt, and going homeward afterwards, they were taken and brought to Chester, where the Earl of Chester intended to go to war against the Turk.\n\nThe Duke of York, the Earls of Warwick and Salisbury saw that the governance of the realm depended most on the queen and her counsel. They were displeased that the great princes of the land were not called to counsel but set aside, and not only that, but it was said throughout the realm that those lords should be destroyed utterly, as was openly shown at Bloreheath by those who intended to slay the Earl of Salisbury. For the safety of their lives and also for the common welfare of the realm, they assembled together with many people and took a field in the western country. The Earl of Warwick came from Calais with many old soldiers. Andrei Trollop and others, in whose wisdom he greatly trusted, assembled and made their field. The king sent out his commissions and sealed letters to all the lords of his realm to come and wait on him in their most best defensible array. And so every man came in such a way that the king was stronger and had more people than the duke of York and the earls of Warwick and Salisbury. It is here noted that every lord in England dared not disobey the queen, for she ruled peaceably all that was done about the king, who was a good and well-disposed man. And when the king came to the place where they were, the duke of York and his fellows made their field in the strongest way and intended verily to have stayed and fought. But suddenly Andrew Trollop and all the old soldiers of Calais, with great fear, departed out of the duke's host and went straight to the king's field, where they were joyously received, for they knew the intent of the other lords. The duke of York and other lords, finding the manner of their field deceptive, took a hasty decision in the same night and departed from the field, leaving most of their people behind to keep it until the morning. The duke of York, with his second son, departed towards Ireland through Wales. He left his eldest son, the earl of March, with the earls of Warwick and Salisbury, who rode together with three or four men straight into Devenshire. They were helped and aided by one Denham, a squire, who provided them with a ship that cost 20 nobles. With the same ship, they sailed from there to Grenesey, refreshed there, and then sailed to Calais, where they were received into the castle through a secret entrance or the townspeople were unaware of it. The duke of York took shipping in Wales and sailed over to Ireland, where he was well received.\n\nKing Henry, with his host in the field, not knowing of this sudden departure, found none on the morrow. The field of the stated lords sent out men in all haste to follow and pursue them, but they did not encounter them as they had hoped. The king then went to Ludlow, seized the castle and town, and sent the Duchess of York and her children to the Duchess of Buckingham, her sister, who was being kept there for a long time. The king then appointed the Duke of Somerset as captain of Calais. The other lords departed as mentioned earlier were proclaimed rebels and traitors. The Duke of Somerset took all the soldiers who had departed from the field and made ready in all haste to go to Calais and take possession of his office. Upon arrival, he found the Earl of Warwick there as captain, as well as the Earls of March and Salisbury. He landed by Scales and went to Guines, where he was received. It was fortunate that some of those ships that came over with him arrived at Calais harbor of their own free will, for the sailors should have favored the Earl of Somerset. The men listed below were taken to the Duke of Somerset in various ships: Ienyn Finkhyl, Iohn Felow, Kaylles & Purser, who were later beheaded in Calais. After this, men came daily over the sea to Calais, and they grew stronger and stronger. The Duke of Somerset, being in Guines, sent people to him who came out and skirmished with those of Calais. During this skirmishing, many people came daily to these lords. Then, at the advice and counsel of the lords of Calais, Master Denham was sent over with a great following to Sandwich, who took the town and in the harbor captured the Lord Rivers and the Lord Scales, his son, along with many ships. These ships brought all of them to Calais, and with these ships, many sailors came to Calais to serve the Earl of Warwick. After this, the Earl of Warwick, with the advice of the lords, took all his possessions. ships and manned them well, then sailed himself into Ireland to speak with the Duke of York and take his advice on how they should enter England. After completing his business there, he returned towards Calais and brought with him his mother, the Countess of Salisbury. Upon approaching the western coast on the sea, they encountered the Duke of Exeter, admiral of England, accompanied by many ships of war, the Earl of Warwick and his fleet. But they did not engage in battle, as the people with the Duke of Exeter were more willing and favorable towards the Earl of Warwick than towards him, and they departed safely to Calais. Then the earls of March, Warwick, and Salisbury came over to Dover with a large number of people and there loaded themselves. To all whom you drew and came to London, armed, to inform the lords of the council of their truth and intent. They assembled and told them that they entered into no harm and would remove from him such persons who were about him. And so they departed from London with a great procession towards Northampton, where the king was accompanied by many lords and had made a strong camp outside the town. And there both parties met: the Duke of Buckingham, the Earl of Shrewsbury, the Sheriff Beaumont, Lord Egremond, and many knights and squires, and others, as well as the king himself, were taken in the field. And afterwards there was a parliament at Westminster, during which parliament the Duke of York came out of Ireland with the Earl of Rutland, riding with a great fellowship into the palaces at Westminster and took the king's palaces. He came into the parliament chamber and took the king's place and claimed the crown as his proper inheritance and right, casting forth the previous occupant. The writing of his title, and how he was rightfully heir, involved much to do. In conclusion, it was appointed and concluded that King Henry should reign and be king during his natural life. Since he had been king for so long and was possessed, and after his death, the Duke of York should be king, and his heirs kings after him. Immediately, his heir apparatus and protector and regent of England during the king's life should be proclaimed. Many other things were also ordained in the same parliament. If King Henry during his life departed from his appointment or concluded any article in the said parliament, he should be deposed, and the duke should take the crown and be king. All these things were enacted by the authority of the same parliament. At this parliament, the common house, the community and treaty, convened upon the title of the said Duke of York, suddenly the crown, which was then in the midst of the said house, fell down. This is the frightener of Westminster Abbey, which was taken as a portent. The reign of King Henry ended, and the crown atop the highest tower of the castle in Douver fell down that same year. Since the queen was with her son, the prince, in the north and did not comply with parliamentary decisions, it was decided that Duke of York should go north to bring in the queen and subdue those who refused to obey. The Earl of Salisbury, Sir Thomas Neville, and many others went with him. They were all overwhelmed and killed at Wakefield during Christmas week by lords of the queen's party. This includes the Duke of York, Earl of Rutland, Sir Thomas Neville, and many others. The Earl of Salisbury, John Harowe of London captain and leader of the footmen, and Hanson of Hull were captured and beheaded at Poufter. Their heads were then placed on the gates. Thus, the noble prince, the Duke of York, was killed. whose soule god haue mercy. And this tyme y\u2022 erle of Marche beynge in shrowesbury heryng of y\u2022 deth of his fader / desyred ayde of the towne to aue\u0304ge his faders deth / & fro thens went to wales / & at Ca\u0304delmas after he had a batayle at Mortymers crosse agaynst y\u2022 erle of Penbroke & of wylshyre / where y\u2022 erle of Marche had y\u2022 victory. Than the quene wt those lordes of the north after yt they had dystressed & slayne the duke of Yorke & his felawshyp came southward wt a grete multytude of people for to co\u2223me to y\u2022 kynge & vndo suche conclusyons as had ben take\u0304 before by y\u2022 parliament. Agaynst whose comynge y\u2022 duke of Nor folke / the erle of warwyk wt moche peo\u2223ple & ordynau\u0304ce went to saynt Albons / & lad kyng Henry wt them / & there encou\u0304\u2223tred togider in suche wyse & fought / so y\u2022\nthe duke of Norfolke & y\u2022 erle of warwik with many other of theyr party \u2022 iourney / where y\u2022 king Henry was taken by y\u2022 quene & prynce Edwarde his sone / whiche two had goten that felde. Than y\u2022 quene & her party beynge at her Above sent someone to London, which was on Ash Wednesday, the first day of Lent, for victuals. The Mayor ordered by the advice of the aldermen that certain carts laden with victuals should be sent to St. Alban's for them. And when the carts came to Cripplegate, the commons of the city kept the gate and took the carts' bail. There were there certain aldermen and commons appointed to go to Berners to speak with the queen's council for entreating that the northern men should be sent home into their country again, for the city of London feared to be plundered if they had come. During this treaty, tidings came that the Earl of Warwick had met with the Earl of March on Cottesmore coming out of Wales with a great multitude of Welshmen, and that they both were coming to London. As soon as these tidings were known, the treaty was broken off, for the king, queen, prince, and all the other lords who were with them departed from St. Alban's not all their people yet. They departed then, they died on the journey, losing the duke of Saint Albans' field. The earl of March and the earl of Warwick met on Cotteswold. Inconsistent, they concluded to go to London and sent word immediately to the mayor and the city, which was glad of their coming, hoping for relief. And when they arrived and had spoken with the lords and estates present, they concluded that since King Henry had gone northward, he had forfeited his crown and ought to be deposed according to the acts made and passed in the last parliament. And so, with the help of the spiritual and temporal lords present in London, the earl of March, Edward by the grace of God, eldest son of Richard duke of York, claimed his rightful inheritance as heir to his father, on the fourth day of March in the year. Lord God. In the year 1450, King Edward IV took possession of the realm at Westmoreland in the great hall, and afterwards in the church of the abbey, offered homage to his spiritual and temporal lords as to their sovereign lord and king. The proclamation of his kingship was made throughout the city. King Edward IV then rode in his royal estate northward with all his lords to subdue his subjects in the north and to avenge his northern adversaries at a place called Cowton, not far from York. There, with God's help, he gained the field and achieved victory. Thirty thousand men and more were slain in this battle. Among those killed were the Earl of Northumberland, Lord Clifford, Sir John Neville, Earl of Westmoreland's brother, Andrew Trollop, and many knights and squires. King Henry, who had been king with the queen and the prince at York, heard of the loss of this field and so much slaughter. The duke of Somerset, the lord Roos, and others, overthrown, departed immediately with the duke. The next day, King Edward and his army entered York and was proclaimed king, obeyed as he should be. The mayor, aldermen, and commons swore to be his liege men. He stayed a while in the north and once all the northerners had turned to him, he returned southward, leaving behind the earl of Warwick to govern and rule that country. About midsummer, in the year 1451 and the first year of his reign, he was crowned at Westminster and anointed king of England, having possession of the entire realm. Caxtus the third was pope for three years and five months. This Calixtus was an old man when he was chosen pope and was often sick, unable to fulfill his desire, which he intended to do against the Turks, for death came upon him. He was chosen pope in the year of our Lord 1453. of the workshopful fathers. The feast of the Transfiguration was ordained by Calixt for the gift of grace of the marvelous victory done against the Turk in Hungary on St. Sixtus day. M. cc. l. The hand of God favored the Turk and his host on St. Calixtus' day. St. John Capistrano was present there and provoked the people who were afraid to follow the enticing Turks. A great number of knights followed them.\n\nNote.\n\nPrinters of books were mightily multiplied in the world at this time. The second was the pope after the emperor's ambassador. In the council of Basyle, he wrote a noble treatise for the authority of the same. This man desired to have a passage to the Turk. Many people from various countries came to Rome, and he gave them his blessing and sent them home again, for they were not sufficient for the Turks' host.\n\nPaulus, a Venetian, was pope after Pius. He was chosen in the year of our lord Jesus Christ. M. cc. and 1441. And he allowed the feast of the Presentation of our Lady, as Pius did. This man was a wise teacher / and he said it was better to make few things and keep them steadfastly / than to make many and soon revoke them. He built a great palace at St. Mark's / and he died or ended it in the year of our Lord Jesus Christ. M. cc. and 1431.\n\nLeodynia. The land of Luke was oppressed with many tribulations and after, in the year of our Lord Jesus Christ. M. cc. and 1467, it was utterly destroyed by Charles, duke of Burgundy, who married Margaret, sister to King Edward IV of England. Also, the same duke Charles entered into the land of Gelderland / and conquered it all.\n\nThe year of grace was also changed by Pope Paul for the favor of man's soul from 25 years to 25 years. And because the curse had so afflicted, grace abounded equally.\n\nSixtus IV, a Genoese and a free man.\n\nThus ends the text. Cronycles of Eng\u2223londe with the fruyte of tymes / compy\u2223led in a boke. And was fyrst imprynted by one somtyme scole mayster of saynt Albons / on whose soule god haue mer\u2223cy Amen. And now lately imprynted at London / and dilygently amended in dy\u2223uers places where as ony faute was / in Flete strete / at the sygne of the Sonne / by me Wynkyn de Worde / in the yere of our lorde god. M .CCCCC .xxviij. the ix. daye of Apryll.\nprinter's or publisher's device\nThe descripcyon of Englonde.\n\u00b6 Here foloweth a lytell treatyse the whiche treateth of the descripcyon of this londe / whiche of olde tyme was called Al\u2223byon / and after Brytayne / and now Englonde / and speketh of the noblesse and worthynesse of the same.\n\u00b6 It is so that in many & diuers places the comyn Cronycles of Englonde ben had & also now late emprynted in Flete strete at the signe of the Sonne. And for as moche as y\u2022 descripcyon of this londe whiche of olde tyme was named Albion and after Brytayne / is not descryued ne comynly had / ne the noblenes & In this book, I intend to describe the isle of Britain, along with its commodities. In the first part, I will tell the names of the islands.\n\nCapitol I.\nOf the setting, boundary, length, and breadth of England. Capitol II.\nOf its worthies and prerogatives. Capitol III.\nOf its marvels and wonders. Capitol IV.\nOf the chief parties of the same land. Capitol V.\nOf the adjacent islands. Capitol VI.\nOf the kings' highways and streets. Capitol VII.\nOf the famous rivers and streams. Capitol VIII.\nOf ancient cities and towns. Capitol IX.\nOf provinces and shires. Capitol X.\nOf the laws and names of the laws. Capitol XI.\nOf kingdoms and bounds and marks between them. Capitol XII.\nOf bishoprics and their sees. Capitol XIII.\nOf how many manner of people have dwelt therein. Capitol XIV.\nOf the language, manners, and usage of the people of this land. Capitol XV.\nOf the land of Wales. Capitol XVI.\nOf the name, and why. it is named Wales. Ca .xvij.\n\u00b6 Of the commodytees of the londe of Wales. Ca .xviij.\n\u00b6 Of the maners and ryghtes of the walsshmen. Ca .xix.\n\u00b6 Of the meruaylles and wonders of Wales. Ca .xx.\n\u00b6 Of the descripcion of Scotlonde / som\u00a6tyme named Albania. Ca .xxj.\n\u00b6 Of y\u2022 descripcyon of Irlonde. ca .xxij.\n\u00b6 Of the bou\u0304dyng of Irlonde. ca .xxiij.\n\u00b6 Of the gretenes and quantite of that londe. ca .xxiiij.\n\u00b6 Of the defautes of the londe. ca .xxv.\n\u00b6 Of them that fyrste enhabyted Ir\u2223londe. ca .xxvj.\n\u00b6 Of the condycyons and maners of Irysshmen. ca .xxvij.\n\u00b6 Of the meruaylles and wonders of Irlonde. ca .xxviij.\n\u00b6 Of the meruaylles of sayntes of Ir\u2223londe. ca .xxix.\n\u00b6 Thus endeth the table.\nFIrste (as Galfridus sayth) this lo\u0304de was called Albyon after y\u2022 name of Albyne y\u2022 el\u2223pest doughter of Dio clesyan / & had .xxxij. systers / & they were the fyrst that enhabyted this londe / and bycause she was the eldest syster / she na\u00a6med this londe Albyon after her owne name as the cronycles reherseth. Other saye that this londe was Albion, named for its white cliffs visible from the sea, was conquered by Brute and named Britannia after himself. The Saxons or English conquered the land and called it Englaland, or Anglia, named for Queen Angle, a noble Saxon duke's daughter. Anglia is also called an \"angle\" or \"corner\" of the world. Alfred the Great called Britain the \"other world\" for its great abundance, and Charlemagne referred to it as his own chamber. Solinus states that the edge of the French cliff should be the end of the world, but Britannia prevents this. This island is called Albion, as it is in the sea, surrounded by various courses of water with streams and waves of the sea. Britain is accounted a noble land in our stories and in the stories of the Greeks, and is situated between Germany, Gaul, Spain, and the sea to the north, west, and south. This land is fifty miles from the cliff of the people called Morini, according to Bede. And because this land lies under the northern head of the world, it has light and bright nights in summer time, so that often at midnight men have doubts and questions whether it is evening or dawning, since the sun does not go far under the earth by night but passes by the northern side and comes soon into the east again. Therefore, in summer there are long days of eighteen hours and short nights of six hours. And in winter, long nights of eighteen hours and short days of six hours. Also, in this island, there are midsummer nights of twenty-four hours and midwinter nights of twelve hours. Armenia/Macedonia/Italia and other places have the longest day and night of 15 hours, and the shortest day or night of 9 hours. In Plimus in Meroe, the longest day is 12 hours long. In Alexandria in Egypt, it is 14 hours long, in Italy 15 hours, in Britain 18 hours, and in the land named Tyle, summer months are day and winter months are night.\n\nIsidore states that Britain is within the Ocean, as if it were outside the world, and is situated against France and Spain.\n\nGiraldus. Britain is larger in the middle than in the ends.\n\nOrosius. Britain extends in length from the south to the north, and in the south it has France, in the south Spain, in the north Norway, and in the west Ireland. When sailors pass the next cliff of the land, they see a city, which is now called Reptecastle by Englishmen.\n\nSolinus. Britain is 600 Roman miles in length and is bordered by the cliff. Tornes to the angle of Calidon. Alfred is fifteen miles beyond Penwithstrete in Cornwall, beyond Carnes, which is beyond Scotland and Wales. It is more than two and a half centuries broad from Menevia, the utmost place in Wales, to the longest outshot of various forelands with which Britain is surrounded. As France passes by Britain, so Britain passes Ireland in fair weather and nobility. The land is plentiful and the sea also. The land is noble, copious, and rich in noble wells and rivers, with an abundance of fish. There is great abundance of small fish, such as samon and others. William de Pon 1.iii. So the people in some places feed their swine with shellfish. These shellfish have pearls within them of all manner of color and hue, red and purple, and blue, and especially white. There is also an abundance of shellfish. Men use fine reed from them, the reeds of which are wonderfully fair and stable, and never stay with cold. with it, not dry, but ever the older color is fairer. There are also salt and hot wells there, from which streams of hot baths depart into various places according to man and woman of all manner, old or young. Basilius says that the water which passes through the pores of certain metals takes on great heat. This island is abundant in pores of metals, of brass, of iron, of lead, of tin, and of silver also. Plinus says in this island, under the turf of the loam, good merle is found. The fertility of the farms dries itself therein. So the thicker the field is merled, the better corn it will bear. There is also another manner of white merle, which the land is the better for being merled every 80 years. Solinus. In this island grows a stone that is called gagates. If you want to know its fairness, it is black as gems are. If you want to know its kind, it burns in water and quenches in oil, and as for its power, if The stone is rubbed and worn, it holds what is near as if it were a succubus. Ind. li. XV. There are sheep that bear good wool. There are many hearts and wild beasts, few wolves; therefore, sheep are the surer ones without keeping left in the field. The great abundance of fish, many fair woods and great, with right many beasts and wild ones came and went. The earth of that land is rich in metal and salt wells, of quarries of marble of various kinds of stones, of reed, white, soft and hard, of chalk and white lime. There is also white clay and reed for making pots, crocks, stones, and other vessels, and burnt tile to cover houses and churches, as it were in the other Samos, which is also named Samos. Flax loves well the wool of this land, and Holland the hides and fells of all manner of beasts. Guyen the iron and the lead. Ireland the ore and the salt. All Europe loves and desires the white metal of this land. Alfre. Britain has enough of all matter that is there, and does not need to buy. England is a good land, fruitful of wool, but a corner. England is full of play, free men well worthy to play, free men, free tongues, free hearts, and all their things are freer and better than their tongues. Also, England is beautiful of land, a flower of lands all about, that land is fully paid with fruit and good of its own, relieving strange men who have need of it. And whatever hunger grieves other lands, that land feeds them. That land bears fruit and corn in great plenty. That land is well at ease as long as men live in peace, east and west in each land are well known the havens of England. Their ships' forests and often help many lands. Their men of mettle and money have more company always. And for learning men gladly give gifts. In land and sea, wide speak men of England. Honey-milk land. This yardstone shall bear the price. This yardstone has no need of other lands; all other lands must seek help from this alone. Of the likeness of their wound, King Solomon would wonder. The riches there are a wonder; a woman would desire Octavia.\n\nIn Britain, there are wells well-arranged and addressed for human use; the mistress of those wells is the great spirit Minerva. In her house, the fire endures always, which never changes into ashes; but there, the fire quenches it and changes it into stone clots. \u00b6 Alfre. In Britain, there are many wonders; never have there been four more wonderful than these. The first is at Pecton; there blows such a strong wind out of the earth's channels that it casts up again clothes that men cast in. The second is at Stonehenge beside Salisbury; there are great stones and wonders huge, and they are raised high as if gates set upon other gates. Nevertheless, it is not clearly known or perceived how and why they are so raised and so wonderfully hung. The third is at Cherdhoke; there is a stone. The text describes four wonders:\n\n1. A river or stream under the earth with no end in sight, where many have walked and seen it but cannot find its source.\n2. Rain appearing on hills but not in the fields.\n3. A large pond containing twelve yards, surrounded by sixty rocks, each with an eagle's nest and three rivers flowing in, but only one of them empties into the sea.\n4. A pond enclosed by a wall of tile and stone, where men wash and bathe, feeling the water hot or cold as they wish.\n5. Salt wells far from the sea, producing salt every week until Saturday at noon, and fresh water from Saturday at noon until Monday.\n6. The water from these wells, when boiled, turns into small, fair, and white salt.\n7. A pond with wondrous water, as even a whole host standing by it and turning it does not change its appearance. Their faces towards it / the water would draw them violently towards the pond and wet all their clothes. And so a horse would be drawn in the same way. And if their faces were turned away from the water, the water did not annoy them. There is a well that no stream flows from near it / yet four kinds of fish are taken from it, which is only twenty feet long.\n\nThere is also a pond that turns trees into iron if it is there for a year / and so trees are shaped into whetstones. Also on the top of a hill there are burials. Every man who comes and meets that burial will find it even of his own length and measure. And if a pilgrim kneels to it, he will be whole and feel no weariness.\n\nGisborne, on top, near the minster of Wimborne (not far from Bath), is a wood that bears much fruit. If the trees of that wood fall into water or ground that is near and lie there all a year, the trees turn into stones.\n\nGisborne, on the journey. Under the citadel of Chester runs The River Dee, which now leaves England and Wales, changes course every month as local people report and often blocks the channel. However, it is unclear whether the water draws more towards England or Wales, or which side suffers the most and is overcome. Those on the other side will have a better end and be above. When the water changes its course, such events occur. This River Dee rises and emerges from a lake called Pymblemere. In this river, there is great abundance of salmon; however, salmon is never found in the lake. William de Le. ii. Take heed of how great light and brightness has been shown upon Englishmen since they first turned to right belief. So it seems that no men in any province are found so many whole bodies of men after their death in likenesses of every kind that will be after the day of Doom, as it well appears in these holy saints Etheldreda, Edmund the king, Elphege, Edgar, Cuthbert, and Saint Edward, and many others. I think the text is already in a readable state, but I'll make some minor corrections for clarity:\n\nother / 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 should take heed to burying of bodies without corruption and rotting. And be the more bold and steadfast to trust upon the final arguing of deceased bodies for to last forever after the day of doom.\n\nAfter the first Brute's time, the island of Britain began to have the principal parties, that is, Logria, Cambria (Wales), and Albania (Scotland). Logria bears the name of Locrinus, who was the French king, both by sea to the east and south. By north, the sea has two arms that break into the land far apart from each other. The eastern arm of these two begins about two little miles from the minster of Ebburcyring. In the west side of Penulton in the arm is a town called Guidy. The western arm of these two has a strong city on the right side, which in their language is called Alclud. Clyntstone and stands on a river called Clynt. Some men believe that Logria ends at the Humber and extends no further northward. The second party of Britain is called Albania, which is Scotland and has the name Albanactus, son of Brute, stretching from the aforementioned two arms of the sea northward to the sea of Norway. Nevertheless, the southern parties of Albania, where the Picts once dwelt, lying from the water of the Tweed to the Scottish sea. All this territory once belonged to the kingdom of Northumberland. Brenycorne ruled the north side of Northumberland from the first time of English kings to the time when Cin\u00e1ed, son of Alpin, king of Scotland, drove away the Picts and joined that country to the kingdom of Scotland. The third party of Britain is Wales, called Wales and Cambria, which has the name Cambria because it was the land of Cambre, Brute's son. In the east, Severn once separated England and Wales. But in the north, the river Dee at Chester And in the south, the river is named Vaga at the castle of Strigelyn, where England and Wales part. King Offa, to establish a district for eternity between the kings of England and Wales, made a long ditch. It stretches from the south side, under the hills of Wales, Seuarne and Dee almost to the heads, and to the mouth of the Dee beyond Chester, close by the castle. This ditch is still visible in many places. In St. Edward's time, Welshmen were not allowed to pass that ditch without weapons being used against them. This was during Earl Harold's procurement, as will be said hereafter. But now, on either side of that half and this half of the ditch, & specifically in the shires of Chester, Shrewsbury, and Hereford, Englishmen and Welshmen are intermingled.\n\nBritain has three islands that are nearby and extending towards them, Orcades as it were, answering to the three main parties. The isle of Britain. For the island of Wales adjoins Logria, which is England. The island Anglesea, also called Mon, adjoins Wales. And the island Eubonia, having two other names, Meneuia and Man, also adjoins Scotland. These three islands, Wales, Mon, and Man, are almost alike in size.\n\nBritain. The island Anglesea, also called Mon, is separated from North Wales by a narrow arm of the sea, about two miles wide. In Mon there are 300 towns and 48.\n\nThe measurement of this island, as Englishmen estimate, is a thousand households and two hundred.\n\nGit. In itinerary. The island Anglesea also is separated from North Wales by a narrow arm of the sea, about two miles broad. In Mon there are 300 towns and 48. hondredes. The ylond is as it were xxx. myle longe / & .xij. myle brode. Can\u2223dredus is so moche londe as conteyneth an hondred townes / that name Candre\u2223dus is made out of two languages / of Brytysshe & of Irysshe. In praysyng of this ylo\u0304de walshmen were wont to saye a prouerbe and an olde same. Mon Man kembry / that is to say in englysshe / that londe is so good / that it semeth y\u2022 it wold fynde corne ynough for all y\u2022 men of Wa\u2223les. Therfore Virgils verses may be ac\u2223cordynge therto / as moche as gnawes / beestes longe Inneth dawes / so moche efte bryngeth colde dewe in a nyght. In that arme of the see that departeth this londe & northwales / is a swalowe that draweth shyppes to it that sayleth by / & swaloweth them in ryght as doth Cyl\u2223la & Caribdis y\u2022 ben two peryllous pla\u2223ces in the see of myddle erthe. Therfore men may not sayle by this swalowe but slyly at a ful see. \u00b6 R. Of the meruayles and wonders of the ylonde of Mon thou shalte fynde in the chapytre of Wales. \u00b6 Gir. in itinere. The thyrde ylonde y\u2022 This island is called Both Eubonia and Man, and it is situated in the middle of the sea, like a naval base. Beda writes that the Man island resembles two islands. The first is the larger, southern one with better corn land and a coastline of about 90 miles and 110 households. The second covers about 300 and more English miles.\n\nGiraldo reports that there was once a dispute over whether this island should belong to Britain or Ireland. Since venomous worms lived there, it was decided that the Man island should belong to Britain.\n\nIn this island, there is a practice of sorts of sorcery and witchcraft. Women sell wind to sailors as if it were sealed under three knots of thread; the more wind he wants, the more knots he must undo. Men from this land often see men who have died beforehand appearing or whole, and aliens place their feet on the feet of men from this land to witness such sights as the men themselves do. Londe done. Beda the Scottes dwelt first in this island. Thanet, that is an island beside Kent, and has the name Thanet from death of serpents, for there are none, and the earth there produces serpents born in other lands. This island is fertile and right fruitful. It is supposed that this island was hallowed and blessed by St. Austyn, the first doctor of the English, for he arrived there first.\n\nMoluncius was the 14th king of Britons and was the first to give them law. He ordained that plowmen follow God's temples and highways that led men to cities and towns should have freedom of color. That is, every man who went to any of them for succor or for trade had done so safely, without pursuit from all his enemies. But later, for the ways were untamed, and strife occurred. Therefore, Belinus, the king who succeeded Moliuncius, to put away all strife and doubt, made four highways, privileged with each corner of: The second chief king's highway is called Wallingstreet, and stretches towards the northwest, beginning at Douver. It passes by the middle of Kent over the Thames beside London, by Westminster, and so forth by St. Albans on the west side, by Dunstable (now called Wrecking), and then by Severe. It passes beside Worcester, and then forth to Stratton, and so forth by the middle of Wales to Cardigan, and ends at the Irish sea. The third way is called Erningestreet, and stretches out of the westnorthwest into the eastsoutheast, beginning in Meneuia, that is St. David's land in west Wales, and stretches forth to Southampton. The fourth is called Rikenyldstreet, and stretches forth by Worcester, Wycombe, and Birmingham by Leicester. The rivers Temse, Seuarne, and Humbre, renowned in Britain, bring marches from beyond the sea into Britain in ships of various nations and lands. These three rivers separate the three provinces of Ylonde, as if the three kingdoms apart. The three regions are Logria, Cambria, and Northumbria, the middle England and Northumberland. R. The name Temse seems to be made one name of two names of two rivers, Tame and Isle. The river Tame runs beside Dorschester and falls into the Isle, hence all the river from its first head to the eastern sea is named Temse 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 separates Gloucestershire and Wilts, and draws with it many. Other waters and streams/and grow great at Grecester/and pass beyond Hampton/and so forth by Oxford/by Walynford/and by Reding/and by London. William de Ponteca. At the haven of Sandwich it falls into the east sea/and holds its name ten miles beyond London/& departs in some place in Kent and Essex/westsex & Mercia/that is, a great deal of midland England. R. Seuarne is a river of Britain/& is called Haberne in British/and has that name Haberne, because Estryd's daughter was drowned in it/therefore the Britons called the river Haberne after the woman who was drowned in it/but by corrupt Latin it is called Sabrina. Seuarne begins in the middle of Wales/& passes first towards the east to Shrewsbury/& then turns southward to Bridgnorth/Worcester & Gloucester/& falls into the west sea beside Bristol and departs in some place in England & Wales. William de. The River Severn is swift and teems with much fish. Its waters are wooded and muddy, casting up and gathering great heaps of gravel. The Severn often overflows its banks. [R. Humbre is named Humbre, king of the Hunes, for he was drowned there. It first issues a crook from the south side of York and then departs from the province of Lindsey, which at one time belonged to Mercia from the other side, Northumberland. Trent and Ouse run into Humbre and make the river very large. [The kingdom of Britain was once adorned with twenty-eight noble cities, with few castles that were walled, having gates and strongly built bars. [A list of the cities. Caer is London. Caerbranke is York. Caerkent is Canterbury. Caergoraukon is Worcester. Caerlirion is Leicester. Caercolden is Colchester. Carthage: Chester, formerly known as Chichester. Canterbury: Canterbury. Caerguent: Winchester is Cambridge. Caerlelyll: Lugubalia and Carlisle. Caerporis: Porchester. Caerdrom: Dorchester. Caerludeoit: Lincoln and Lindsey. Caermarthyn: Carmarthen. Caersegent: Sigente and is near Temes not far from Reading. Leon: Chesterleon, also called Legchester in the past. Caerbathon: Bache, formerly known as Athamannus city. Caerpaladour: Shaftesbury.\n\nOther cities were founded in cycles for understanding of the following stories. We were at London. Gaufrid. Brute, the first king of Britons, built and first city in remembrance of the destroyed city of Troy, and called it New Troy and Trinovantum. Later, King Lud named it Caerlud after his own name; therefore, the Britons had an indignant city, London. Afterwards, the Normans called it London. London, named in Latin as Lodovicus, is not Douver, which stands on the cliff of the French sea, about 12 English miles west of it. Afterward, this Dobret was built there. All Wessex people were subject to him. The same king built Paladin, now called Shaftesbury. The Britons say that an eagle last spoke of men called it Bathonia, which is Bath. William de Poitiers and Julius Caesar made such baths here. R. Bede, in his British book, says that Bladud made these baths because William did not see the British book written by the telling of other men or by his own guessing, as he wrote other things not accurately. Therefore, it seems more truthfully that Bladud did not make the hot baths, nor did Julius Caesar do such a deed, although Bladud bought and made the city, but it agrees better with kindly reason that the water runs in the earth through veins of brimstone and sulfur, and so it is kindly made hot in that course and springs up in various places of the city. There were hot baths washing sore and scabbed areas / True ones. Though they might be made to last long by craft, this agrees with reason and philosophy, which treats of hot wells and baths in various lands. Though the water of this bath is more troubled and sour in taste and smell than other hot baths I have seen at Aachen in Germany. And eyes in Savoy, which are fair and clear as any, I have bathed in and tested. / R. Claudius Caesar married his daughter to Arviragus, king of Britons. This Claudius Caesar built Gloucester in the wedding of his daughter. Britons called this city first after Claudius' name / but afterward it was called Gloucester after one Gloria, who was duke of the country and stood on Severn in the march of England and Wales. Shrewsbury is a city on Severn in the march of England and Wales / and is set on a hill. It is called Shrewsbury from the shroves and fruit it once bore. The hill is called Hyll by the Britons, once known as Pengwerne, the head of a fair tree. Shrewsbury was once the head of Powys, stretching towards the mid-wales region towards the Irish Sea. Nottingham stands on the Trent and was once called Nottingham, the winning of dens, as the Danes dwelt there and dug dens and lived under hard stones and rocks. R. Lyncolne is the chief of the province of Lindsey, and was once called Caerludcoit, later known as Lindescolne. It is uncertain who first built this city, but if it were King Lud: and it seems so by the meaning of the name, for caer is British and means a city, and coit is a wood, so Caerludcoit means Lud's wood town. King Leir was Bladud's son and built Leicester in the middle of England on the river Soar and on Fosse, the king's highway.\n\nYork is a great city on either side of the water of Ouse, which seemed as fair as Rome until King William had it burned and defiled it and the surrounding countryside. About a pilgrim who would now weep, if he had known it before. Gaufreid. Ebrancus, the fifth king of Britons, bought York and named it Caerbrant. He built also two other cities: one in Scotland, called Edinburgh, and another toward Scotland in the end of England, called Alcluth.\n\nR. 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 of Edan, king of Picts, who ruled there in Egfrid's time, king of Northumbria. Alcluth was once a noble city, and is now almost unknown to all Englishmen. For under the Britons, Picts, and English, it was a noble city to the coming of the Danes. But later, about the year of our Lord 806, it was destroyed when the Danes destroyed the court of Northumbria. However, historians tell diversely in what place in Britain that city Alcluth was built. Bede says that it was built The wall of the Roman army, as you see, ends westward between the Britons and the Picts. Somewhere near Cae, the city now called Aldburgh, this wall ends. It is an old town, standing on the River Ouse, not far from Burghbrigge, which is ten miles west of York. According to Geoffrey of Monmouth in his \"Deeds of the Britons,\" to the north of Aldburgh was most likely the city that is now called Burgham, on the north side of the River Eden. The parish is Barlkeley. Worthy under Egge and Worton Passeth, Wye parish is also Barlkeley, and there are two market towns, one is Southampton and the other is Northampton. It seems, according to the stories, that there was one Aldclud in Yorkshire, another in Westmorland, and one near the right side of the western arm of the sea that separates England and Scotland. However, it seems that Aldclud was a strong city, as Bede says, and the city itself. The river is called Claud. No river in Yorkshire or Westmerland is reportedly similar by the locals. Some men claim that the river Claud is now named Sulwatche. Sulwatche is about 5 miles northwest and has another name, Luguball. King Leyll of Britain built Caerleon. In this city is some part of the famous wall that surpasses Northumberland. With tempestuous weather and burning fire. Nearby, in Westmerland, in the front of a three-chambered place, it is written in this manner: Marius some of the Combes stayed there at a time when Marius, son of Ariovistus, had been expelled from it. This Marius also wrote a book. At Hagustald's church, which is 80 miles northwest of York, there was once a place. According to the bishopric of York, it was destroyed. There were once houses with vicious arches and buildings in the main place, which is called Hestolesham and Heglesham, as well as Beda's place. The text lies half way along the long wall of the Roman work in the north. R. The province of Lindisfarne and Lindsey are distinct. For the province of Lindisfarne and Lindsey is all one, lying to the east of Lincoln, and Lincoln is its head, as Beda says in Book IV, chapter 15. But Beda in Book IV, chapter 23, says that Lindisfarne church is an island called Holy Island in the river Tweed next to Berwick. And so, according to Beda's accounts, the Tweed runs into the famous arm of the sea, now separating Englishmen and Scots in the east, and in that arm there are three islands. One is Mayros, which is now called Middleton. To the west about is Lindisfarne church, which is called Holy Island. Then the third is above, and is the Farne Isle of Tweed, which was once called Bebamburgh, Bobbe's city, and is now called Bamburgh, and has a very strong castle.  Gir. In itinere, two cities Legions, when at prayer to Genius the god,\n\nCleaned Text: The text lies half way along the long wall of the Roman work in the north. R. The province of Lindisfarne and Lindsey are distinct. For the province of Lindisfarne and Lindsey is all one, lying to the east of Lincoln. Lincoln is its head, as Beda states in Book IV, chapter 15. But Beda in Book IV, chapter 23, states that Lindisfarne church is an island called Holy Island in the River Tweed next to Berwick. The Tweed runs into the famous arm of the sea, now separating Englishmen and Scots in the east, and in that arm there are three islands. One is Mayros, which is now called Middleton. To the west about is Lindisfarne church, called Holy Island. The third is above and is the Farne Isle of Tweed, once called Bebamburgh, Bobbe's city, now called Bamburgh, and has a very strong castle. Gir. In itinere, two cities Legions, when at prayer to Genius the god, Queen Vaspasianus and Arviragus were accorded recognition, and legions of Rome were sent into Irlonde. Caerleon was a noble city and of great authority in olden times, and was truly built and fortified with walls of burnt tile by the Romans. Great nobility still exists there in many places, as the great palaces, towers, noble baths, temples, and places of the groves, which were places of great height and grandeur to stand and sit in, and to behold around. The places were truly walled, and outside is great building work under the earth, water conduits and ways under the earth, and stews also shall be seen wonderfully made with narrow side ways of breathing that wonderfully cast up heat. In this city were once three noble churches: one was of St. Julius the martyr, and in it a great company of virgins. That other was of St. Aaron, which was of the order of black monks; it was truly surrounded. The third church was the chief mother church of all Wales, and the chief see. However, after Ward the chief was expelled from that city into Meneuia, that is Saint David's land in west Wales. In this Caerleon, Amphibalus was born, who taught Saint Albon. There, messengers of Rome came to greet Arthur's court. If it is first mentioned in Latin, it was not translated into Englishish in the same place. According to the beginning of this book, this is the city presented as Chronicon. Great, it was a Roman city of Legions. For a winter, the legions of knights that Julius Caesar sent for to conquer Ireland lay there. And after Claudius Caesar sent legions out of that city to Wales, he called it Ort, the writing about which follows. This is the city that the seven towns were named after, as it were, the name taking from a constellation. It is unknown what man founded this city now. Though Legestria is now called the town of Legions. Now Wales and English hold this city of great price. Stones on the walls seem to be the work of Hercules. There is great might, able to endure it. Saxon small stones, set upon great benches. Underground, a town is found with a double vault. It provides shelter to many men from western lands. Fish flesh and corn abound in this town. Ships and trade flourish where there is enough water. A goddess resides there, once an emperor or this land. Earth dwells there, known as Henry. Remnants of King Harold's power remain. Bacchus and Mercury, Mars and Venus reign there in the town.\n\nPoets claim, God knows what this means, but in their poetic speech, they feign as if every kind of craft and living had a distinct god from others. Thus, they invented a god of war and fighting, and called him Mars. A god of desire and riches, and merchandise, they named Mercury. Bacchus is called the god of wine. Venus, the goddess of love and beauty. Laverna, the god of thieves. Proserpine, the god of deceit and cunning, and Pluto, the god of the underworld. These verses seem to imply that these aforementioned goddesses reign there. Ben served in Chester. Mars with fighting and cockfighting. Mercury with covetousness and riches. Bacchus with great drunkenness. Venus with lewd love. Larna with thievery and robbery. Proserpine with fawning and guile. That is Pluto, not unserved, who is god of hell.\n\nThere, Babylon lore has more might the more truth.\n\nTake heed that England contains 32 shires and provinces. It now is called Cornwall and that Ilchester. Alfre. These are the names of the shires and provinces: Kent, Southsex, Sothern, Wiltshire, Dorset, Devonshire, Somerset, Dorset, which now is called Devon in the latin, the eight southern shires. The Tamese departs from the other side of England which were once governed and ruled by the West Saxon law. Essex, Midlesex. Southsex / Northfolke / Herford shyre / Huntyngdon shyre / Northamton shyre / Cambrydge shyre / Bedfordshyre / Boky\u0304gham shyre / Leycestre shyre / Der by shyre / Notyngham shyre / Lyncolne shyre / Yorkeshyre / Durham shyre / Nor\u2223thumberlonde / Caerleylshyre / wt Cum\u2223berlonde / Appelbyshyre / with Westmer londe / Lancastre shyre that conteyncth fyue lytell shyres. These .xv. North and Eest shyres were somtyme gouerned & ruled by the lawe called Mercia in latyn & Marchene lawe in Englysshe. It is to wyte that Yorke shyre stretcheth from yt ryuer of Humber vnto yt ryuer of Teyse And yet in Yorke shyre ben .xxij. hondre\u2223des / hondred & candrede is all one. Can\u2223drede is one worde made of walssue and Irysshe / & is to menynge a cou\u0304tree that conteyneth an hondred townes / & is also in Englysshe called wepentake / for som\u2223tyme in the comynge of a newe lorde te\u2223nau\u0304tes were wont to yelde vp theyr we\u2223pen in stede of homage. Durhamshyre stretcheth fro\u0304 the ryuer of Teyse vnto yt riuer of Tyne. And for to speke properly of Northumberland it stretches from the river of its beginning in Scotland. The county includes Everwickshire, Durhamshire, Northumberland, Cumberland, Applebyshire, and Louthshire in England. There are thirty-six shires in total, excluding Cornwall and those islands. King William had these provinces and shires described and measured. Thirty-six and a half shires were found. There were three thousand towns and settlements. Parishes numbered one hundred and sixteen, and there were ninety-five thousand knight's fees. Of these, twenty-seven thousand were held by men of religion and fifteen thousand were other knight's fees. However, the woods have been cut down, and the land has been newly tilled, making it much more than it was at that time. Many towns and villages have been built, and so there are many more.\n\nOnewalle, which was once Gwyl telinus' wife, gave the province its name of Mercia, as some suppose. She made a law full of wisdom and reason and was called Merchene law. \u00b6 This is what the chroniclers and historians of the Britons recorded, and they expelled these two laws. Brytons speech in to Latin. Afterward, King Aldred translated all into Saxon speech, and was called Merlin's law. The same King Aldred wrote in English and added another law called West Saxon law. Then, Danes ruled this land, and the third law emerged, named Danelaw. Saint Edward the third combined these three laws into one common law, now known as Saint Edward's law. I intend to write and explain many terms of these laws. Mindebruch, harming of honor and worship. In irensbee, king's high way. Frith, security in defense. Sak, forfeit. Soka, surety of court and hence comes Soken. Theam, sure of bondmen fighting. Amersement, for fighting. Blodetitte. That was every good tithing. That is every exchequer pound. A wepentake and a hundred is all one; for the country of towns were wont to give up weapons in the coming of a lord. Lestage, custom challenged in chequings and stallage, custom for standing. In fair time, Britain stood as one kingdom to the Britons, from Brute to Julius Caesar. However, from Caesar's time to Suetorus, this land was under Roman rule. Nevertheless, kings of it remained, from Suetorus to the last prince Gracious, but the Romans' successors in Britain failed, and the Romans ruled in Britain. Later, the Romans left their reign in Britain because it was far from Rome and due to great concerns on their other side. Then, Scots and Picts, led by Maximus the tyrant, pursued Britain and waged war with great strength of armed men for a long time, until the Saxons came at the Britons' request against the Picts. They put out Gurmond the Irish king with his Picts, and the Britons also with their king named Caratacus, and drove them out of England into Wales. Thus, the Saxons were victorious, and every province afterward was named after its strength. The first kingdom was that of Kent, stretching from the eastern Ocean to the river Tamise. The first king of Kent began to reign, according to Dionysius' account, in the year AD 540. This kingdom lasted for 361 years, with 16 kings, until the time of King Baldred, and Egbert, King of Wessex, joined it to his own. The second kingdom was in Sussex, with Kent to the east, the sea to the south, the Isle of Wight to the west, and the North Sea to the north. Ella was the first king there, and he began to reign in the year of the Angles' coming. However, this kingdom passed into the hands of other kingdoms in a short time. The third kingdom was in Mercia, with Wales to the west, Northumberland to the north, and East Anglia and Lindsey to the east. Penda was the first king there, and he began to reign in the year AD 626. This kingdom lasted for 122 years, with 17 kings, until the time of Offa, who extended his dominion over the other kingdoms. The kingdom was of the East Angles in the east by the sea, in the west the countryside of London, in the south the Thames, and in the north Southfolk. The kings of this court were ten in number, some of whom were subjects to other kings. Nevertheless, Egbert, king of Wessex, joined this kingdom to his own. The fourth kingdom was of the East Angles, in the north the sea, and in the northwest Cambridgeshire, in the west St. Clement's Ditch and Hertfordshire, and in the south Essex. This kingdom lasted under twelve kings until the time King Edmund was slain. Then, the Danes took both the kingdoms of the East Angles and of the East Saxons wrongfully. Afterwards, the Danes were driven away or made subject. Then, the elder King Edward joined both the kingdoms to his own. The fifth kingdom was of Wessex, and lasted longer than all these kingdoms, and had in the east the South Saxons, in the north the Thames, in the south, and in the west the Ocean. In this kingdom Regned Serdric his son Kenneth, and began to reign in the year of our Lord God 519 and 19. After the coming of the Angles, the sixty-first kingdom was of Mercia, the greatest of all. The marks and the meres were in the west side of the river Dee, fast by Chester, and Severn fast by Shrewsbury, to Bristol in the east, the eastern sea, in the south Thames to London, in the north the river Humber, and so westward and downward to the river Mersey to the corner of Wyrehall. Number falls into the western sea. Penda's son, Peada, first ruled this kingdom in the year of our Lord Jesus Christ 626, according to Denys, and from the coming of the Angles, one hundred and seventy-five years. This kingdom lasted under eighteen kings for about two hundred and forty-nine years, until the last Colwulfe, who took the kingdom from Burdred when he was put out. But the elder Edward the king put out the Danes and joined the kingdoms. The kingdom of Mercia was divided into three: West Mercia, Middle Mercia, and East Mercia. At the beginning, the kingdom of Mercia extended westward into Mercia, and it was bordered by the sea of Ocean to the west and north, the Tyne river to the east, and the Humber estuary to the south. Northumbria, the kingdom to the north, was called the \"Scottish sea\" in British and \"Scottish tide\" in English. This kingdom of Northumbria was initially divided into two provinces. One was the southern part, called Deira, and the other was the northern part, called Bernicia. These two kingdoms were separated by the river at that time, as Deira was from the Humber River to the Tyne River, and Bernicia was from the Tyne River to the Scottish sea. Around the time when Pirres dwelt there, as Beda writes in his work (Book II, Chapter III). That Ninian converted men of the south side. Ida was the king who ruled there first, beginning to reign in the year of our Lord 500 AD and 549 AD, according to Denys. Elle ruled in Deira in the year of our Lord 505 AD and 549 AD. These two kingdoms were at one time (as it is said) separated by two kings, and sometimes all under one king, and lasted for approximately 200 English years. At last, Osbartus and Elle were slain in the ninth year of their kingdom, and Northumbria was void without a king for eight years. Then afterwards, the Danes ruled in Northumbria for 36 years, until the beginning of their kingdom. Aedelstane made subjects of the kings, Danes, Scots, and Welsh, and ruled first alone in England, holding the kingdom of England whole and one, in the year of our Lord 829 AD. That type of Meria is a boundary and a sea, for it separates one kingdom from another. It is also written in the Chronicles of Henry and Alfred that King Edward Elder founded a castle at Macester in Northumberland, but the city Macester is scarcely three miles from the Tyne. Ivius was the first king christened among the Britons. In his time, there were three archbishoprics in Britain. One was at London, another at York, and the third at Caerleon in Glamorgan. That city is now called Caerleon. To these archbishoprics were subordinate archbishops. The archbishopric of York's worship and submission were maintained there always, though Scotland has been withdrawn from its subjection by the passing of time. In it (Gir. in it is) the archbishopric was turned out of Caerleon and went to Me neuia, that is in the west side of Demetia evil, called the Iaudys. Sampson, the archbishop, took with him the pall and went into it. Brytain, the lessor bishop of Dolensis, was the bishop of Meneuia, or Saint David's, from the time King Henry of England was there, which is called Saint David's twenty-first bishop, all without pall. Whether it was for unchastity or poverty, the bishops of Wales were always seated by the bishop of Meneuia of Saint David's, as his suffragans, and made no profession or submission to any other church. Other bishops who came afterward were consecrated at Canterbury by the king, as a sign of the sacrament and submission. Boniface, archbishop of Canterbury, was the legate of the Cross in every cathedral church in Wales, and was the first archbishop in England and the fourth in Wales. The primate of York has but two suffragans in England, the bishops of Carlisle, Durham, and Worcester, and his see first existed in Selvesey in the time of Archbishop Theodore. The see lasted there for 333 years. yere vnder .xx. bysshops fro y\u2022 fyrst Wil\u2223frede vnto y\u2022 last Stygande at y\u2022 co\u0304mau\u0304\u2223dement of kynge Wyllyam conquerour chau\u0304ged y\u2022 see fro Selesey to Chichestre.\nHAue mynde that all y\u2022 prouynce of westsaxon had alway one bisshop fro y\u2022 begy\u0304nynge vnto Theodorus tyme by grau\u0304t of king I\u2022 metynge togyder of \u2022 tyme thecite & the see of Dorchestre p\u2022 cite standeth within Temse / & the Temse departeth bytwene Mercia & westsaxon. After that Agilbert was put out of Wynchestre / y\u2022 tho hyght Wynton / than was there an Englysshe bysshop y\u2022 was calle\u2022 this cite hath the name of this Wyne / and is called Wyn\u2223chestre / as it were wyne cite. At y\u2022 last he was put out / & after hym came Leuthe\u2223rius y\u2022 foresayd Ag\u2022 archebysshop ordeyned two bysshops to the {pro}uince of westsaxon. D\u2022 pope .iij. other sees / at welles for Somerset / at kyrton for Deuenshyre / & at saynt Germayn for Cornewayle. Not longe afterwarde the syxth see was set at \u2022 last by co\u0304mandement of kyng Willyam conquerour all these sees (sau\nIT it knowen that The Saxons were always subject to the bishop of London, but the province of Leicester was made subject to Cambridgeshire by King William the Red in the ninth year of his reign. This was a good town called Spalding, which was previously part of the bishopric of Lincoln.\n\nThe kingdom of Mercia was greatest for a long time, and it was divided into many bishoprics. King Offa, who was the 20th king of Mercia, changed the third Trumphere into the fourth Iarmuanus, and the fifth into Chedde. However, in the time of Edelfred, who was Wulfran's brother when Chedde died, Theodorus, the archbishop, appointed Wynfrith, Chedde's deacon. But at Hendon, because he was unbending in some respects, he appointed Sexwulf, abbot of Medamstede, who is called Burgh. But after Sexwulf's fourth year, the archbishop appointed five bishops in the province of Mercia. Orded Bosell at Worcester / Cudwyn at Lichfield / the aforementioned Sexwulf at the see of the West Saxons / in Saint Birinus' time longed to Mercia from the archbishop's time, Ethelred king of Mercia having destroyed Kent. This bishop Sexwulf came out of Kent and made himself first bishop of Hereford. At last, when Sexwulf was dead, Hedda was bishop of Lichfield after his bishoprics of Lichfield and Egestre. Afterwards, we saw him go to Lincoln by the first king William's leave.\n\nAt York was one see for all the province of Northumberland see / and was ordained by the bishop of Canterbury / and held the see of York for seven years. Afterwards, when King Edwin was slain and his affairs were disturbed, Paulinus went away thence by water to Kent from whence he had first come / and he was given the pall. With him were Li III. And so the bishopric of York ceased for thirty years / and the use of the pall ceased there anno C. XXV. until Egbert, the bishop, who was the king's brother of the lode, recovered it by the authority of the rice. Pope. After Finianus and Salmanus, north side of Northumbria, was William, the last one who went into Scotland with great indignation. Wilhelmus went where Wilfred undertook him, for he held the land unlawfully for 30 years after the pope. Those who held the money took Cedd out of his abbey of Lindisfarne and wrongfully put him into the see of York with the king Oswy's consent. But three years later, Theodorus, the archbishop, sent him away and assigned him to the see between him and King Ecgfrith. He was corrupted with some kind of bribe. This was done after Wilfred had become known as holy Ildefonsus in the river of Tweed. Aidan first discovered the see. Theodorus made Eadhun bishop of Ripon, who had come again from Lindsey. Wilfred had been abbot of Ripon. Theodorus sent Trunwynus to the land of the Picts in the ends of England, fast by Scotland, in a place called Candida, now Galloway, which longed to England and belonged to it. The see of Hagustaide and Lyndeffar were once under the jurisdiction of nine bishops around the year 780. It endured for many years under their rule, but could not destroy the Picts. The sees of Hagustaide and Lyndeffar failed completely from that time forward. The first King Henry, in the ninth year of his reign, established the new see at Caerlell. The archbishop of Canterbury had, under him, thirteen bishops in England and four in Wales. He had Rochester under him, and the see had a part in Kent alone. London had Essex, Middlesex, and a half of Fordshire under him. Chester had Southsea and the isle of Wight. Winchester had Hampshire and Sussex under him. Salisbury had Ryepull under him. Lincoln had the provinces between the Trent and Humber, which were the shires of Lincoln. Leycester / of Northampton / of Huntingdon / of Bedford / of Bokyngham / of Oxford and half Herfordshire. The archbishop of Canterbury has four suffragans in Wales: Landaff, St. David of Bangor, and St. Durham of Caerleon. \u00b6 In the year of our Lord God MLXXI, before the first King William and the bishops of England, by commandment of the pope, the cause was handled and treated between the aforementioned primates and ordained and judged that the primate of York shall be subject to the primate of Canterbury in matters relating to them. When the primate of Canterbury appoints other bishops, he shall consecrate him as bishop of Canterbury, and he shall take his ordination from him and take his oath with possession and lawful obedience. Around the year of our Lord C.LXXXV, in the right of either primate, and which primate acted: The Britons lived in this island the sixteen year of Helias the prophet, the twelfth year of Solinus, king of the Latins, fourteen years after the taking of Troy. They built Rome. The Picts were their enemies. If they arose and took their wives and daughters, doubt falling as to who should have right to be king, they would rather choose the mother's side than the father's side, the women's kin rather than the men's kin. In Vespasian's emperor's time, when Marius Aurelius was king of the Britons, a certain Rodrik, king of the Picts, came out of Scotland and began to destroy Scotland. Marius the king slew this Rodrik and gave the northern party of Scotland to. Scotland called Cathanesia welcomed the men who came with Rodrik and were defeated by him, to dwell among them. However, these men had no wives, nor could they marry women from the British nation. Therefore, they sailed into Ireland and took Irish maidens as their wives, ensuring that their maternal blood would precede them in inheritance. \u00b6 Ger. 17. Nevertheless, Sirinus super Virgilius says that the Picts, who were agitators, had some dwelling place about the waters of Scicia. They are called Picts of painting and smiting with wounds, hence their name. These men and these Scots were one people. When Maximus the tyrant departed from Britain to Fraucia to occupy the empire, Gratianus and Valentinianus, brothers and fellow emperors, brought these Scots out of Scicia with great gifts, flattering and fair commands, into the northern countryside of Britain. For they were steadfast and strong in arms. And so these thieves and brigands The men were made lords of the land and the countryside, and dwelled in the northern countryside. / Gaufrid. Carancius the tyrant slew Bassianus / and gave the Picts a dwelling place in Albania, that is Scotland. / There they dwelt for a long time afterward and mixed with the Britons. / The dwelling place that this Carancius gave them is south of Scotland, which stretches from the Roman wall to the Scottish sea, and contains Galway and Lodowia, that is Lodeway. / Therefore, the southern Picts. Afterward, the Saxons came and made the countryside long to the north of Bernicia, the northern part of Northumberland, until the time that Kinadius Alpinus, son of the king of Scotland, expelled the Picts / and made the countryside that lies between Tyne and the Scottish sea long to his kingdom. / Bede. I.4. / Afterward, for a long time, the Scots were led by Duke Renda / and came out of Ireland, that is their proper country, / and with love or strength made them a fast place by the Picts in the north. side of the arm of the sea that breaks into the land in the west side / that separated in old time between Britons and Picts. Of this duke Renda, the Scots had the name and were called Dalrendus / as it were Renda's part / for in their speech, a part is called dal. Ger. pri. The Picts could have no wives of Britons, but they took them wives of Irish Scots / and promised them fair for dwelling with them / & granted them a land by the sea side / there the land is narrow. That land is now called Galway. Marianus. The Irish Scots lived at Argyle / it is the Scottish cliff for Scottish lands there for harm to the Britons / or for the place is next to Irlond for coming a land in Britain. \u00b6 Beda. And so the Scots, after the Britons and Picts, made the third people dwelling in Britain. \u00b6 R. Then after them came the Saxons at the praying of the Britons to help them against the Scots and Picts. And the Britons were soon put out into the waves / & Saxons occupied the land little by little. The Saxons and Angles, who came from Germania, made the fourth kind of people in England of Britain. Beda, Book V, Chapter IX. Around the year 800 AD, Egbartus, king of Wessex, commanded all men to call the inhabitants of the land Englishmen. Alfre. After that, the Danes occupied the land for about 200 years, from Edbartus' time to Saint Edward's time, and made the fifth kind of people in the land, but they failed in the end. Lastly, the Normans came to Duke William and subdued the English and still keep the land, making the sixth kind of people in the land. However, in King Henry's time, the Flemings came and received a dwelling place for a time beside Malros in the western side of England and made the seventh kind of people in the land. Nevertheless, by commandment of the same king, they were then driven and forced to Hawford's side in the western side. In Wales, there are five nations residing there: the Scots in Scotland, the Britons in Cambria (Wales), the Picts in the east, and the Flemings in west Wales. Normans and Englishmen are also intermingled among the population, as it is uncertain in stories how and in what manner they were driven out of Britain. I will now explain how the Picts were destroyed and driven out.\n\nDuring the reign of Giric, son of Gillecomgain, Britain was occupied by Saxons. Peace was made and established between the Picts and the Saxons, but the Scots, who saw that the Picts were nobler in deeds and better in arms, despite having fewer numbers than the Scots, became envious. The Scots, who have a natural inclination towards treason, turned against their hosts. They invited all the Picts, and especially the most prominent ones, to a feast. They waited until the Picts were merry and had consumed alcohol, then betrayed them. dronke they drewe vp nayles y\u2022 helde vp holowe benches vnder the Pictes / & the Pictes vnware sodeynly fell in ouer y\u2022 hammes in to a wonderfull pytfall. Than y\u2022 Scot\u00a6tes fell on y\u2022 Pictes & slewe them / & lefte none alyue. And so of two maner people the better warryours were al destroyed But the other that ben y\u2022 Scottes whi\u2223che ben traytours all vnlyke to y\u2022 Pictes toke {pro}fyte by that fals treason / for they toke all that londe / and holde it yet vnto this tyme / & call it Scotlo\u0304de after theyr owne name. In kynge Edgarus tyme Kynadius Alpinus sone was duke & \u2022 londe that is bytwene Twede & y\u2022 Scottysshe see with wronge & with strength.\nAS it is knowen how many ma\u2223ner of people ben in this ylonde there ben also so many languages and tongues. Neuertheles W\u2022 Scottes that were som\u2223tyme confederate and dwelled with Pi\u2223ctes drawe somwhat after theyr speche.\nBut the Flemynges y\u2022 dwell in the west syde of Wales haue lefte theyr straunge speche & speke lyke to saxons. Also Eng\u2223lysshmen though they had fro y\u2022 Beginning of three manners of speeches: southern, northern, and middle, in the midst of the land, as they come from the three kinds of people of Germania. However, due to intermingling and mixing first with Danes and later with Normans, the language has appeared strange, waving, chirping, garbling, and grisling. This appearance of the language comes from two things. One, because children go to school to learn English first and are compelled to construct their lessons in French; and this has been used since the Normans came into England. Also, gentlemen's children are learned and taught from their youth to speak French, and upstarts will counterfeit and resemble gentlemen, and are eager to speak French to be more accepted, therefore it is said by a common proverb, \"Jack would be a gentleman if he could speak French\" (Trewysa). This was much used before the great death, but since it has somewhat changed. For truly, Sir John Cornwall a... Master of grammar changed the teaching of grammar and construction of French into English. And other school masters use the same method now in the year of our Lord MCCCXXV, the ninth year of King Richard the Second, and leave all French in schools and use all construction in English, wherever they have advantage, that is, they learn their grammar more quickly, and in another disadvantage, for now they learn no French nor can any, which is harmful to those who will cross the sea. And also gentlemen have left much to teach their children to speak French. \u00b6 R. It seems a great wonder that Englishmen have such great diversity in their own language, in the sound and in speaking of it, which is all in one island. And the language of Normandy has come from another land, and has one manner of sound among all other, for a man of Kent, southerner, westerner, and northerner speak French all alike in sound and speech, but they cannot speak their English so. There are as many diverse French in the realm of France as there are English in the realm of England. R. The aforementioned language, which has divided into three, is a great wonder, for men of the east agree better in speaking with men of the west than men of the north do with men of the south. Therefore, it is the men of the merchant class in middle England who, as it were, act as intermediaries between the ends, understanding the northern and southern languages better than the northern and southern do each other. William de Pon. The language of the Northumbrians, and especially at York, is so sharply distinct, that we southern men scarcely understand it. I suppose the cause is that they are near the aliens and speak strangely. Also, the kings of England dwell and reside more in the south country, because there is better corn land, more people, more noble cities, and more profitable harbors in the south country than in the north. The conditions of the middle people of England. The Flemings on the western side of Wales have been turned into Englishmen due to their association with the English. These people are mighty and strong in battle and are the greatest enemies of the Welsh. They engage in marches and land because of great winnings, and are sometimes ready for plowing and sometimes for acts of war. When the flesh is boiled away and not roasted, they know what has been done, is done, and will be done, as if by the spirit of prophecy and wonderful craft. They declare what is done in far countries, signs of peace or war, the state of the realm, slaying of men and adultery. Those dwelling in England are mixed in the Isle of Man and are far from the places they originally turned to, easily changing their desires. Without encouraging anyone else by their own consent. And unwilling, impatient with business, and full of sloth. William de Pon.li. III says that when they have destroyed their enemies to the ground, they fight with each other and kill one another, like a void and empty thing working within itself. R. Neuerthe\u00b7 north. For they are more unstable, more cruel, and more unwilling. The middle men are partners with both. Also, they use them more to gluttony than other men, and are more costly in food and clothing. Men suppose that they took this vice from King Hardyknight, who was a Dane. For he commanded \"every land is their own.\" The men are able to all manner of cunning and wit, but before the deed they are rash and hasty, and wiser after the deed than before, and leave lightly what they have begun. Solinus LI. Therefore Eugenius the pope said that the English were able to do whatever they wanted and to be set before all others, unless it was due to light wit. Let them not be overcome in strange lands, for Englishmen cannot be overcome in their own country, but they are easily overcome there. R. These men despise their own and praise other men, and are not pleased with their own estate, but rather take to themselves what befalls others. Therefore, a yeoman arms himself as a squire, a squire as a knight, a knight as a duke, a duke as a king. Some go about and will be like all manner of state and be none, for they take every degree that is of no degree, for in outward appearance 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 Argus, in traveling Termes of Latin, as Argus, Tatalis, Dedalus, Sardinapalus, you must understand them as the poets feigned them. Argus was an herdsman and kept beasts; he had a hundred eyes; Argus was also a ship. A wise and alert person who can see that he is not deceived is called Argus. The chronicle says that many Englishmen are called Argus, meaning they are always on the lookout for winning opportunities. The second word is Tantalus. The poet feigns that Tantalus killed his own son, for which he is damned to perpetual torment. He stands in water up to his waist, and has ripe apples and noble fruit hanging down to his overhead. However, the fruit or water cannot enter his mouth. He is held and stands between food and drink, and can neither eat nor drink. He is always hungry and thirsty, and is kept alive in this manner by the likenesses of Tantalus. It seems to mean that those who do nothing in every direction are called Tantalus, for they do nothing there. The third word is Dedalus. Take heed that Dedalus was. a subtyll and a slye man. And therfore by lykenes they that ben subtyll and slye / they ben called Dedali. And the fourth worde is Sar\u2223danapali / ye shall vndersta\u0304de yt Sarda\u2223napalus was kynge of Assyryens / and was full vnchaste / & vsed hym for to lye softe. And by a maner of lykenes of hym they that lyue vnchastly be\u0304 called Sar\u2223danapali. \u00b6 R. But amo\u0304ge all Englyssh\u00a6men medled togyders is so grete a chau\u0304\u00a6gynge & diuersite of clothynge & of aray and so many maners & dyuers shappes that well nygh is there ony ma\u0304 knowen by his clothynge and his araye of what someuer degree that he be. Therof pro\u2223phecyed an holy Anker in \u2022 thyrde tyme by y\u2022 Scottes that they holde the moost wretchest and leest worth of all other they shall be ouercome\u0304. Than the worlde shall be so vnstable & so d\u2022 vnstablenes of though\u2223tes shall be betokened by many maner dyuersytees of clothynge.\n\u00b6 Here foloweth the descripcyon of the londe of Wales.\nNOw this boke taketh in honde\nWales after Englonde\nSo take I my tales\nAnd wende in to Wales, the land once called Cambria, was the noble abode of Priamus' blood, where I sought knowledge of Jupiter's lineage. I intended to remember Dardanus' line, and in these four titles, I found the means to recount the state of that land. I would first describe the men and then praise the land. With my pen, I would record all their manners. I would then relate marvels of the land.\n\nWales is now known as Wallia, and once it was called Cambria. Cambria was named after Camber, its prince, who won it. Wallia was then under my jurisdiction due to Gwalas the queen. Her child, Ebrancus, was mildly wedded there. From that lord Gwalon, the sound was withdrawn, and it was given the name Wallia. Although it is less than England, it is as good in fertility as any other land. It is filled with corn and fruit, and it has great abundance. It is rich in flesh and beasts, both tame and wild. Horses, sheep, oxen, and all kinds of seeds thrive there. There are woods and meadows, herbs and flowers spread there. \"Rivers and valleys bring forth flood and hills metals good. Cool grows under land and grass above the hand. There is abundance and not lacking of broken meat and ale. There is great plenty in that valley and all that needs to live that land brings forth riches. But of great riches to be drawn and it closes many in short awe. It is a corner small, as though God first of all made that land so small to be a seller of all hell. Wales is divided by a water that is called Twy. North Wales from the south, Twy divides in places full of knowledge. The south is called Deheubarth, and the other Gwynedd. The first shoots and sends arrows there, the other delivers all with spears. In Wales, there were once three courts. One was at Carmarthen, and that other was in Mon, the third in Powys. In Pegwern it now is Shrewsbury. There were seven bishops and now there are four. Under Saxons all at hand. Sometimes under princes of that land.\"\n\nWales is diverse from England in many ways. They drink and do many things. They are dressed wonderfully in a shirt and a mantle. A crisp breechcloth is pleasing to them, both in wind and rain. In this clothing they are bold, even when the weather is very cold. They always go without sheets. They are always in this attire, they play, fight, stand, sit, lie, and sleep without a surcoat, cote, or kirtle. Without open tabard, cloak, or bell. Without laces and chaplets, they bare their lapels. Without hats or caps. Thus arrayed, the segregants go and always with bare legs. They keep no other going. Even if they meet the king, they fight with arrows and short spears. They fight better if they need to. When they go, they fight better than when they ride. Instead of castles and towers, they take woods and marshlands for support. When it is time to fight, they would rather go than stay. Gildas says they are unstable in peace and not steadfast. If someone asks why it is, it is no wonder to see. Though men may be driven off the land, they would find others. But all for nothing at this. For all many words were at ground, and put the sea among them. And built castles strong, The men may endure long without eating. And love well common meat. They can eat and be merry Without great care. They eat bread cold and hot, Of barley and of oats. Broad cakes round and thin, As well seems so great kin. And seldom they do eat once. They have gruel to potage, And leeks kind to companionage. Also butter milk and cheese. Such meals they eat swiftly, And that makes them drink well. Meat and ale that hath might, Thereon they spend day and night. Ever the reader is the wine. They hold it the more fine, When they drink at the ale. They tell many a lewd tale, For when drink is in handling, They are full of mischief. At meat and after. Their solace is salt and leek. The husband in his way Tells that a great price To give a cauldron with growese To them that sit at his table. He deals his meat at table, And gives every man his share, And all the over plus He keeps to his own use. Therefore. They have wooed and experienced misfortunes. They always eat hot samon. Though physics say no, they have low houses made of small yards. Not like in cities nearby, but far apart and not too high. When all is eaten at home, they will come to their neighbors and eat what they find and see. Then they return home always. The life they lead is idle. Scots use their might to wash their guests' feet at night. If they wash their feet thoroughly and some more, they know they are welcome. They live so carelessly in a route that seldom do they carry a purse about. At their breach and home, they hang their money and comb. It is wonderful they are so hesitant and hate a crack at neither end. And without any core, they make their wardrobe at the door. They have in great scarcity harp, tabour, and pipe for minstrelsy. They bear corpses with great sorrow and blow low horns of mirth. They praise fast Trojan blood. For its sake came all their brood. Nearly kin they will be, though they pass an hand above. other men tried to subdue them\nAnd worshipped priests with their might\nAs angels of heaven rightly\nThey worshipped the servants of God almighty\nOftentimes this broad land\nAnd yearned for battle, all for the sake of Merlin's prophecy\nAnd often for sorcery\nBest in manners of Britons\nFor the company of Saxons\nThey have turned to the better\nKnown as clear as light\nThey till gardens, fields and towns\nAnd draw them to good towns\nThey ride armed as God wills\nAnd go shod and shodded\nAnd sit fair at their meal\nAnd sleep in fair and well beds\nSo they seem now in my mind\nMore Englishmen than Welsh kind\nIf men ask why they now do so\nMore than they are wont to do\nThey live in greater peace\nBecause of their riches\nFor their cattle should suffice\nIf they often avenged\nFear of loss of their good\nMakes them now still of mood\nAll in one it is brought\nHave nothing and fear nothing\nThe poet says a saw of preference\nThe footman sings before the thief\nAnd is bolder on the way\nThan the horseman rich and gay\nThere is a pole at Therin is many a fish flock,\nOfte he changes his hue on cop,\nAnd bears above a garden crop,\nOfte time how it be,\nShape of house there shall thou see,\nWhen the pole is frore it is wondrous,\nOf the noise that is there under,\nIf the prince of the land is hot,\nBirds sing well merry note,\nAs merrily as they can,\nAnd sing for none other man,\nBesides Caerleen,\nTwo mile from the town,\nIs a rock well bright of limestone,\nRight against the sun beam,\nGoldelf that rock is called,\nFor it shines as gold full bright,\nSuch a flower in stone is nothing,\nWithout fruit if it were sought,\nIf men could by craft undo,\nThe ways of the earth and come thither,\nMany benefits of kind,\nAre now 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 diligence,\nOf them that come after us.\nIn books you may read,\nThat nature fails not at need,\nWhen no man had craft in mind,\nThen of craft help God and. In olden times, when no teacher was in the land,\nMen with God-given skill taught craft to other men.\nSome crafts yet to emerge they imparted,\nGrace be to some men in west Wales at Cardyfe,\nBy Seuarne's shore, where Barry resided,\nIn a wooded area on the left side,\nYou shall find here a wondrous den,\nAnd diverse strange noises,\nIf you put your ear to,\nNoises of leves and wind,\nNoises of metals you shall hear,\nForging of iron and whetstones you will find,\nHeating of ovens with fire,\nAll this may well be,\nBy waves of the sea that break,\nWith such noise and fear,\nAt Penbroke, in a place,\nDemons often quelled,\nAnd cast foul things within,\nAnd scorned also sin,\nNeither craft nor prayers could,\nAlleviate the sorrow that afflicted them,\nWhen it grieved so much,\nTo the men it seemed a cause of woe,\nIn west Wales, at Crucynar,\nLies a wondrous burial ground,\nEvery man who comes to see it,\nSeems to himself as much as he,\nAll weapons there a night,\nShall be broken or daylight brings.\nAt Nemyn, in north Wales,\nThere is a small piece of land,\nWherein lies, Bardsey is called the monks' dwelling place. Men live so long in that wood that the oldest dies first. It is said that Merlin is buried there, also known as Silvestris. There were two Merlins and they prophesied together. One was named Ambrose and Merlin, born to a goblin in Demicia at Carmarthyn, under King Vortigern. He made his prophecy in Snowdonia, at the head of the Conway water, on the side of the mount, Dinas Emrys in Welsh, Ambrose Hill in English. King Vortigern sat on the water's side and was filled with sorrow. Then Ambrose to me, right before him, what does it mean? That a devil might get a child. Some men would say that he cannot do such work. That devil that goes at night, women often deceive. Incubus is named accordingly, and deceives men otherways. Succubus is that entity. God grant us none such evil. Whoever comes in her deceit, wonders shall he smile with. With wonders done, both men and women said. Demons will keep, with craft and bring an heir. So wild demons may make women bear a child. Yet never in. mynde was a child of fiends kind,\nFor without eye, no such child could die,\nClergy makes mind,\nDeath slew no fiends kind,\nBut death slew Merlin,\nMerlin was not Gobelin,\nAnother Merlin from Albion land,\nNow named Scotland,\nHe had names two,\nSilvestris and Calidonius also,\nOf that wood Calidon,\nFor there he told prophecy,\nAnd he was called Silvestris as well,\nWhen he was in battle,\nAnd saw above a gruesome kind,\nHe fell at once out of his mind,\nAnd made no more abode,\nBut ran at once to the wood,\nSilvestris is mad,\nOther wild of mood,\nOtherwise,\nThat at the wood he dwells,\nSilvestris Merlin,\nTold prophecy well and fine,\nAnd prophesied well sure,\nUnder King Arthur,\nOpenly and not so close,\nAs Merlin Ambrose,\nThere are hills in Snowdonia,\nThat are wonderfully high,\nWith heights as great a way,\nAs a man may go a day,\nAnd they are very high in Welsh,\nSnowy hills in English,\nIn these hills there is,\nLeech enough for all beasts of Wales,\nThese hills on top bear,\nTwo great fish wears,\nContained in that one. In Albama, at the mywell in Rutlonde, there is a little well that does not flow constantly, but only twice a day like the sea. Sometimes it is dry and sometimes full. In Northwallia, in Mon (Anglesia), there is a stone resembling a man's thigh. Regardless of who carries it, on night it returns its way, which was discovered by trial. Hugh 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. However, the stone was seen earlier in Mon. A jester held it bound to his thigh, and his thigh was rotten or dead. The stone then departed. If men commit lechery near that stone. by Swote comes from that stone,\nBut a child comes not there,\nThere is a rock wondrously,\nThe rock of hearing in the countryside,\nThough any man is born there and blows with a horn,\nNoise there though you abide,\nYou shall find none on this side.\nThere is another isle,\nFast by Mon in hand,\nHermitages there are many,\nIf any of them have strife,\nAll the mice that may be gotten\nCome and eat all their food,\nThen ceases never that woo,\nUntil the strife ceases also.\nAs men in this land\nAre angry as in Ireland,\nSo saints of this country\nAre wretched always.\nAlso in this land, in Ireland and in Scotland,\nAre belles and statues,\nWhich men have in worship,\nAnd are worshipped so then,\nBy clerks and lewd men,\nThat dread also,\nTo swear on either staff\nAs if it were the gospel,\nAt Basingwerk is a well,\nWhich Sacred hight as men tell,\nIt springs so sore that men may see,\nWhat is cast in it remains always,\nThereof springs a great stream,\nIt would be enough for all that land,\nSeek at that place,\nHave both health and healing. In the well more than once, Ben found red speckled stones, in token of the blood red,\nThat the maiden wept,\nShe shed at that pit,\nWhen her throat was cut.\nHe that did that deed\nHas sorrow on his seat,\nHis children at all times\nBark as whelps and hounds,\nTo pray to that maiden for grace,\nRight at that well place,\nEither in Shrewsbury street,\nThere that maiden rests sweet.\n\nIt is a common saying that the country which is now named Scotland is an extension of the north side of Britain, and is separated from Britain in the south by the arms of the sea, and on the other side it is bordered by the sea. This land was once called Albania, and had the name of Albanactus, the son of Britus, for Albanactus dwelt first there, or of the province Albania, it is a country of Scythia and near to Amazonia. Therefore Scots are called Scythians, as it were, for they came out of Scythia. Afterward that land was called Pictavia, for the Picts ruled there. MCCC.LX. year. And at last it was called Hibernia, as Ireland. For many reasons, the Highlands in Scotland were once affiliated with the Irish. This is evident in their clothing, language, speech, weapons, and manners. Another reason is that the Irish lived there at some point. Beda says that from Ireland came the Scotts with their duke, who was called Renda. With love and great strength, they made themselves chieftains and rulers, surpassing the Picts in the northern side. The land is now commonly called Scotland, which was ruled by the Scotts who came from Ireland for about 345 years, up until the time of Red William. It is often an island called Hibernia, which is next to Britain. Beda says in his book, Book 27, that Morennus overthrew Hibernia. He also says in Book 2, Chapter 2, that the Scotts who dwelt in the south side of Hibernia. Additionally, in Book 4, Chapter 3, he mentions that Clad was a young king and learned there. The rules of monks in Hibernia. Also, around the 5th century, Egfridus, king of Northumberland, destroyed Hibernia. Around the 16th century, the most driest of Scots in Hibernia, and in the same chapter, west Yland is a hundred mile from every British settlement and lies between the sea and called Hibernia the country, now called Scotland. There he tells us that Ad\u00e9's lawful Easter day and returned to Scotland again. \u00b6 Ysidius. The 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 mark their bodies with a sharp-edged sign or other painful torture or color, and because they were so painted, they were called Picti, that is, painted. \u00b6 Herodotus. Scots are light-hearted, strange and wild enough, but through the meddling of English men, they have been greatly improved. They are cruel towards their enemies and hate bondage most of all. They hold it a foul sloth if a man dies in his bed, and great worship if he dies. in the field. They are little in number and may last long and eat seldom when the sun is up, and eat flesh, fish, milk, and fruit more than they breed, and though they are fair in shape, they are defiled and made unseemly enough with their own clothing, they praise fast the uses of their own forefathers and despise other men's doings, their land is fruitful enough in pasture, gardens, and fields. (Gir. de P. ca. xxiv) The prices of Scots, as the kings of Spain, are not accustomed to be anointed nor crowned. In this Scottish land is solemn and great reverence for St. Andrew the apostle, for Andrew said that the northern parts of the world, Scots and Picts, were given to his lot for preaching and converting the people to Christ's belief, and at the last he was martyred in Achaea in Greece in a city named Patras, and his bones were kept for 211 emperors' time, and then they were translated into Constantinople and kept there for ten years until the time of Theodosius the emperor, and then Vungus, king of Picts in Scotland, destroyed a great\n\n(Note: The text appears to be in Middle English, and there are some errors in the OCR output. I have corrected the errors to the best of my ability while maintaining faithfulness to the original content.) Part of Britain was beset with a great host of Britons in a field called Mark. Saint Andrew spoke to them in this manner: \"Uncles, uncles, here I, Christ's apostle. I promise you help and succor when you have overcome your enemies with my help. You shall give the third part of your heritage in alms to Almighty God and in the worship of Saint Andrew. The sign of the cross went before his host, wardens keeping the body of Saint Andrew in Constantinople were warned in their sleep that they should go to a place where an angel would lead them. And so they came to Scotland with seven followers to the top of a hill named Ragmont. The same hour, heaven's light shone and was called the king of the Picts coming with his host to a place called Cardean. There, Regulus the monk of Constantinople and the relics of Saint Andrew met. There, a church was founded in the worship of Saint Andrew, head of all the churches in the region. Pictes. To this church come pilgrims from various lands. There was Regulus first abbot and gathered monks. And so all the tenth part of the land that the king had assigned him, he departed it in various places among abbeys.\n\nHibernia, that is Ireland, and was formerly incorporated into the lordship of Britain, as Giraldus says in his \"Description of Wales,\" where he describes it in full. Yet it is worthy and seems fitting to praise that land with large praises, for coming to clarify and gain full knowledge of the land, these titles open the way. Therefore, I shall tell of the place and site of the land: how great and what kind of land it is, whereof the land abounds and where it lacks, also what men dwelt there first, the manners of men of that land, the wonders of that land, and the worthiness of saints and holy men of that land.\n\nIreland is the last of all the western islands and is called Hibernia, named after Hiberius of Spain. The two brothers Hermonius and Hiberius gained and conquered that land. Or it is called Hibernia. The river Hiberus is in the western end of Spain, and the land is called Scotland, as Scots dwelt there at some time or when they came to the other Scotland that belonged to Britain. Therefore, it is written in the Martyrology. Such a day in Scotland, St. Bride was born, and that was in Ireland. This land has, in its southeastern side, three days' sailing to one side, and, in its eastern side, more Britain than that, in the western side, the endless ocean, and in the north side, Iceland, three days' journey. \u00b6 Solinus. But the sea between Britain and Ireland is all year full of great waves and unfavorable, such that men seldom sail safely between. The sea is about 20 miles wide.\n\nIreland is the second largest island after Britain, stretching northward from Brendan's hills to the land of Columbina, and it covers eight days of journey; every journey is 40 miles long: and from Devlin to Patrik's hills and to the sea on that side, it is four journeys. Ireland is narrower in the middle. The land in Irlonde is shorter northward than Britain, yet longer southward. The land is not plain, but filled with mountains, hills, woods, marshes, and moors. The land is soft, rainy, windy, and low by the sea side, and within hills and valleys.\n\nThere is great plenty of noble pasture and therefore beasts must be frequently driven out of their pasture lest they overgraze. The flesh of kine is wholesome, while swine's flesh is unwholesome. Men of the land have no fire but only the fever ague, and that rarely. Therefore, the wholesomeness and cleanliness of the land from venom is worth all the wealth and riches of trees, herbs, spices, rich clothes, and precious stones of the eastern lands.\n\nThe cause of the health and wholesomeness of the land is the temperate heat and cold that are therein. I do not think the flesh whereof Adam ate was otherwise, for if a man had eaten from Adam's leg, he would have eaten flesh, yet Adam was. Not engendered of father nor mother, but the flesh comes wonderfully of the tree. In this load is plenty of honey and of milk of vine and of vineyard dwellers. Solinus and this Irload have no bees. Nevertheless, it would be better written if the Irload had bees and no vineyard dwellers. There is great drawing to roebucks, and it is known that there are none. It is no wonder of Beda, for he never saw the land, but some man told him such tales. Also, there is found a stone called Saxagons, and it is called Iris also, as it were the rainbow, if that stone is held against the sun, a rainbow will appear at once. There is also found a stone called Gagates, and white margery pearls.\n\nIn my hand, the ten smaller animals are reserved. There is a great lack of most freshwater fish that is not generated in the sea. There is a lack of unkind falcons, gyrfalcons, partridges, feathers, nightingales, and pies. There is also a lack of Ro and Buck, and Ilespies, and other venomous beasts. Therefore some men falsely claim that St. Patrick cleansed this land of worms and venomous beasts. But it is more probable and sensible that this land was from the beginning always without such worms, for worms and venomous beasts die here immediately if brought from other lands. Venom and poison brought from other lands lose their potency as soon as they pass the middle of the sea. Powder and earth from this land cast and sown in other lands drive away worms. Therefore, if a turf of this land is placed around a worm, it kills it or makes it thrill, causing the earth to escape. In that land, cocks crow little before day, so that the first crowing of cocks in that land and the third in other lands are like far before the day. Geraldus says that Casera Noe's niece fled with three men and fifty women to that island and dwelt there first, the year before the Deluge. But afterwards, Bartholomew the son of Japheth came there. Noes came there with his three sons, three years after the flood, and dwelled there, increasing their number to eight million men. Afterward, due to the stench of the carcasses they had killed, they all died except for one, Ruanus, who lived on. Five hundred and twenty years later, during the time of Saint Patrick, Ruanus informed the holy man about the men and their deeds. The third time, Nimeth came there with his four sons and dwelt for sixty-one and a half years. At the end of his lineage, they were completely destroyed and the land was left deserted for a hundred years. Five dukes, brothers Gandius, Genandus, Sagadius, Rutheragus, and Slauius, successors of Nimeth, came from Greece and occupied the land, dividing it into five parts. Each party contained twenty-four hundred towns, and they set a stone in the middle of the land as if in its navel and began to build. The kingdoms. At the last, Slauius was made king of all the land. The fifth time this nation was together they grew feeble. Four noble men, sons of Milesius, came out of Spain with many others in a navy of 40 ships and 2 of the worthiest of these four brothers, named Hyberius and Hermon, divided the land between them. However, the agreement was later broken between them, and Hyberius was killed. Then Hermon was king of all the land. From his time to the first Patricius' time, there were 31 kings of the nation. From the coming of Hibernensis to the first Patricius was M. viii. C. years.\n\nThey had the name Hibernensis and Hibernia, after the aforementioned Hiberius, or else of Hiberus, a river of Spain. They were also called Gaelic and Scotts. One Gaetulus, who was Phoenix the New, could speak many languages after the languages made at Nemorus' Tower. He married a Scotta Pharo's daughter. From these dukes came the Hiberneses. Men say that this Gaetulus, Irysh language was created and called Gaelic. King Belinus of Britain had a son named Gurgucius, who came from Denmark. At the Orkney Islands, he encountered men called Bascilians, who had come from Spain. These men pleaded and begged for a place to dwell. The king sent them to Ireland, which was then vacant and waste, and dispatched dukes and captains with them. It seems that Ireland should have belonged to Britain by ancient right from the time of St. Patrick to Fedlimidius, who reigned for 31 years. In Fedlimidius' time, Turgesius, duke and captain of Norway, brought men from Norway and occupied the land. He built deep ditches and castles, single, double, and triple, and many of them still stand whole. However, the Irishmen did not care for castles, as they used woods as their fortifications. Marrys more for castle ditches. But at last Turgesius died by guilefulnes of women. And Englishmen say that Garmundus won Ireland and made those ditches / and made no mention of Turgesius. And Irishmen speak of Turge-land / and because Turgesius was captain and leader of the five was seen in the land and known. At the last, who killed Garmundus in Frauce, Turgesius' king's daughter of Ireland / and her father promised Turgesius that he would send him fifty of the noblest men he had. And he held them back and thought no guile / but fifteen young men in the likeness of women with short swords under their clothes came and fell on Turgesius and slew him right there / and so he was traitorously slain after he had reigned thirty years. Not long after, Amelanus and his three brothers, idly living as Paul's knights, and the Norse built three cities: Develin waterford and Limerick / and increased, and afterwards rebelled against men of that land and brought first The land of Irlonde had seventeen kings from Turgesius time to that of Roderykes, king of Connatia. These kings ruled in Irlonde from Hermon's time to Roderykes'. Solinus states that men of this land are strange in nature, homeless and great fighters, and consider right and wrong as one thing. They are singular in clothing, scarcely have meat, cruel of heart, angry of speech, and drink the blood of slain men first and then wash their faces with it. They pay with flesh and fruit instead of meat and milk instead of drink. They engage in much playing and idleness and hunting, and travel little. In their childhood, they are harshly nourished and fed. They are unseemly in manners and clothing, and have breaches and holes in their woolen garments. Their heads are unkempt and have folding in place of mantles and cloaks. They also use: No saddles/boots nor spurs when they ride, but they drive their horses with a chambered yard in the upper end. In place of bitters with trenches and of bridles of rest, they use bridles that let not their horses 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 abandon tilling 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, or metal, nor merchandise, but give themselves to idleness and sloth, and reckon rest for liking, and for freedom for riches. And though Scottish women of Ireland use harp, timbre, and tabour. Nevertheless, Irish men are skilled in two kinds of musical instruments, harp and timbre, the latter armed with wire and brass strings on which instruments, though they play hastily and swiftly, they make right merry harmony and melody with thick twangs, wrinkles, and notes. And begin from bemoll and play secretly under dim sun on the great strengths, and turn again unto the same, so that the greatest part of the craft hides the craft as if it were ashamed if it were taken. These men are of evil manners in their living; they pay no tithes; they wed lawfully; they spare not their eyes; but a brother weddes a brother's wife; they are busy to betray their neighbors and other they bear spears in their hands instead of staves, & fight against them that trust most in them; these men are variable and unsteadfast, treacherous and deceitful; whoever deals with them needs to beware more of guile than of craft, of peas than of burning brands, of honey than of gall, of malice than of knighthood. They have such manners that they are not strong in war and in battle, nor true in peace, they become gooseberries to them whom they will falsely betray in the gooseberry bush and holy kinship. Every each drinketh other's blood. It is shedde: they love somewhat they nourish and their playmates, who sucked the same milk as they, and they pursue their brothers, cousins, and other kin, and despise their kin while they live, and avenge their death when they are slain. Such evil custom has long prevailed among them that it has gained mastery over them, and turns treason into kindred, so that therefore they are traitors by nature. And aliens and men of strange lands dwelling among them adopt their manners, so that none but he is free from their treason. Among them, there are many men in foul shapes in limbs and bodies, for in their limbs they lack the benefit of kind. Nowhere is there a lack of foul manners and evil living, so wickedly does kindred defile itself and the utmost end of the world falls with new marvels and wonders, as though kind played secretly and far in the world. In the north side of Ireland, it is said that there is a land of life. In that land, no man may die but when they are old and afflicted with great sickness. They are carried out into the next land and die there. There is another land in Ireland where no woman may enter; Ulster is an example of such a land. One part of it is greatly disturbed; evil men shall suffer for their evil works, and good men shall receive joy and bliss for their holy deeds. He relates that he who suffers the pains of purgatory (if it is enjoined upon him for penance) will never suffer the pains of hell, but will finally die without repentance of sin, as the example set more fully at the end of this chapter in the see of Conaccina, consecrated by St. Cahal, has no mercy. There, dead bodies are not buried but are kept out of the earth and do not rot. In Mamoma is a well; whoever is washed with the water of the well shall be made pure on his head. There is another well in Ultonia; whoever is washed therein shall never be unclean. There is a well in Moostre or Mamoma, if it rains heavily in that province, and the rain will not cease until a priest is present at the water. With milk from that well, reconcile the well in this strange manner. At Glyndalwas there was a lake in Ulster, thirty miles long and fifteen miles wide. The river Ban runs out of that lake into the North Ocean, and men say that the lake originated in this way. In that country there were men of evil living (the counts of Brutus). And in the land there was a well of great reverence in olden times, which was always covered. If it was left uncovered, the well would rise and drown the land. It happened that a woman went to the well to fetch water, leaving her child crying in the cradle, and the well gushed up so violently that it drowned the woman and her child, and made the entire country a lake and a fish pond. To prove this: This is the truth: when the weather is clear, fishermen in the water see round shapes and high structures underwater, resembling towers and churches of the land. In the north side of Ireland, in the forest of Osory, every six years, at the prayer of a holy abbot, a man and a woman who are married must be exiled and transformed into likenesses of wolves, and remain so for six years. At the end of six years, if they survive, they return home and regain their own shape, and then another pair take their place and are transformed for another six years. There is a lake in this land: if a tree trunk falls and sinks in it, the part of the trunk or pole that is in the earth will turn to iron, and the part that remains in the water will turn to stone, and the part that remains above will remain in its own kind. Also, there is a lake that turns the wrong way; it will not move without wreak and mischief, but if it does amend. [Second saint] Patrick, who was Abbot and Bishop, preached in Ireland. He labored and studied to convert those wicked men who lived like beasts out of their evil lives, out of fear of the pains of the blessed life he spoke of. Then Saint Patrick prayed to Almighty God and Our Lord Jesus Christ appeared to Saint Patrick. Christ took him a staff and led him to a wild place and showed him a round pit, dark within. He said that if a man were truly penitent and steadfast in belief and went into this pit and stayed there a day and a night, he would see the sorrows and pains of evil men and the joy and bliss of good men. Then Christ vanished from Patrick's sight. And Saint Patrick built a church there and put regular canons in it and enclosed the pit with a wall. It is now in the churchyard at the east end of the church and is strongly shut with a door. No man should enter it closely without the leave of the bishop or the priest of the place. Many men went in and came out. In Saint Patricks time, and told of pains and joy that they had seen and the marvels that they saw there yet written. Because of this, many men turned and were converted to right belief. Also, many men went in and came out never again.\n\nIn King Stevens time, King of England, a knight named Owen went into Saint Patricks purgatory and came back. He dwelled ever after during his life in the needs of the abbey of Ludesis, which is of the order of Cistercians. He told many wonders that he had seen in Patricks purgatory. That place is called Patricks purgatory, and the church is named Reglis. No man is enjoined to go to that purgatory, but cautioned that he should not enter therein but take upon himself other penance. And if a man has avoided and is sensible and willingly goes therein, he shall first go to the bishop and then be sent with letters to the priory of the place, and both shall counsel him to leave. And if he willingly goes there, he shall be in prayers and in penance. fasting for fifteen days, and after fifteen days he shall be houseled and led to the door of purgatory with procession and letany. He shall be courtesied to leave it, and if he is steadfast and willing to enter with procession, he shall be there for fifteen days in prayers and fasting.\nGilbert makes mention that men of this nation are angrier and more hasty than other men, and therefore saints and holies of this land are more wretched than saints of other lands. Clerks of this land are chaste and say many prayers, and do great abstinence daily, and drink all night, so it is accounted a miracle. Priests of this land are confessors and no martyrs among them, and no wonder, for all the priests of this land, clerks and priests, should be unknown to them. Therefore, who are these men so shrewd and so angry, and the priests so reckless and slow in correcting? King Henry the Second had just come in. In Irlonde, men feared to swear an oath upon one of those idols and their golden statues rather than upon the gospels. The chief of such idols is believed to be Jesus' staff, which they claim was used by the first Saint Patrick to drive the pagans out of Irlonde. Augustine writes of seven kinds of beasts and various creatures that earth brings forth to produce grass and quick beasts.\n\nHere ends the description of Britain, which includes England, Wales, and Scotland, and since Irlonde is under the same rule after the said Britain, I have extracted it from the property of the Lord Berkeley. Translated the book of Polyeronycon into English.\n\nLately printed\nprinter's or publisher's device.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The virtuous book\nOf Distillation of the waters of all manner of Herbs / with the figures of the stills / First made and compiled by the most learned and famous master of physics, Master Hieronymus Brunswick\nAnd now newly translated from Dutch into English / Only for the singular help and profit of Surgeons, Physicians, and Apothecaries / But also of all manner of people / Perfectly and in due time and order to learn to distill all manner of Herbs / To the Profit, cure, and Remedy of all manner diseases and Infirmities Apparent and not apparent.\n\nAnd you shall understand that the waters are better than the Herbs / as Avicenna testifies in his fourth Canon, saying that all manner medicines used with their substance weaken and make old.\n\nCum gratia et privilegio regali.\n\nThe distillation through the Pelican\nThe distillation through the combo still\nThe distillation of Marie's bath\nThe distillation through a filter After various and sundry small volumes and trifles of myth and poetry, Miranda, omnipotent pandit, teaches the art of materia medica. Nature: this learned work is for you, reader.\n\nLearn of the powers of aquatic herbs; and let no one possess the elixir of long life: the centuries are short: pharmaceutical preparations are plentiful for you.\n\nThe first chapter of the first book is about the art of distillation.\n\nThe second chapter discusses the methods in which you may distill.\n\nThe fourth chapter deals with the instruments belonging to this art.\n\nThe fifth chapter shows how to make the stones, the lute or lome, belonging to this art.\n\nThe sixth chapter explains how to make the furnaces belonging to this art.\n\nThe seventh how to order the instruments and keep the water after the distillation.\n\nThe eighth how to distill according to the filtration method, named the full distillation method.\n\nThe ninth how to distill in the sun.\n\nThe tenth to distill in bread in the oven.\n\nThe eleventh to distill in horse dung.\n\nThe twelfth to distill in an antehill among ants or pysmers.\n\nThe thirteenth to distill in warm water. The XIV. to distill in water mixed with horse dung, named distyllacyo per ventrum equinum.\nThe XV. to distill in ashes, named distyllacyo per cynerem.\nThe XVI. to distill in sand.\nThe XVII. to distill freely in the wind or furnace, named distyllacyo per.\nThe XVIII. to distill in the common styleriae.\nThe XIX. to distill in general.\nThe XX. distill at all seasons with dry herbs, flowers, roots, or seeds, when the green cannot be obtained.\nThe XXI. shows how the waters shall be rectified after their distillation.\nThe XXII. how the waters shall be kept.\nThe XXIII. how long they abide good and may be kept.\n\nAcetosa (sorel) ca. III.\nAgrimonia (egrimony) ca. VII.\nAquileia (columbine) ca. VIII.\nAaron (cowslip) ca. X.\nAngelica (angelica) ca. XII.\nArthemisia (mugwort) ca. XLVIII.\nAnetum (dill) ca. LXVIII.\nAstragalus (wild leek) ca. LXXVIII.\nApium (marsh-celery or marche) ca. LXXXI.\nAlnus (alder tree) ca. CXXXIII.\nWhyte (of an egg) ca. LXXXVII. Auricula muris / mouse-ear c. 122\nAuricula muris / mousebane c. 1344\nalkakengi / alkanet c. 1358\nAltea / sweet marjoram c. 111\nHolowe worte / hollow words c. 129\nArestologia loga / wormwood c. 101\nAbrotanum / southernwood c. 157\nAccasia wylde sloes / wild blackberries c. 156\nAbsinthium / wormwood c. 175\nAssaca alba / featherfew c. 1001\nAmara dulcis / sweet colchicum c. 1022\nAnisum / anise c. 80\nAllium garleke / garlic c. 1236\nBorago / borage c. 16\nBasilicon / basilicum c. 36\nBusshe basyll / bushy basil c. 37\nBetonica / betony c. 41\nBarba hirrina, bores worte / bearded sow thistle c. 43\nBleta alba / white betony c. 63\nBarba Iouis / horsehoe c. 122\nBaccaca / grape c.\nBlata vel bleta / beets of Rome c. 87\nIeneper beries / jenever berries c. 96\nBrunella / brunelle c. 56\nBismalua vel altea holly hock c. 41\nBlew may flowers / blue mayflowers c. 38\nBeche Ieues / beech leaves c. 42\nBerberis / barberry c. 613\nBuglossa / bugloss c. 1023\nCardo benedictus / sow thistle c. 59\ncamomilla / chamomile c. 58\nCe\u0304taurea / chicory c. 622 Centum morbidum / green weeds. LXXXIV.\nCarduus marianus / lady's thistle CA. XCII.\nConsolida media / mayten CA. III.\nConsolida major / comfrey CA. CIIII.\nComfrey rotas. CA. LXXVI.\nCosmosidium minor / daisy CA. CLIII.\nCosmosidium regale / wood rue CA. CCXXII.\nCornus ceri / hart's horn CA. XXXII.\nChinos batus / dogberries CA. XXXVI.\nCerulium / chervil CA. XLV.\nCucumis / gourd CA. L.\nCauda equina / horsehound CA. LI.\nCanna a creuyssh / cranesbill CA. LVII.\nCapra a capello / capon CA. LX.\nCaprifolium / woodbine CLXV.\nCepa communis / onion CA. CCIII.\nCeteum capite. yrigis / ceanothus CA.\nCowslip creme. CLIII.\nCrassula minor / orpine CA. LXXX.\nCapillus veneris / maiden's hair CA. LXXXI.\nCaulis tomentosus / colwort of Rome CA. XXVIII.\nCaulis ruderalis / wild caulis CA.\nCuscuta dodder CA. LXXIII.\nCerasus / reed cherry CCXLI.\nCerasus nigra / black cherry CCXLII.\nConvolvulus velutinus / a stalk CA. CCXLIII.\nCoronaria regia / honey suckle CCXLVIII.\nCelidonium / celandine CA. CIX.\nCathapus caeruleus / spurge CCLXIX.\nCicuta hennockii CA. CCLXXIX. The routes of white lilies ca. 1293\nThe white lily & route ca. 1294\nCapilli vee\nCrocus orthulan/ wild saffron / ccxcviii\ncicorea cycorei ca. 1382\nDidran dytteyn lxxxi\nDens leoms / dandelion ca. 300.\nDionisia ca. 280\nEbulus waltwo\nEnula capana / scabwort ca. 5.\nEsula / essell ca. 1296\nEnula capana routes ca vi\nElleborus niger pellethee ca. 1321\nElleborus\nEndivea / endive ca ix\nEufrugia eufrasy ca / cc.\nEpatica lynerwort ca. 111\nEpatica lyuer wort clxvi\nFaba / beans ca. 33\nHuskes of beans ca / 34.\nFumus te\nFrage strawberries ca / 73\nFungus todestole ca / 77\nForinica a pissemar ca lxxxv.\nFraxinus ashen leaves ca. 90\nFuplendula / motwort ca. 103\nFimus huanus / manis storte ca. 115\nFungus holatus / wolf fystes ca. 5. viii.\nFunus bovinus / ox torde ca. 50. lii.\nFei\nFeniculus / fenell ca. 101\nFusamus ca. 268\nFo\nFlowers of the willow ca. 572.\nFlowers of woodbind ca cc 573.\nFlowers of borage ta. 17.\nFlowers of wild periwinkle ca. 35. flowres fabricarum / beneficial flowers about xxxii\nflowers of wheat blew core Flowers / xlvi\nflowers of plantain about li.\nflowers of mallow malowe flowers about lv\nflowers of wild tansey about cvii\nflowers of peaches about cc. xiii\nflowers of brome or geneste about ccxiii.\nflowers of sloes about cc. lxii\nFlowers of white poppy about clvii\nFlowers of the willow about cc. lxxviii\nflowers of coolwort about clxxxii\nflowers of blossom of the linden tree about clxii\nflowers of apples about cc. vi\nFlowers sambucis or elder about cxvii\nflowers of quinces about xlix\nFlowers capitis monachi about xi\nFolia or leaves of peaches about xii\nflowers hermodactylis\nGariofilata / gelyfer about lii\nGenciana gencyan about lxxxix\nGladiolus flag yelowe lilles about xii\nGallina a henne about xxxi\nGallite\nHedera arborea / ivy about lxxxii\nHedera terrestris / earth ivy / or hey ho\u2223ue\nabout c. viii\nHermodactylis / benes of Egypt about ccxviii\nHerba fraga / strawberry leaves about lxxiiii.\nHerba Roberti about cix\nHerba sorghum. Herba canari / raspberry ca. 72\nHerb of common radishes ca. 25\nThe herb of beans ca. 35\nHemp / canabis ca. 19\nIacea nigra / matsoeson ca. 13\nIquiscamus / henquale ca. 18\nIis / flowers delouse purple ca. \nIuce of sap of birch tree ca. 23\nIecur or epar vituli calf's liver c. 62\nKaramos marigolds ca. 203\nLilium convexum ca. 119\nLingua avis bird's tongue ca. 98\nLunacia herba brassica lupine ca. 412\nLingua canis houndstong ca. 418\nLupulus or humulus\nLactuca domestica lettuce ca. 61\nLeuisticum louache ca. 62\nLauendula laverder ca. 67\nLenticula aque duck's mete / ca. 75\nLapaciu\u0304 acutu\u0304 reed dock or shawe grass or great burrs ca. 83\nLu\u0304brici or ysculy groundworms / .cc. 21\nLappa acuta small burrs ca. 106\nLimar a snake ca. 357\nLilium lilium ca. 102\nLiquor vinei sap of the vine ca. 200\nLac caprinus goat's milk ca. \nMatubium horehounde\nMadragora madrake 11.\nMenta rubea red mint ca. 30 Morabacci. blackberry ca. XLIV\nMalua / malows ca. LIII.\nMercurialis / mercury ca. LVII\nMercianella valeriana ca. LXVI\nMille folium / yarrow ca. C. X.\nMyddel rynde / of elder tree ca. CXV.\nMel / honey ca. CXxi.\nMirica / heth or brussels ca. CXXVIII.\nMelissa bawme / mawdeleyn. ca. CLXVIII.\nMillum. ca. CLXX.\nMajorana. salvia. mayoran. ca. CLXXII.\nMenca mint / ca. C. LXXIII.\nMusca asylum / a fly ca. C. LXXXV.\nMora celsi / molberries ca. C. LXXXVI.\nMelandri be wormwood. ca. C. LXXXIX.\nMilium solis gromwell ca. C. XC.\nMala macina / watercress ca. CC. IV.\nMatrisilua woodbind ca. CCXCVII.\nNasturtium / trestises ca. C. XIII.\nNur avelana hasselnut / ca. C. XXV.\nNepita / nepeta catmint / ca. C. XCII.\nNux vomica / a walnut ca. C. XCIII.\nGreen husks of walnuts / ca. C. XCV.\nNucis folia / nut leaves ca. CXCVI.\nNenufar vel / carob beans ca. CC. L.\nOriganum / brotherword ca. CC. LXX.\nOva formica / pysme eggs. ca. XXXVI.\nOrdeum / barley ca. C. I.\nOleum / herbs ca. C. LIX.\nOsmunda. woodfern / herb crystallina. orosmum / or break ca. 49\nPiper a pine apple ca. 14\nPortulaca / porcelain. ca. 25.\nPippinella / bu / goldwort. ca. 45\nPlatanus major / great platan / ca. 49\nPastinaca domestica / parsnip ca. 53\nPolypodium / oak fern ca. 76\nPortulaca / wild tan / ca. 49\nPeriwinkle / parvinia ca. 41.\nPome citronium / quince. ca. 108\nLong and red of a calf. ca. 101\nPortum leke ca. c. 64\nPome / apple ca. 5\nPetroselinum / parsley / ca. 9\nPersicaria / vervain / culcate ca. 15\nPalma christi. christ's palm. ca. 47\nPlatalea / pes leo / pedaly / ca. 4\nPira silvestris. wild pear. ca. 89\nPrunella veris / herb daysies ca. 1334\nPalace / hare castle / ca. 41\nPeriwinkle agrestis / wild periwinkle / 27.\nQuercus / an oak / ca. 75\nQuince folium / cinquefoil. Ca. 10\nQuercus / medickle / ca. c. 5\nQuinine / rhubarb / ca. 311\nRoses of flower de luce ca. 20\nRubia / madder / ca. 60\nRana / a frog / ca. 96. Resta bos, hare beard, ca. cxxxxii\nRaffan major, great rape, ca. clxxxviii\nRaffan major, comes radys, ca. cc. xxiv\nRura, rew or herba grace, ca. cc. xxx\nRosa agrestis, wylde roses, ca. cc. xxxiv\nRapa, rapes or nepes, ca. cc. xl\nRosa rubia, rede roses, ca. cc. xxxv\nRosa alba, whyte roses, ca. cc. xxxvi\nRosa bedegar, egletyne roses, ccxxxvii\nRosarum turioes, bottes of roses, ccxxxviii\nRasa pyome, pyony roses, ccxxxix\nRosmarinus, rosemary, ccxxvi\nRosmaii, may dewe, clxxvi\nThe route of nettles, cxcvii\nSanguis anetis, duck's blood, xv\nSedes of flower deluse, purple, xxi\nScrofularia, gillyflowers, xxiv\nSenacionum, watercress, xxix\nSanguis hirci, the blood of a bock, xxxix\nSpia aniba, xl\nSedes of great plantain, xl\nSanamuda, sycamore, iii\nScatum celles, groundswell, lxi\nScariola, scarole, lxxii\nSanguis, the blood of an ass, lxxxiii\nSambucus vel folio eius, elder and its leaf, cxvi\nScolopendria, hart's tongue, cxx\nHenne mawes, hen's maws, cxxvii Sanguis vituli / calves blood ca. cliiii\nSaponacia / cowslip or meadowsweet ca. clxxvii\nSangus humanis / man's blood clxxviii\nSerpentina / bistort or adder's tongue c. xcxi\nSolatrum / nightshade or petmorell c. cxciii\nSemen urticae / nettle seed c. xcviii\nSalvia vel salvia / sage .cc. ii\nScabiosa femina / scabious female & is with the great leaves without stalks. c. xvi\nSerpillum / wild thyme or our lady's bedstraw c. xvii\nSanguis porcinus / hog's or pig's blood cc. xlim\nScopia regia / yarrow or savory for driving away demons\nHerba perforata / St. John's wort\nSatyrion / maw wort cc. ccxlvi\nSalvia magna / great sage cclui\nSaxifraga / saxifrage ccli\nScabiosa / scabious cclii\nSauina / sausage c. lx\nSinapis / mustard seed cclxv\nSpargus / asparagus ccixvii\nSigillum salamois / sealing wax cclxxxvi\nSalvia agrestis / wild sage cclxxxvii Sunphicum/Coniferi roots / about 126\nSage and cow calf's liver / about 150\nSage, good / ox blood / about 157\nTesticulus sacerdotis /\nTrifolium trey\nTanacetum tansey / about 257\nTormentilla tormentilla / about 612\nTamariscus boesticus / thamarys. 6662\nTapsus barbat\nTutioes vinee / crops of the wine /\nViscus holme / about 3\nVibex cu folus / butcher's broom\nVungula caballina / little clot / about 31\nVio\nValeriana valerian / about 66\nValerian roots / about 67\nVitellus u\nVirga pastoris / wild tansy / about 142\nVrtica / nettle / about 1199\nVitis a byne / about 311\nVitriola paritaria / paritory / about 616\nWoodbind / volubilis / about 1388\nViticella / Vitis alba / abrion rote / or\nwylde nep / about 405\nVeronica / about 79\nVrtica feruens / sale nettles / about 62\nValerian roots / about 677\nValerian / about 1357\nWater of the water standing in the cardes / about 144\nYacea / herbaclear / clawell / about 933\nYmpia minor / meton / about 1330\nYsopus / ysop / about 1399 In the first part of this volume, it is necessary to explain and demonstrate what distilling is, as it is relevant to all people who undertake or begin such works. Therefore, it is important to understand that distilling is nothing more than a purification of the gross from the subtle and the subtle from the gross, separating each from the other, and transforming the corruptible into the incorruptible, making the material into the immaterial, and making the quick spirit quicker, as it should more readily perceive and pass through by the virtue of its great goodness and strength that is hidden within it for the sake of its healthful operation in the body. For Dystyllacyon, a man is essential, as through the moving of natural bodies, every person must be naturally governed by the bodies above, alikewise. The body of man, through an experienced master in medicine, and the waters that are divided from the grossness of the herbs, each in its substance, should be conveyed to the most necessary place for health and comfort.\n\nDystyllacyon is necessarily found and ordered for many kinds of necessities, and specifically for the love of man to keep in health and strength, and to bring the sick and weak body back to health, and to the intent that the gross and corrupt body may be cleansed and purified. Whoever takes herbs, roots, or other substances and stamps them, the juice thereof strained and ministered is not appealing to many, because of the inconvenient sight.\n\nSecondarily, with waters distilled:\n\n(Note: The text appears to be written in Old English or Middle English. I have made some assumptions about the intended meaning based on the context, but it is important to note that there may be some ambiguity or errors in the translation.)\n\nMan is essential for Dystyllacyon, as through the motion of natural bodies, every person must be naturally governed by the bodies above, alike the body of man. Through an experienced master in medicine and the waters that are separated from the grossness of the herbs, each in its substance, they should be conveyed to the most necessary place for health and comfort.\n\nDystyllacyon is necessarily found and ordered for many kinds of necessities, and specifically for the love of man to keep in health and strength, and to bring the sick and weak body back to health, and to the intent that the gross and corrupt body may be cleansed and purified. Whoever takes herbs, roots, or other substances and crushes them, the juice thereof strained and administered is not pleasing to many, because of the inconvenient sight.\n\nSecondarily, with waters distilled: all manner of confecctions/syrups/powders/ & electuaries be mixed into the entee that they should be more sightly & doucet to be ministered received & used\nThis distilling is only found for the common people that dwell far from medicines & physicians/ and for them that are not able to pay for costly medicines/\nwhich has moved me greatly\nthis my little work to open & disclose for the health of my body & prosperity of my Eve Christe.\nThirdly, The distilling\nis ordained/because when\nany medicine is ministered with her corpus or substance in the manner of electuaries/confections/powders/or syrups/or any medicines with eating/or swallowing down/or drinking/or in what manner so ever it be/ is ioperdus in the body/because of her substance/ Of the which Aucee writes in the beginning of the fourth Canon/whereas he, through learning from Hippocrates, says that every medicine that is used with its substance\nit is necessary with short coclusion. To show the most expectable and clearest way of distilling, for the reader or learner to understand me without any murmur or lengthy explanation. I have two manners of ways, which are compressed in brief, the shortest way of distillation.\n\nThe first is how it may be done in five manners, without any cost.\nThe second way with cost only of fire and that also in five manners.\n\nThe first, without cost, is done through a three-cornered vessel named per filtration distillation.\nThe second manner of the first way is this: A glass filled upon another glass turned with the bottom upward and well stopped, set or so placed in the sun, is named per solar distillation.\nThe third of the first way is: A glass filled and well stopped, and set in the oven when the bread is baking, and is named per panis distillation.\nThe fourth manner of the first way is: A glass the third part filled, well stopped, and buried in horse dung, and is named per fim. The fifth manner of the first way is: A glass filled well stoppered, buried in an antehill, named \"distillation by formic distillation.\"\n\nThe first manner of the second way is: of the distillation with fire, as follows. A glass reasonably filled and set in water, under it a fire made, and thereupon an alembic or alembic set, named distillation in a double boiler or distillation of Mary.\n\nThe second manner of the second way is: You shall put to the same water that the glass stands in, horse dung, it shall be named distillation by the horse's belly.\n\nThe third manner of the second way is: Set your glass in a capillary where ashes are, named distillation by Serapion. The fourth manner of the second way is: you shall put sand for ashes in the capillary where the glass shall stand, and is called distillation by the sand.\n\nThe fifth manner of the second way is: you shall set the glass boldly upon the fire, and nothing between the fire and it but only an iron grate or an iron treet. And it is named distillation by fire. Thus you have the manners of the two ways of distillation, with cost and without cost. However, many more manners there are to distill, ways of which the alchemists apart can testify, and are well known to them. Hanging in these aforementioned ten manners, of which I will now cease for shortening of time, since it is no necessity here to repeat them. After the rehearsals of the nine manners of distillation aforementioned, now it is behooveful to know the instruments belonging to them. As near as God gives me grace, I will declare them to you in short conclusion, to the intent that the operation of distillation may be accomplished and openly shown in figures as follows. However, the learned and expert masters of the science of alchemy here have a knowledge, yet it is not open to all manner of people. Therefore, I shall make hereof as follows, the first rehearsal. You must have three cornered white fillets, like fillets of hats/clay/or loam/brick, baked and unbaked. After that, you must have square iron gratings, made round or square as this figure shows. After that, you must have caplets of white clay, such as goldsmith's crowns are made of, some led and some not led, commonly half a yard wide and deep or more or less as behooves. And the caplets are made of a middle one of ten pound weight, the small one of eight pounds, and the greatest of all eleven or twelve pounds, as this figure following shows. Also, you must have led plates pressed through the middles with four round rings about it, great and small, light and heavy. The middle one weighs ten pounds. The small one weighs eight pounds. The greatest of all eleven or twelve pounds. Furthermore, you must have helmets made of white clay, such as before is specified. They must be led within and without, or else they must be made of crowsbill earth, glazed or led, or else of copper, tin, or lead. Below that, you must have panes accompanying the quantity, made of crowsbill earth, glazed or led, or else of copper, tin, or lead. After that, you must have glasses or bottles named Eyrcubyt, of such fashion as this figure shows, and they must be made of venetian glass because they should better withstand the heat of the fire. Also, you must have glasses or bottles that you may wheel one upon another, of such fashion as is shown here, for distinguishing with them in the sun, as more expressly appears in the ninth chapter. You must also have closed glasses named retorte, and also glasses with two arms named pellycan, fashioned as this figure shows. After that, you must have blind helmets of glass, like a gorget turned into another glass without any pipe, named alembic or cerum. And glasses that are wide. Above and below and around in the middle named circulatory, as here is figured,\nis to purify and digest therein, as expressed more plainly below.\n\nAfter that you must have helmets of glass with long pipes, called an alembic or alembicum, as this picture shows.\n\nYou must have also a glass named flasks with long necks and narrow mouths to receive the water that comes from the pipe of the alembic, of the same fashion following.\n\nYou must have also stone jars or crucibles to keep the waters in after they are distilled.\n\nThe mold or form shall be as large and wide,\nBy the grace of almighty God,\nunto you shall be declared the handiwork of this following, which you are desirous to accomplish,\nTo form or make your stone, it is necessary that you should have an instrument of iron or nut tree, or pear tree wood, seven inches thick.\n\nAlso, you must have good mean earth, neither too fat nor too lean. The clay must be well purified and tempered with water. It should be beaten and kneaded together until it becomes pliable and has the consistency of wax or dough. Form the clay into a shape and submerge it in water or make it wet and place it in sand on a board. If there is too much clay, strike it off with a wet hand, then lift up your instrument by the ears and knock it on another board; the stone will fall out. The instrument is as depicted in the preceding picture. In this manner, you can make as many and as few stones as desired, and set them in a shady place or in your house until they are dry. Powder the eighth part of the powdered clay as much as necessary for the stones to become as hard as iron in the fire. Alternatively, take small pieces of straw and cause the potter to make as many as needed. Regardless of the stones you have, it is necessary for you to temper your loam or clay for your furnace. in such a manner that he does not ruin or clue / not only your judgment / but also the instruments of copper, iron, glass, or earthenware / to be struck or lit with at all times required.\n\nFirst, you must have a tough, purified clay at the Potter's well known to you / bring it here / flocks or horse loads / beat it with a little wave until every here is loose from another / then they shall be chopped small and tempered / with the clay / so much that it bears the third part of\nwhatsoever it be / anoint it well with Thus shall you make lutum sapientie:\n\nArnoldus de Villa Nova says: \"Thus have I shown you various ways and forms in which these fornaxes are made. Therefore, by the help of almighty God, I shall show you the most common and ready ways to make them necessary & useful. I will leave the other unattended because my purpose is to show you two manners of ways / and every way in various manners as will be plainly expressed hereafter.\" The first way of making these fornacies or styllatoryes is called rose garlands or helmettes. Another manner to make fornacies or styllatoryes with many varieties of fasciions: The first is to be displayed on fornacies that are well known among potters, made of earthenware led or glazed, in the shape of a fascion like the figure here shown, and it may be removed from one place to another.\n\nThis chapter is ordered in every condition like the chapter speaking of the distilling in the ashes, except for the glasses which need to be better, as Venetian glass is there required, and also the glasses must be stroked.\n\nAnother fornace you may make after the fascion of the great figure under the plate will be made of four wings.\n\nWhen you will make a styllatory, lay upon the heart five stones in the manner of a ring; the shape of this stone ring is figured in the fifth chapter. The sixth stone shall be divided in two; then the mouth of the fornace abides open. If you desire to make a furnace or still called Balneu Marie, take for the earthen cap a copper cap or kettle with a copper pipe as before depicted, and set the pipe before over the furnace lest the water spill over. Then it will run through the pipe without damaging the furnace. In such a copper kettle or cap shall be no ashes or sand. For it is light, but you may put therein horse turds for steeping in ventre equino.\n\nAlso, there are other furnaces made with a large high pipe in the middle and three or four caps around it. A grate of iron underlies the long pipe above the hole where the ashes are drawn, and has holes separately beneath every cap, each having a fornace pendant to the said long pipe. Every cap has a smoke or wind hole for giving through it a separate heat to each cap, and that to draw it to its register. And thus you may heat your caplets separately or all in general. The long pipe standing in the midst shall be filled with coals, and it shall be well closed above, so that no air comes out, except the fire burns only upon the iron grate. You may make this pipe as high and as low as it pleases you, and keep the fire with stopping of the wind holes above and below, as necessity requires, with 13 or 14 taps; and this fornace is made as figured.\n\nAfter the preparation of your furnaces, it is necessary and expedient for you to make and prepare your instruments and vessels to keep your water in after it is distilled. And so may you well accomplish this noble practice and former enterprise.\n\nFirst, when you design in glasses set in ashes or sand, it is necessary for you to overlay them with more than half the part of the glass with the aforementioned substance or clay. But those occupied in balneo maria need not be coated, and such glasses are named cucurbita and the best glass thereto belonging is made of high-quality glass or the great rough shines of Venetian glass. And such cucurbitas are not only made of glass but also of crushable earth well glazed within. Some are made of copper, lead, or tin. The tin ones are often occupied in balneo maria, and the copper ones are often luteed and so set in the fire. The copper ones are sometimes occupied in balneo maria also, and sometimes they are set in ashes or sand, and they must be luteed with more than the two other parts. When you will put any thing in glass or in any other instruments of what nature soever the substance be, wet your cloth in your lute or clay, and wind your instrument. To distill oil or any similar substance in a glass, round about it there should be glasses twice or thrice. When you will distill all manner of sauces or other watery moistures through a filter, as water, wine, or other liquors or sap, which you will purify from all troublous and unclear substances, for you cannot distill any manner of herbs through a filter, as herbs -\n\nThe second manner to distill without fire which can be done without cost as follows: You shall take a glass that is almost as wide above as below, named an earthenware or similar, and the two parties of this glass should be filled with flower blossoms, such as roses, violets, or other blossoms. Make a small cross of wooden sticks and lay it on the mouth of the glass. Make another cross of small sticks somewhat longer than the other, which can be bent crosswise within the glass to make them both sure. Turn the glass mouth downwards towards the mouth of such a glass, so that the mouths of the glasses are somewhat close together, and light them well together so that no air comes out. Then hang them in the hottest part of the sun. The glass with the stopper upwards. Thus you will distill your substance through the heat of the sun from the uppermost glass into the lowermost.\n\nThus you shall distill in an oven.\n\nTake a flat, flask or bottle of glass, and fill it full of roses or other flowers or pomegranate eggs or any other blossom, and stop the glass tightly with a wooden stopper, and cover the glass entirely, as if it were a loaf, and put it in the oven, when you put other bread in it and draw it out again with that same bread when it is baked, and let it cool by itself, and when the bread is cold, break it gently, saving the glass from breaking. Then pull out the stopper and put it in another such glass, and order it in this manner. As the other glass is, fill it to the third part with whatever flowers you will, and stop it well with a wooden stopper. Then cover it well and place the glass in a warm horse dung, which horse dung must be in a wooden vessel, well stopped and covered. It must remain there for a month or longer, and the horse dung must be renewed every night. After that, draw out the cap softly, then purify the clear liquid in another glass named a pelican, which is figured or in another, of which there are two as here shown. This glass or the pelican shall be well luted and also set in the horse dung as before said. The fifth manner is as follows: Fill a glass. full of floures / of what maner of\nflowres ye wyll / and stoppyd in the ma\u2223ner\nafore sayde / than burye it in a pysse\u00a6mer\nhyll / that some call an antehyl whe\u00a6re\nas many of them be fourtee\u0304 daies and\nmore as ye thynke that nede requyreth\nThan take out the glas agayn. and pou\u00a6re\nout the clerest aboue ther of into ano\u2223ther\nglasse and hange it in the sonne / or\nput it in a pellicane in horsse downge to\nrectyfyed it as before is sayde / tha\u0304 it shal\nbe pure and sayre In this maner is wy\u00a6ne\nput in to a glas / and set in a pysemer\nhyll as before is sayd a month co\u0304tynuyn\u00a6ge\nthan it shall be pure and fayre / as yf\nit were dystilled by Alembyke / and hath\na godly taste and is well smellynge. In\nthis maner is dystyled the dewe of maye\nThus haue ye the fyfte maner of distilla\u00a6cyon\nwithout fyer.\nTHe syxte maner of dystyllacyon is\nordred in this maner. The glasse\nshall be sette in warme water / \nwhiche water shall be in a Copper ket\u2223tell\nor copper cappell with a pype of cop\u2223per / \nas I haue shewe\u0304 you before that the For a furnace not to be wet if it sets to heat and run over. And the distillation is ordered thus. Take a glass named curcubit or two parts of the same glass with juice, herbs, flowers, fruits, or whatever it be, chopped small, and set the glass upside down on a ring of lead, as figured in the fourth chapter. Make a bond of cloth three fingers broken about the upper part of the glass. About the same band, make four small rings of cloth having four bands coming down to the four rings that are fast on the leaden ring, and bind each to the other as figured. Then set the glass with the lead in the water and stand upright; it is sure from falling on one side or the other through the weight of the lead. Then set the Alembic or glass and seal it well, as before is specified, in the tiffing chapter. Then make fire in your furnaces to heat your water with, and let it be no hotter than you may endure your finger in it. Have warm water to fill your kettle again when the water has been wasted through length of time. The seventh method is as follows: In the horse's belly, you shall set a glass filled in the aforementioned manner in Balneo Marie. In the water. The eighth method is: You shall throw fine, sifted ashes in a cap, three inches thick; then fill a glass the third part full with such substance as you will, and set it in the ashes; then fill the cap full of ashes to the third part of the glass, and the cap where the ashes are shall be over it. For if it were of copper, through the force and heat of the fire it would melt. After that, set the alembic upon the glass and seal it well with lutum sapiencie, as I have shown you before in the fifth chapter. Then make fire under it so that it may drip gently, as if you were telling the clock \"one hour and two minutes\" that there falls a drop. And so continue in the same soft manner. for yf it fall faster or quycker the fyre\nis to great therfore stoppe the wynde ho\u2223lys\naboue and benethe / tha\u0304 it shal fall the\nsofter and brenne the lesse / and so it shall\nsmell the lesse of the fyre / Whan it drop\u2223peth\nno more than let the glasse stande a\nhole nyghte a colynge or euer ye moue or\nstyre it / or ellys it wolde breke a sonder\nThe glasses be also lutyd to the thyrde {per}\nas it is shewed to you before in the .v.\nchap. by cause they sholde breke the lesse.\nTHis parte is ordred in euery con\u00a6dycyon\nas the chapytre is ordred\nof the asshes. & as before is shewed in the\nv. chapytre. &c.\nTHe tenthe maner is this to dystyl\nso that ther be nothyng betwene\nthe glas\n\u00b6At the fyrste to begynne with / the spa\u2223ce\nof .iii. howres ye must make hote fy\nWhan ye wyll dystylle moche wa\u00a6ters\nin a comon styllatorye / ye\nshall laye sand vnder the pan of yt .iiii.\nynches of thycknes. There vpon ye shal\nsette youre panne of erthe ouer ledyd or\nglasyd as the Potter maketh / Or ellys\nof copper / Rounde aboute the panne ye Shall you lay sand and strike that above with clay, to prevent it from being easily removed or lifted up. Then place whatever things you will distill within it and set the helm on top. Make a long, small linen cloth wet in thin clay, tempered as before is said, with the same cloth you shall stopper your still between the helmet and the pan. Place a glass before it, so that the pipe of it may hang in the glass, and seal it well to prevent any air from coming out. Distill and mark through the glass how the drops fall in; according to the same temper your fire, great or small, as it behooves. When you see that it stops dropping, it is time to break it up again and put other herbs in.\n\nWhen you wish to have much water from little herbs. Then lay the herbs three inches thick upon each other in the pan. Flowers shall be laid six inches thick, and fruits two inches thick. If it lies thicker upon each other, The moisture of the lowest herbs, whether dissolved or ever it can be submerged through the uppermost, I will distill costly herbs which are not easy to obtain, such as majoram, rosemary flowers, or others like them. I think not my labor lost nor tedious to lay in a little at once, for the labor and cost are doubly rewarded. You shall understand that all manner of waters which are distilled in glasses are the best, next to them those which are distilled in earthen vessels and are well led with earthen pans underneath and helmets above, as the potters can well make. After the helmets above and lead pans underneath, after that lead helmets and pans, as I have seen occupy in reliquaries at Strasbourg in high Germany, where they made their fire with wood, but it was very small for fear of melting of their lead pans which stood upon shaved ashes, not in sand, After that copper helmets overtop, After. that braso\u0304ne helmets but alway the cop\u2223peren\nhelmets be to feare / and specyally\nthe brason helmets / for two maner of cau\u00a6ses / \nthe fyrste is the water that in them is\ndystylled comunly borneth and smelleth\nof the fyre / and hath a reed colour lyke\nwyne that is dede in hym selfe. The\nseconde cawse is. for the copper and bras\u2223se\nhath alwaye a maner of a goute & pal\u2223sey\npendynge vnto hym more than any o\u2223ther\nmetall whiche gyueth occasyon that\neuery one sholde therof beware / as Chri\u2223stophorus\nde honestis testyfyeth super An\u00a6tydotacio\nmesue,\nTO all maner of people that wyll\noccupye and vse the acte or scyen\u2223ce\nof dystyllacyon it is ryght nedefull for\nthem to knowe whan they wyll dystylle\nought what maner of way is most conue\u00a6nie\u0304t\ntherfore / to the ente\u0304t that it lese not\nhis stre\u0304gth & goodnes of co\u0304ple\n\u00b6Also your flowres or blossoms that ye\nwyll dystylle / muste be plucked whanne\nthey be fully rype / but yet or they fall / or\nfade her colour / or than they marde and\nde\n\u00b6Yf you wyll dystylle herbes they shall In the third part of this book, I will show you the time and season for gathering all the herbs listed in this book. You shall stop the herbs a league from their stems and stalks, and chop them small. Then you shall chop the stems and store any roots they must be gathered in the houses' days, or in canicular days, that is, in the canicular days when the leaves begin to fall. The roots must be washed clean and the water drained, and then chopped small and broken. Put them in a pan or a glass, and then distill it through a helmet or glass, as before mentioned.\n\nThe fourth manner:\nWhen you will distill any superfluous substances of birds or beasts, such as eggs, blood, liver, longs, cow's torso, or any such things, you shall take a clean vessel, put the substance in it, and cover it with three parts of water. Then put it on the fire, and when it begins to boil, remove the foam with a skimmer, and let it simmer until the water is reduced by half. Then filter it through a clean cloth, and the distillate will be collected in a receiver. That is thick of substance, you shall chop and pulp them in a ventre equino and not well stopped for anything, except if the water becomes stinking. But if it does become stinking, you shall pulp it again in balneo maria, for the first distillation of the pulping is seldom without stench, but milk or honey may be stopped and at the first time well pulped.\n\nThe five who desire to distill water from flesh, he shall kill it, be it beast or fowl, or else render it so that no blood or juice comes from it. After that, and if it has any fat or grease, take it away, then take the flesh, chop it small, and pulp it in ventre equino with soft fire, to the intent that the water does not stink or smell of the fire. For suddenly there comes a great stench from this. Therefore, all such waters may be distilled twice for this purpose.\n\nAlso, whoever you wish to pulp any fruits such as plums, pears, apples, quince, medlars, nuts, and suchlike.\n\nThey shall be gathered when they are ripe. be fully ripe or ever they fall and become soft, and they shall be chopped small and stamped. Then it shall be called in an earthenware vessel in the sand with such soft fire that it does not burn, and then it shall be:\n\nIt sometimes happens that you have no distilled water, nor can you get any where you need it, through forgetfulness of the time when it should have been distilled, or else through great heat and drought.\n\nTherefore, it is necessary for you to know how to distill waters of dry herbs, flowers, or roots, such as you shall require. It would be more profitable and better for the green herbs if it were possible to get them. But if it happens that you should distill dry herbs and the like, you shall every year in the month of May spread a broad linen cloth over the grass in a fair meadow or garden where many fair herbs and flowers are growing. The same meadow or garden where you do this in ought not to stand on marshy or watery ground. grounde or not in deep valleyes, but upon high grounds as near as possible. Then this cloth shall be wrapped in glass, and then do so again as often as you have enough. This dew must be distilled in Mary's bath and corrected as it will be declared in the next chapter following. And keep that water from year to year. If you desire to distill within the year any dry herbs, take such herbs as are dried in the shade as much as you will having its natural scent and odor.\n\nNow after the distilling of the waters, it is necessary that they be corrected. To the intent that the fire be drawn out of them, and the phlegmatic nature and complexion be tempered. And also that they may longer continue without marrying, which is often done through the head. A glass, the two parts thereof filled and well stopped with lead, and the third part of the glass shall be set in fine sand and so in. It is necessary and profitable to know how and in what manner distilled waters should be kept, so they may longer abide in their goodness and be preserved from their hindrances. First, when the distilled waters are better distilled than before, it is necessary for you to have earthen pots with small necks or pure jars with small mouths, well washed, specifically with the powder of the herb named parsley or periwinkle.\n\nWhen the waters are distilled, rectified, stopped, and kept in a convenient place, it is good and convenient to know and understand how long those waters may continue in goodness, and when you shall cast them away. However, the book of Nicolao de Atomatibus shows that commonly every water ought to be renewed once a year, which cannot be true, for it may last longer in its goodness. Not necessary for the following causes. First, herbs, flowers, roots, or fruits are not annually to be distilled, as I have shown you in the ninth chapter before and at the beginning of the twenty-first chapter. Second, when they are properly rectified in the still. Third, when they are properly stopped. Sixth, the water must be renewed towards the end of the year, as I will show you more expressly. Seventh, the waters that are distilled continue longer than the waters that are burned, because the clear and subtle parts are separated from the gross superfluidities. The eighth, all manner of waters that are distilled from dry and hot herbs continue longer than the waters that are distilled from cold, moist, or flymy herbs or roots. Ninth, some waters, being a year old or more, alter or change their complexion. Every manner of water is to be kept for a year, then rectified in the sun or distilled per filtum or poured through the woolen sack, as I have shown you before. They remain good until the end of the second year, but then they shall be cast out. Red rose water lasts until the end of the third year if it is well kept and annually rectified. In the third year, it is more comforting than cologne or styptic. White rose water can endure for two years if it is well kept and rectified. Wild rose water lasts for two years in great operation and virtue, but the cologne is greatly diminished in the third year and is good for comforts, therefore it is not to be kept beyond the third year, and it must be annually rectified, as before is specified. Also, the water of a flower which grows in the rivers having a great round green leaf, namely the water of Nenufar. Which flowers are sometimes yellow,\nsomewise white, and when the flowers fall,\ntheir seeds are enclosed in a round bottom,\nlike a small girdle or an onion,\nmay endure in his cold operation\nto the fourth year. The first year should be laid without disease,\nas it is half poison or venom through its great coldness or stupefaction.\nThe second year it may be used within the body to cool,\nIn the third year its coling is temperate,\nand at the end of the third year it shall be cast out,\nbut it must be well kept and rectified as before is specified.\nOf the same nature are red roses growing in the corn, and poppy flower water.\nSecondly, all flower waters of hot herbs, as chamomile flowers, centory flowers, Archangel flowers, dill flowers, yellow violets, wild tansy flowers, laurel flowers, rosemary flowers, mayocayn flowers, sage flowers,\nThe third, all such waters that are distilled from tree leaves, as birch. The fourth kind of distilled waters from holly berries in Latin, viscous wild berries, green beans, beanshals, great plantain seeds, strawberries, plums or damsons, gordes, black and red cherries, duck meat named:\n\nThe five of the herbs that are not to be hot, not too moist, nor very hot nor very deadly, as Sorrel water. Endive water, The six of waters of herbs, beynge very cold, as Mandrake root, quince, procelain, houslek, copse herb, Crassula minor, hemlock in Latin. These waters and such like may be kept from the first year to the end of the third year, if they are ordered in all things as before specified, but for the outward parts they are in their cold operation of great virtue and strength. For in the first year they are so cold and stupefying that they take away the feeling of man. In the second year they are temperate.\n\nThe seventh, the waters of herbs that are hot and dry in nature, as: The eighth waters of rotes which are large, moist, and slippery in nature, such as borage rotes, perseneps rotes, rotes of cardo benedictus, fenell rotes, persely rotes, rotes of hermodactilus, Radyce, rapes, walworte rotes, rotes of white lilies, totes of sigsllum salamonis - these waters and similar ones may be kept from one year to the other when it is ordered as before specified.\n\nThe waters distilled from rotes of hot and dry nature are, for example, rotes of enula capana, totes of angelica, rotes of pynnipnell, rotes of blue flower deluse, rotes of valerian, rotes of nettles, rotes of yellow lilies, rotes of spargus, rotes of asa foemina or assa foetida, or such like - they may be kept from the beginning of the first year to the end of the second year if they are duly tended as before rehearsed.\n\nThe ten such waters as water of pyes, Ducks, greps blode, goat's blood, blood of an ass, yolks of eggs, white of eggs. \"antes or pysiner eggs/froggs/hennes/hennys maws/capons/rowe creme, cow dunge/calves blode/flyes/mannis dunge/oxe blode/swynes blode/storkys snails. These waters and such like may be kept from one year to the next if ordered and kept as before said, but honey water may be kept 5 or 6 years if rectified in the sun.\n\nNow I will write to you with brief sense of all manner of waters in general, as of herbs/rotes/flowers/sruytes/& other things before rehearsed. How long these waters may be well kept to the intent that all those that read this book may have the better understanding of such thing as before is not rehearsed. Therefore you shall understand that all manner of herbs that be cold or moist/slimy/or fat thick substance may last from one year to the next, except these that be cold in the fourth degree they may be kept longer as I shall.\" All flowers that are fat, moist, and thick in substance should be kept in the same manner. Blossoms that are thin, subtle, dry, or hot in substance may be kept from the beginning of one year to the end of the other. However, all waters of herbs that are hot in complexion, inclining to bitterness with dry, thin, subtle steels and dry flowers, these may be kept from the first year into a part of the third year. All fat, slimy, moist coats that are of a gross, cold substance may be kept from the beginning of the year almost to the end. All manners of waters of coats that are hot and dry, subtle and thin in substance may be kept from the first year to the beginning of the third year. All waters of beasts and such like, cold and moist in nature, or gross and fat in substance, may be kept well near from the beginning of the year until the end. The end. But waters of scutes cold, moist, and slimy, of substance mixed with soreness or sweetness, may be kept from one year to the next. But all waters of hot fruits of small thin substance, inclining them to a dry and bitter complexion, may be kept from the beginning of one year to the end of the other. But all manner of herbs, flowers, roots, sedges,\n\u00b6After being distilled and well rectified in the sun, as I have shown you before, may continue its whole time as it might do at its first distillation, and this may be done twice and no more. In which I have found great virtue, but it is evil to know the fading of the waters and to know the due time, who it shall be for.\n\u00b6Thus ends the first book of distillation.\n\u00b6Item this present table\nis divided into 31 parts\nwherein you shall find\nremedies against all manner\nof diseases or infirmities\ncoming or failing\nto make from them. The head to the feast. The first part she shows with what manner of waters the health of man is to be preserved. And in this first present part are eleven juris prudence chapters, which you may occupy the vest, and that is most necessary for your health. And seek for this in the twelfth chapter in the letter D. After that, seek for this in the twenty-seventh chapter in the letter I. And in the eighty-ninth chapter in the letter A, ccxxxix Q, clxviii E, ccxxvi A and T, ccxxvii BB & FF, cclvii R, cclxx E, cclxxi, and ccci A.\n\nFor the remembrance, these chapters she shows with what manner of waters make good remembrance. In the first chapter D, ix C, rvi I, lix C, cix H, cxiv G, clxix G, clxviii B, clxxii H, cciii D, ccxxvi C, cclxlviii.\n\nFor to strengthen the heart, these chapters she shows with what manner of waters man's heart is to be strengthened and comforted. xvii B, xxxvii B, cv C, cix N, clxviii EE, cciii E, ccxxvi A and M. Against heavy dreams\nThese chapters show\nwith what kind of waters a man shall be preserved from heavy dreams\nlxxvi C\ncxx Q\n\nAgainst drunkenness\nTwo\nAgainst heaviness and so rowfulness of the heart.\nxvii B\nxlv L\ncix N\ncxx N\nclxviii EE\n\nThe second part\nrehearses all\ndiseases of the head and\nthese chapters show\nwith what waters the head and brain shall be comforted and strengthened\nv C\nxvi I\nlviii D\nlxxiii K\nxci D\ncvii D\nclxi\ncciii B\nccxii F\nccxiiii C\nccvii A\nccxx D\nccxxxiiii C and D\nccxxxv A and K\nccliii O and Z\n\nAgainst pain in the head\nwherever it comes\nxii A\nlviii E\nlix A\nlxxxii A\ncxvii K\ncxxiiii A\ncxxxvii. A\nclxvii M\nclxxii A\nccxvii H and R\nccxxvi C\ncccclxv C\n\nAgainst a long enduring pain in the head\nxiv T\nxli A\n\nAgainst dashes or dusinesses in the head\nlix D\ncvii D\ncxli D\nclxvii A\nclxxxiiii D\ncc\nccxxxi B\nccxxc M\nccxxxiiii R\nccxxxv M\ncclxiiii A\n\nAgainst pain in the forehead above the eyes / Against the swelling or impostume of the head.\nxl D\nccxxiii G\nlxii A\nccxxx P, Y\nccciii B\n\nAgainst falling sicknesses named Epilepsy.\nxivii 3\nxlix S\ncxxix I\nclxiii A\nclxviii H\nclxxix I\ncci E\nccii F\nccxxx PP\ncclxv A\ncclxxv EE\n\nAgainst paralysis.\nxxxvi A\nclvii B\nclxv K\nclxvii D\nclxviii F\ncxcvii E\nccii B\nccxxx Q\nccliii D\n\nAgainst shaking of the head coming from paralysis or paral.\nclxviii F\nclxix P\n\nAgainst paralysis to be preserved.\nxvii E\nclx E\nccxxix C\nccxliii B\nccxlv B\n\nAgainst melancholy, like one were distracted\nor out of his wit, to be preserved from the same.\nIn the first chapter, G\nxvii B\ncv E\ncxcii C\n\nAgainst madness named mania.\nxvi K\ncix A\nclxi H\nclviii N\ncciii B\n\nTo withdraw melancholy from the head or madness\nin the brain continuing of an impostume\nbefore or after named frenesis.\ncxxii N\ncxlii L\nccliii S\n\nAgainst diseases of the head when all the head is full of pain that the teeth grind for pain.\nxli. T\n\nAgainst the moistur and other diseases of the head. Against the moisture and superfluidities in the head, for causing natural sleep:\nxvii, ccxvii, xi A, xviii A, xxv D, xliii B, lxviii A, clxi G, clxxiiii C, xci GG, cclxxviii C, cl C.\n\nAgainst the scalding of the head: cclxxviii C.\n\nAgainst the hot blazing on the head: cl C.\n\nAgainst the shells on the head: xlvii P.\n\nHere begins the third part of this register, which shows how to make all manner of colors for the hair.\n\nFor the hair to be yellow: cxxi A, cclxxviii C.\n\nAgainst baldness coming from scalding or other things: XX, xix D, ccxxvi, cccv, cccii D.\n\nTo withdraw it when a person has heat on a place where they would not have it: ccix E.\n\nAgainst worms in the hair: xlviii O.\n\nAgainst gray hair: clxviii E, ccliii T.\n\nFor making a beard grow: xlviii P.\n\nAgainst patterns or other lice: xlii A, cxl, ccxviii A.\n\nHere begins the fourth part and shows the remedies against all. Against diseases of the eye.\nxiv C\ncxxi B\ncxxviii A\ncc C\nccxi A\nccxvii I\nccxxxv G\n\nAgainst white and black webs of the eye.\nxx A\nlxxxvii A\ncvi C\nclxiii F\nccxxii A\nccxxvi GG\nccxxs K\ncclx A\nclxix F\n\nAgainst blindness.\nxlvii R\nxci DD\ncxxxvi C\nccxxiiii R\n\nAgainst pain in the eye.\nlxvi Q\nclviii Q\nccxx\n\nFor the flood of the eye coming from cold.\nxlv D\nclxxii C\n\nAgainst tearing eyes.\nxxxii A\nxlvii E\nlvii A\nclxxix B\nccxxi A\nccxxx L\nccxxxv L\n\nAgainst the red heat and stitches in the eye.\nii L\nxlvi A\ncxvii C\nclviii Q\nccxxxii E\nccxxxv G\n\nAgainst red eyes.\nlix F\nlxxiiii C\ncvi A\ncxiiii A\ncclx B\n\nAgainst stale and bleached eyes.\ncxxii D\ncxxvii A\nccl\n\nAgainst the fed and swollen eyes / that is come of the here or smoke.\nWhan the eyes and the members be washed with poley water taketh away the redness or fume of the eyes.\nclxvi D\nccxcii A\n\nAgainst slimy eyes baking together in the morning / or at any time\nafter sleep.\ncxxii\n\nAgainst itch in the eye.\nlix F\nAgainst blaines in the eyes.\ncvi D\nxxxii E. Against the pin in the eye.\nccxxxiii B, cclxxxiii D, against sticking in the eye coming of the eyelids. cvi B\nHere begins the fifth part which shows all manner of diseases of the ears / and remedies to the same.\nAgainst deafness.\nii M, lxxxvi A, cxxii D, cxcv B, cxvii N, cl.\nAgainst singing or piping in the ears.\nxvi G, xlvii O, lxxxvi A, cxxxix N, cxcv B.\nAgainst pain of the ears.\nThe first chapter E, xli H, xlix M.\nAgainst sores or impostumes in the ears.\nii M, xlv V, clxxxvi.\nAgainst swelling in the ears.\nliiii F, xci O, cxcii M, ccxii E.\n\nHere begins the sixth part showing the diseases of the face / & the remedies for the same.\nTo make the face fair and amiable\nxxvi C, xxii H, xlv BB, lxxxvii B, cix P, cxxxix H, cliii D, clxii C, clxv I, clxxvi C, ccxx C, ccxxvi P, ccxcii B.\nFor pallor of the face\nxxxii H, lxxvi F, xci M, cx C, cxxxvii L, clxviii D, cclxx AA, cclxxxvi.\nAgainst the stones in the face.\nccxcii, ccxciii B.\nAgainst the red pimples in the face.\nxxiii B, lxv B, lxxiii Q, lxxv A, cxxxiiii A. The following text describes various remedies for skin issues, specifically for the face and nose. Here is the cleaned version:\n\nclxv G, clxviii P, clxxix G, cciiii B, ccvi A, ccviii B, cccv G, The water of great burre rotes taken once and a half, and water of red roses half an ounce, and quick Brym stone a drachma mixed together and set in a monument, and the face therewith anointed three times a day, and let dry by itself, is very good for the rose or reeds of the face. Against spotted faces: clxxxiiii F, ccxxiiii S, cclx H, ccxcii Y. Against red spotted faces: cxiii D, clxiii I and K, clxxiiii A, clxxvi B, cccv E. Against yellow spotted faces: cliii E, ccxxiiii T, cclxiiii C. Against the rose in the face: xlv CC, C, clxxxix A, cciiii B, ccxx D and E, cclxxxvi D, cccxi Q, cccxxf.\n\nHere begins the seventh part which treats of the diseases of the nose. The waters that shall open the stopping of the nose, you shall find it in the chapter of the head before. Against bleeding at the nose: xlv Y, L, xvc C, cli, clxiiii C, ccxxxv O, cclxxii C. Against foul stinking flesh growing in the nose: cxci I. Against the impostumacy of the nose.\nxix H\nlix Q\ncxcvi A\n\nBeginning of the eighth part against the diseases of the mouth and what water it can be remedied with.\n\nAgainst an inward eating sore in the mouth.\nxxvii D\nxxviii E\nlvi E\nlxv H\nlxxiii E\nciii F\ncxxiii A\nclii A\ncliii A\nclviii G\nclxvii K\nccxciii D\n\nSage water is good for the same eating in the mouth when it is washed two or three times a day with the same.\n\nFor the corrupting and eating of the gums.\nxxviii F\nxlix I\ncxlv CC\nccxxx KK\nccliii x\nccxciii E\n\nFor sores in the mouth or throat or neck.\nxxviii D\nxliii D\nxlix I\ncxx L\ncxxv C\nlviii G\ncxciii K\n\nAgainst blaines or blisters in the mouth or gums or neck named squinancia.\nxliiii D\nlvi E\n\nGreat plantain water heals all manner of bladders or impostumes within, put it therein and let it remain a good while.\nxliiii D\nlvi E\nlxxiii G\ncxlii F\nclxviii S\ncxv C\nccxxiiii V\nccxciii C\n\nAgainst cancer and clefts of the gums/mouth and lips.\nxlix I\nclxii H\nclxv Y\nccxxvi V Against swelling of the mouth and throat, and of the gomes that are swollen and full of corruption:\n\nOf the tongue.\nWhen the tongue swells sore through superfluidity of hot.\n\nOf the stinking mouth and breath:\n\nOf the spice.\nWhen it is lost, whether it comes of paralysis or of other diseases, with what water it is to be helped.\n\nOf the teeth.\nWhat manner of water is good for the pain of the teeth,\n\nFor to make hard gomes and shaking teeth to stand fast: Purseley water often used and long kept in the mouth makes the teeth stand fast.\n\nAgainst the spleen in the throat named vula.\n\nOf the truth.\nWhat the tongues are beswollen or begin to grow in the throat.\n\nHere begins the ninth part treating. of all the diseases coming to the pipes where the breath passes through and of the disease of the breast:\ncxxi against hoernesse.\nxlvii E, A\ncxxxix B, A\nclxii E\nclxxxvii B, C\nccci C, E\nAgainst shortness of breath:\nxvi E, C\ncxlvi C, G\ncxcix G\nAgainst thick or yellow phlegm named in Latin sinusitis:\nxxvii A, K, G, A\nlviii K, A\ncxxxvii G, A\nclxv D\nccxxvi L\ncclvii A, A\ncclxx A\nAgainst the thick coming of heat:\nxvi E, K\nxxv K, C\ncccii C\nAgainst the hiccup or yesterday named in Latin singultus:\ncxx D\nFor the breast to comfort and strengthen:\nIn the first chapter M,\nxii B, Q, N, A\nFor to cleanse the breast and to purify the:\nxli R, L, D, K, O, M\nAgainst strictness of the heart and the breast:\nIn the first chapter, D\nvi A, A, B, B\nxii B, B, D, G, T, B\nFor the dry strictness of the breast:\ncxciiii B, M\ncci M. For the same disease, an ounce and a half are equal.\n13 D\n1258 B\n1236 A\n1333 N\n1357 T\n1362 A\nTo make the breast soft and large.\n6 A\n20 B\n51 R\n666 D\n1577 A\n1399 D\n303 F\n312 A\n\nAgainst the slimes of the breast.\n1399 D\n\nAgainst swelling of the breast and pain under the ribs.\n1001 C\n1003 D\n303 F\n\nOf the diseases of women's breasts you shall find hereafter.\n\nHere begins the 10th part / comprehending all the diseases of the heart and how to remedy the same.\n\nTo strengthen and comfort the heart.\n16 H\n26 I\n37 B\n47 Q\n61 C\n67 L\n120 A\n139 S\n114 E\n199 B\n209 H\n2188 EE\n222 M\n303 E\n326 M\n341 C\n1222 B\n1222 C\n\nAgainst faintness.\n35 H\n1233 F\n1357 T\n13323 E and R\n1335 D\n1322 D\n\nFor cold taken at the heart.\n1358 MM\n1236 KK\n\nAgainst weakness of the heart.\n31 I\n131 A\n1206 N\n\nFor trembling of the heart.\n133 C\n1204 E\n\nAgainst swelling and apostemization of the heart.\n13 D\n21 D\n55 M Against painful stitches of the heart.\nix H, xvii C, xlvii Q, clxix R, cciii H, for the stomach.\nHere begins the 11th part for treating the stomach.\nIn the first chapter. L, v D, xli P, xlviii Q, lviii CC, lxv O, cxvii H, cxxxix S, cxlv D, cxlvii A, clxviii K, clxxiii D, ccxiii R, ccxvii C, ccxxxv R, ccxlii E, ccxlvi A, cclii Y, cclxxi G, ccliii N, cclxxv DD, cclxxxii B,\nfor to clean and purge the stomach.\nxci H, ccxcv E, cccv B,\n\nAgainst the stomach which is too hot.\nxivii N, ccxxxiiii L, ccxli C,\n\nAgainst the cold stomach\nxxx B, xlviii Q, cliii R, clxviii C and DD, cclxxv B,\n\nAgainst the mawe or stomach\nwhich cannot digest nor has no appetite\nto meat.\nii E, xii C, xii Z, lxiiii A and H, cvi C, clx B, clxvii A, clxviii DD, clxxiii A and D, ccix D, ccxvii C, ccxxiiii I, cclxiii B, cclxxv B, ccciiii A,\n\nFor the stomach which has water behind it and what waters do cause to parabrake.\nccxxiiii N, cclxix B,\n\nAgainst indigestion.\nlii B, clxviii II, clxxxviii G, cclxxv Z.\n\nAgainst weeping and parching.\nxli Q, xlv K, lxviii F, lxv A, xci CC. Against them that cannot keep their meat in the stomach, with what water it shall be remedied:\nccxxxii B\nccclxxv B\n\nAgainst upburing of the stomach.\nlxviii H\nlxviii F\n\nFor spitting and breaking:\nlxviii F\ncxlii C\nclxxiii D\nccxxx D\n\nAgainst spitting or breaking of blood:\nIn the first chapter:\nxxv A\nxli GG\nxiv C\ncxlii K\nclxxxiiii E\nccxx\n\nAgainst the hard stomach which is stopped:\nlviii S\ncxxxvii M\ncxxxix M\ncli H\nclxviii K\n\nAgainst thirst:\nii A\nix F\nxlvii N\nlxxiii B\nxcii G\n\nHere beginneth the twelfth part showing of all diseases and accidents of the liver, with what waters the liver shall be comforted and strengthened In the first chapter.\nlii C\nlviii Y\nlxxii B\ncv D\ncix B\ncxi C\ncxxxvii K\nclxi A\nclxvi C\nclxxxviii L\nccxvii Y\nccxxx A\nccxxxv M\nccxlii C\ncclxxi G\ncclxxiii A\n\nFor stopping of the liver and to open the same. For the purpose of cleansing and purifying the liver:\nxl C\nxxix E\nlviii Y\nxci I\ncxcii T\nAgainst a destroyed liver:\nclxvi D\nclxxxi B\ncciii A and P\nccxcvii B\nAgainst the hot and inflamed liver:\nxvii\nxlvii\nlii\nlxi\nxcii\nxci\ncv\ncxx\ncxxii\ncxxvi\ncxxx\nclviii\nclxi\nclxvi\nclxxxi\nclxii\nccxxxiiii\nccxli\nccl\ncclxiii\ncclxxxiii\nAgainst swelling:\nxiii\ncl\nclxxxviii\ncxcii\nAgainst the cold liver:\ncx M\nAgainst the yellow jaundice:\nvii\nviii\nxvii H\nxx A\nxli X\nlxviii I\nlviii F\nlx B\nlxi A\nlxxiiii H\nlxxiiii A\nxc R\ncxx R\ncxxvii A\ncxxxix P\ncxcii H\nccxiiii A\nccxxiii G\nclxvi B\nccxlvi C\ncxl E\ncclx C\ncclxxiii D\nAgainst the dropsies.\n\nIn the first chapter K:\nxix B\nxx H\nxli M\nxlviii N\nxci Q\ncxiiii B\ncxvii D\ncxxvi H\nclxv C\nccxxiiii F\nc\nccxlii A\n\nAgainst dropsy common:\nclxviii.\n\nBefore beginning the\nxiii. part. For strength and comfort for the long-suffering.\n\nIn the first chapter. N\niii A\nxxviii A\nxcii E. Against stopping of the longues and opening them.\nif there be impostumacies on the longues, how it ought to be helped.\nxlvii. X\nxcix G\nccxxiii D\nccxxxvii H\nccxxxix C\nccxcix H\nAgainst the apostume on the longues,\nxlvii. X\ncxvii. C\nAgainst the longue which is too moist.\nccxxxix C\ncciii. G\nccxcv. B\nAgainst the sickness of the longues.\nxxix. E\nxcix. G\nccxxxix. C\nclxviii. K\nclxi. M\ncccii. V\nccxcvii. N\nAgainst the cough.\niii. B\nvii. A\nxlviii. F\nlxxvi. A\nclxxxvi. D\nclxiiii. K\nccxi. D\nccxxx CC\nccxxxii. B\nccci. B\nAgainst the dry cough\nxxv. C\nxlix. K\nxlix. B\ncl. H\nclxi. K\nccxxxv. P\nccl. G\ncccii. B\nAgainst the cold cough\nxli. V\nccxxxix. B\nccxcvii. B\nAgainst cough coming from cold.\ncccix. F\nAgainst incantations / if any incantation were given to any body in his meat & had eaten it / how and with what water it shall be withdrawn out again.\nxlix. D\nAgainst hurting or harmful medicines.\nxli AA\nccxxiiii AA\nIf a body had eaten a spinner. This chapter shows when a body is impurified by the smell of any metal or brass, and the members within begin to rot, as is often seen on the body if encounters mercury or the smell of vivarium argentum. The gums and mouth rot, and the teeth fall out. It is not due to heat, but because the mercury is cold and moist in the fourth degree. When it is subluned, it is hot and dry, yet still destroys the body of a man, bringing them to a slimy flesh named Estimonium, with what water he shall be helped.\n\nAgainst poison:\nxliix\nlxix\n\nHere begins the fourteenth part showing all diseases of the milk and with what waters to strengthen and console the milk.\n\nxx\nxcii\ncxx\ncxxxix\nccxvii\nccxxx\ncclxxii\n\nAgainst stopping the milk.\n\nlviii\nxc\ncviii\ncxx\ncxxxvii\nccxvii\ncclxvi\ncclxvii\ncclxxiiii\ncclxxv Against hardness of the milk:\nlxii K, cxx B, lcxix C, cclxxiiii, xli, xliix Y, lxxii C, against the apostume of the milk, xli S, ccxxiiii Q, ccl Q, against stitches in the side, iiii E, xliii A, liiii D, lvi A, lxx G, xcii A, xcviii D, ciii. G, cxx, xxxv H, clxviii AA, cciii H, cclii B, ccliii E\n\nThe water of the roots of valerian is good for the pain in the side when the side is rubbed with it and cloths laid on, wet in the same water. Against stitches in the side of young children.\n\nHere begins the xv. part which shows all diseases of the belly and the guttes. With what waters the belly and guttes shall be strengthened and consorted.\n\nAgainst the wind and corning in the belly: lxxx B, ccxvii D, ccxxx G and EE, Against pain in the belly: xlvii FF, lviii A, lxviii H, xci P, cxxxvii R, cclxxiii F, Against the hardest swollen belly: xvi C, Against the gowthe in bowelles.\n\nWater of the roots of enula or scabwort drunk in the morning. and every night an ounce and a half is good against the gout in the bowels.\nWater of wild tansey or Tanacetum aggasse, drink three pints a day, every night an ounce and a half, or two ounces; it is good against the gout in the bowels.\n152 B\n332 C\n356 F\n499 A\n632 G\n567 C\n586 L\n\nAgainst shrinking in the belly:\n10 D\n16 B\n20 F\n40 M\n50 A\n52 C\n62 M\n103 C\n133 C\n357 DD\n133 A\n161 V\n614 A\n623 A\n627 D\n637\n677 K\n112 C\n112 H\n122 C\n1223 H\n122 C\n1233 H\n1237 D\n1239\n1277 K\n\nAgainst impostumes coming in the bowels:\n158 KK\n211 C\n2 C\n\nAgainst worms in the maw, stomach, & bowels in old persons or in young children:\n7 H\n59 CC\n61 D\n613 B\n688 D\n63 C\n677 Q\n699 E\n706 E\n717 E\n727 G\n\nAgainst the worms named scarytes:\n25 F\n\nFor clean and stopped bowels to open and to cleanse:\n357 R\n\nFor those that burst or rupture:\n7 v\n6 v\n30 E\n40 G\n56 G\n4 B\n621 L Against costiness in the belly.\nxl EE\nxlvii C\niii I\nlv A\ncxl Q\ncxlvi D\nclxxi P\nclxiiii D\ncxvii M\nccxxix A\nccxxxii F\nccxxxiiii H\nclxv I\nccciii D\n\nWater of borage flowers\ndrank three times in a day at every time an ounce and a half is in the belly\ngood for laxation.\n\nAgainst stopping in the belly and to cause looseness.\niii A\nlxv\ncxv A\nccxcii A\ncccv C\n\nAgainst great alaske.\nxxv B\nxlix\nlviii V\nlx A\nlxxv D\nlxviii I\nlxxxiiii B\ncxxii O\ncxlviii A\ncli A\nclix C\ncc\nccxxxv N\nccxli B\nccxlii D\nccxxi D\ncclxxila A\ncclxxv I\nccxxxv A\nccc\ncclxxvii F\n\nAgainst the bloody flux named dysenteria in latinity.\nxvi D\nxxv A\nxlv C\nxlix F\niii O\ncxlii\nclxi C\ncc\ncclxxxviii A\ncclxi A\nccxli B\ncclxxi D\ncclxxii A\ncclxxv I\n\nAgainst the enforced intrales after a laxative.\nlix QQ\nc\n\nFor one that thinketh himself laxative & yet can do nothing\niii H\n\nHere beginneth the 16th part and sheweth all the remedies for the diseases of the bladder, kidneys and limbs.\nThese chapters teach Against the problems of the bladder and the reynes:\n\nxlix BB (against the hernia of the bladder and the reynes)\nclxi O (against coldness in the reynes, wherewith they may be brought again to their natural heat)\ncxcii P (against apostumying of the reynes)\ncxxxviii D\nagainst sorounes in the lymmes or in the lombis.\nxli. FF (against onclenes in the reynes or bladder)\nv G\nxxvi B\nxlvii DD\nlxiii C\nlxxxiii E\nxci x\ncli B\ncxxxvii S\ncxxxviii B\ncxl L\ncl B\nclxv E\nclxx C\nclxxxviii I\ncc B\nccxii B\nccxxiiii C\nccli C\ncclix H\ncclxvi C\ncclxviii H\ncclxxxv F\n\nAgainst the gruel in the reynes & lymmes.\n\nv A\nvi G\nxv B\nxxii A\nxxvi B\nxxix A\nxliiii B\nlxiii B\nlxxxi C\nxci K\nxcv B\ncxi A\ncxxiiii K\ncxxxvii S\ncxxxviii B\ncxl D\ncxlv B\nclxii D\ncxc A\ncciiii E\nccix B\nccxii A\n\nFor a body that cannot pass without pain:\n\nlxviii G\nxci X\nclix B\ncxci F\nccxvii F\n\nAgainst strangury,\n\ncclvii Z\nAgainst dysuria.\n\nxx\nxli I\nxlv P\ncxx P\ncxlvi F Against bleeding:\nXLIV C\nLXXV M\nCCXXXVII Y\nCCXXXVIII E\nC\nCLXXII A\n\nChapter XVII.\nAgainst wounds in the foundation.\nXLIIIA\nLXXVII L\nLXII A\nLXVI C\nXCVII A\nXCIX C\nCXVIII A\nCXXXVII E\nCCXVA\nCCXVIII B\n\nAgainst sores or pyles in the foundation:\nXLVII KK\nLXVI T\nCCII N\n\nAgainst tonning sores and pyles in the foundation:\nXLIX RR\nLXXVI E\n\nAgainst fleshy growths red in the foundation:\nCLVIII K\nCCXCVII Q\n\nAgainst cracks in the foundation:\nXLVII I\n\nThis chapter shows remedies for the foundation\nthat issues beneath out of the body.\nVI I\n\nAgainst impostumes of the secret places:\nXCI R\n\nAgainst swelling in the secret places:\nVI D\nXXVII A\nCLVII M\nCLXIX T\n\nAgainst swelling of the testicles:\nCL B\n\nAgainst itching on the testicles:\nCCCLIII R\n\nAgainst itching or sore holes in the yard of man:\nXXVII B\nXXXIII B\nXLVIII N\nXCI A\nCCXIX A\nXCII F Against the scabs of the secret member.\nxviii. part showing the remedies for women's external diseases.\nFor strengthening and comforting the outward members.\nFor making hands white and fair.\nAgainst the leprosy or white spot in the fingers.\nAgainst the wrinkled nail and wrinkles.\nAgainst shaking hands.\nAgainst scabbes on the legs or under the arms.\nAgainst pain in the hips.\nAgainst swelling of the knees or thereabout.\nAgainst consuming members.\nAgainst weariness and heaviness in the members.\nAgainst scabbes on the legs or under the arms.\nAgainst pain in the hips.\nAgainst swelling of the knees or thereabout.\nAgainst consuming members.\nAgainst weariness and heaviness in the members. cliiii B\ncxiiii D\nccliii G\nAgaynst the grauel in the\nraynes & in the lymmes.\nccxxv B\nccxxxii L\nccli B\ncclxvii B\ncclxxiiil A\ncclxxvii B\ncclxxxvi B\nccxcvi A\nFor to withdryue and co\u0304\u00a6sume\nthe stone / but seldo\u0304\nit is sene that a full har\u2223de\nstone shold be withdry\u00a6ue\u0304\nbut onely with cuttyn\u00a6ge / \nbut yf he be not fully\nfestened with this wate\u2223res\nhe may be withdryue\u0304\nand consumed.\nv F\nvi. E\nxv A\nxxvi A\nxxxv A\nxli. K\nxlviii H\nliiii P\nlviii I\nlix K\nlxiii A\nlxxi E\nclxxxii C\nclxxxiii A\ncxl D\ncxlv B\ncl A\ncli O\ncxlvi G\nclxii D\nclxiii E\nclxv \nclxxxviii H\ncxc A\ncxciii P\ncxcix D\ncciiii D\nccxiiii A\nccxvii z\nccxxi E\nccxxiiii A\nccxxvii B\nccxxxii K\nccli A\ncclvii V\ncclxxii F\ncclxxiii E\ncclxxvii A\nccxcii R\ncccii A\nAgaynst the grauell or\nbrekynge stone.\nlxxv P\ncxxxvi A\nclxxii E\nAgaynst the stone in yon\u00a6ge\nchylderen.\nxliii A\ncxxxviii A\nclxxxviii H\nAgaynst the stone whan\nye can not pysse for payne\nof it.\nccxxvii C\ncclxxxiii K\nFor well to pysse and aga\u00a6ynste\nstrangury.\nv \nxxvi \nxli I\nlviii H\nlxv H\nlxxxi \nlxxxii D\nxcviii A\ncviii  For a person who cannot well pass/or with pain:\n\nxl. I\nlviii. Against pain in the midriff.\ncclxxv. KK\nAgainst the flood and moisture in the midriff.\nxix. Against lame limbs.\nAgainst the lameness coming\nof the palsy.\nxxxvi. A\ncliiia. Against gout in the feet\nnamed podagria in Latin.\nxli. II\nxlv. Against podagry.\ncxcvii. H\nAgainst the podagry in the feet coming of heat.\nxlvii. B\nccxxi. K\ncl. D\nccviii. D\nccc. A\nHeat begins the\nxixth part showing\nthe remedies for all the diseases in the senses\nFor to strengthen and comfort the senses.\nciii. B\nclxxxvi. E\nccxvii. O\nccxxx. II\nccxxxvi. B\nAgainst stopping of the veins.\nxvii. L\nccxxxi.\nccxxvi. H\nccliii. I\ncclxxiii. P\nAgainst pain in the senses\nccxxv. LL\nAgainst the colic\nclxviii. E\nccxxix. E\nclxvii. B\ncci. C\nccii. C\nccxxix. D\nccxxx. O Against the paralysis.\nxxxviii A, lxiii D, xcvi A, cxxxviii F, cxlii C, clxxx K, ccvii A, ccviii A, cclxxviii, ccxliii.\nAgainst the cold paralysis: clxvii C.\nAgainst the hot gout: xxii E, cxciii C, ccxxx H.\nAgainst the gout in the\nxiv AA, Against the gout, iiii B, xxvi S, Against the hot gout. cclxxvi D, cclxxxiiii D, ccxv K.\nAgainst the gout of children, and how he shall be preserved after. cxxx D.\nAgainst the hot palsy: xviii G, cclxxix E.\nHere begins the\nxx. part comprehending all the ailments of the blood\nFor the ailment and destroyed blood to make clean and to comfort it: vii E, xvii A, cv C, cix K, cx E, clxv P, clxviii Z, cciii M, ccxxvi K, cclii I, cclxxiii R, cclxxv H.\nAgainst much blood in a body that would not bleed or be cut in its vein: xvii K, cix O, cclxii B.\nAgainst hot blood: clxi B.\nFor those who will make their skin white: lxv N, clii H.\nAgainst the spots on the skin which come from\nxxxii F, xxxi B, liiii R, ccxxvi, cclxix D.\nAgainst the spots: xxxi. [clviii I, lii T, Against scabbynes, xix I, liiii M, lxv D and P, lxxiii T, clxviii M, clxxxiii A, ccxx A, ccxxx, cclii I, cclx, cclxxv, cclxxxiiii, Against drye scabbynes or impetigines, cl B, clxv V, clxviii P, clxxxiii B, ccxx G, ccxxiiii Z, cclii B, clclxix A, Against itching of the skin and when he has it, clxxxviii D and E, For to make the skin soft, xxxv D, Against leprosy and for those who fear to become leprous, xvii D, xviii F, xxiiii. B, lxxiii. G, cxvii F, clviii I, clxv. H, clxix K, ccii K, cclii P, ccxcii O, Against burning in the sun, clxxiiii. F, Water of the blossom of linde is good for a body that is burned by the sun with it, Water of poppy begins here the xxi. part showing the remedies for all wounds and his accidents. For healing fresh wounds, In the first chapter H, xix F, xli N, lii D, lvi D, lxiiii D, lxxix D, lxxxi D, lxxxiiii C, xcv E, cii B, ciii D, cvi E, cx D, cxviii B, cxxix B, cxxx C, cxxxv D, cxl F, cli D, clxiiii B, clxv Z] For wounds:\nFor stopping the overflow of:\nFor the wound: L K\nFor stopping the glyptinge water of the joints:\nA C\nFor through cutting of the veins:\nB\nFor preserving all manner of wounds: K D\nAgainst the swelling of wounds: E\nAgainst moist wounds and full of water: X\nFor wounds: T C\nAgainst unclean wounds and for purging and preserving that therein grow no ill flesh: E BB D\nAgainst destroyed wounds and old lots where maggots or other worms are growing: I N\nCxxii N Against inward bleeding of wounds:\nlxxv N Against through-stitched guttes.\ncclxxxvii B Against scarce old wounds.\nlxiiii E\n\nHere begins the 22nd part showing the remedies for all open sores\nAgainst black blain:\nxlix D lxxv O clii D clxxii C ccx A cclxxxii C cclxxxv I\nAgainst blaines.\nxxviii D xxxii G xlix SS clxxxviii A\nAgainst eating sores when a body gets great evil blaines, which fall out / and is named Antrax in latin / as it happens in the time of the pestilence and with what waters it shall be helped.\nxlix LL and NN cxxii I cxciiii C ccxxvi R cclx F cclii O\nAgainst impostures and unclean sores.\n\nIn the first chapter I\nxx E xxxiii A xlix. H liiii N cxvii E clxviii CC clxxix D cxxxv B clii I xcix K clxv. N cxviii C xcxcvi C\n\nAgainst evil sores of what manner that they be:\nxxiii B xlix H lxxv I cxcix L ccxxvi X ccxxviii C\n\nAgainst the blaines on the legs and on other members.\nxxviii B lxx B xcix N\n\nAgainst fistule.\nxlvi C clix LNN and OO lii F For the forty-third, sixty-first, one hundred and thirty-ninth, four hundred and sixty-sixth, five hundred and forty-sixth, one hundred and thirty-ninth, one hundred and thirty-second, one hundred and thirty-sixth, three hundred and ninety-nine, one hundred and seventeenth, one hundred and twenty-third, one hundred and twenty-seventh, three hundred and thirty-nine, one hundred and seventeenth, one hundred and twenty-two, one hundred and twenty-sixth, three hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty-six, five hundred and thirty cxciii Q\nFor euyll swete.\nThis chapitres lerne if a\nbodye that hath with in\neuyll & venymous swete\nwith what waters it\nshall be withdryuen.\ncxxxix G\nAgayne to moche swete\nthat a body become feble\nccxxvi D\nccxxxv D\nAgaynst euyl moystour.\nlxiiii I\nclxviii Y\nclxxxviii O\ncclxxiii K\nFor to withdriue euyll\nmoysture comynge of col\u00a6de\nor hete / or of melanco\u00a6lye.\ncix K\ncxvii M\nFor to withdryue the so\u00a6res\non the bodye / named\nscrofule.\nliiii X\nclxviii LL\nAgaynst ouermoche moy\u00a6stoure\nand slenche of the\nbody.\nclxviii Q\nTHe xxiiii. part she\u00a6weth\nof hurtyng\nand betynge / and his ap\u00a6pyndynge\n\u00b6For fally\nThese chapiters sheweth\nremedyes for it / if it hap\u00a6peneth\nthat a body were\nfall downe from hye / or\nbeten that his brayn pa\u0304\u00a6ne\nwere bowed i\u0304ward &\nhadde lost his speche with\nwhat waters he sholde\nget his speche agayne.\nxlvii HH\nclxix X\nAgaynste blewe byles\nthrusted / or fallen / that\nthe blode layth congeled\nvnder the skynne\nlxv L\nlxxviii A\nxcix B\ncclxxxvi A\nAgaynst congeled blode\ncomynge of trustyng / fal\u00a6lynge /  For hurting as any body is pitched or nipped, with what waters he shall be helped.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting as any body is pitched or nipped, with what waters is he to be helped.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting as anyone is pitched or nipped, with what waters shall he be helped.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting as anyone is pitched or nipped, what waters shall he be helped with.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is pitched or nipped, what waters shall he be helped with.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, what waters shall he be helped with.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, with what waters shall he be helped.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, with what waters is he to be helped.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, he shall be helped with what waters.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, he should be helped with what waters.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, he should be helped with what waters.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, he should be helped with what waters.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, he should be helped with the right waters.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured, he should be helped with the right waters.\nxiii A LXXV C LXXVIII A LXXXIIII A XCII C CIII E CXC O CXLV A CLXXXVI C CCXXXI F CCLXXXVII B\n\nFor hurting, as anyone is injured cxlii B\nclii A\nclxix Z\ncxciii D\nccviii E\ncclxxxv D\nFor to cole & to withsta\u0304\u2223de\nall hote impos\ncxxii I\ncxlii DD\nclxxi A\ncxciii S\nAgaynst small and hote\nblames / named crisipula\nin latyn.\ncxxii I\nclii D\nclviii K\nccxx H\nAgainst sai\u0304t Anthonyes\nfyre that is wha\u0304 a ioynt\nor a membre is infla\u0304med\nwith the plage of saynte\nAnthonys / named ignis\nPersicus or ignis sacer / \nwith what water it shal\nbe slaketh\nii F\nxiiii A\nxlix N\nciviii D\nccxxxiiii B\ncclxxvi E\ncclxxvii. D\ncclxxix A\ncclxxxii. F\ncclxxxv B\ncccv D\n\u00b6Agaynst brennynge\nAs a person is brenned\non his body or membres\nwith hote water / or oyle\nor with fire or wherwith\nit is done / how it shal be\nholpen.\nxxxl A\nxlix E\nlix L\ncxxi F\ncli\nclvii C\nclxiii M\ncxlii F\nclxxix A\nccxcii AA\nAgaynst brennynge of\nthe son\u0304e wher as be spot\u00a6tys\nand scares abyde of.\nlix L\nHEre begi\u0304neth the\nxxvi. parte shewin\u00a6ge\nall dysseases in gene\u2223rall\ncomynge of ouermo\u00a6che\nfroste and coldenesse.\nThis chapytre sheweth\nhow a {per}son shall be pre\u2223serued / \nthat he gette ne\u2223uer\ncolde on handes and Against Mary who has become cold, how it shall be warmed again.\nlxii E\nccxxvi F\ncclxv\nAgainst frozen limbs\nwhich are open with what waters they shall be closed and healed.\nclxiii G\ncxci G\nccxl A\nAgainst cold limbs\nand if a body is cold of nature, with what waters he shall be helped.\nlxvi K\ncxxix F\nccxxvi A\nccxxx S\nccliii V\nAgainst the cold burning,\nif a body is burned with it, with what water he shall be helped.\nccv A\n\nHere begins the\nxxvii. part which shows all manner\nof venom and the remedies against them.\nIf a person were poisoned with venom or had eaten or drunk venom,\nhimself, with what waters the venom is driven.\nii\nviii A\nxxvi L\nxxxii C\nxxxv\nxli CC\nxlv N\nxlviii L\nli\nlix S\nlxvi I\nlxxi B\nxci N\nxciii B\ncxxxvii D\nclxix A\nclxxxviii G\nclxxiiii I\nclxxv GG\ncxcii G\nccxxiiii B and AA\nccxxx HH\ncclii E\ncclvii\ncclix E\ncclxxi A\ncclxxv P\n\nFor those who have swallowed a gnat.\ncclxxi\n\nAgainst venomous beasts biting.\nxx I\nxli DD\nliiii K\nlxvii B For help with a worm or vermin in a man's body:\niiile Whan any worm or vermin is in a man's body, how he shall be helped:\nxxxvii A\nlix S\n\nAgainst biting of a dog or other beast:\nccxcii F\ncxcix M\n\nIf a body is bitten by a worm or beast and he cannot speak or communicate:\nc\nxxv O\nlviii Z\nlix N\nxci Y\nccxciii G\nccxciiii E\n\nAgainst biting of a mad or furious dog:\nxli KK\nxlix AA\ncxiiii F\nclxix C\n\nAgainst stinging of a spider:\nxvi A\nxlix R\nlix N\nclxix D\nccxxiiii D\ncclvii L\n\nAgainst stinging of bees:\nxvi A\nclxix D\n\nAgainst the stinging of a scorpion:\nlix N\nclxvlii GG\nccxxiiii BB\n\nHere begins the eighteenth part showing all manner of axes.\n\nTo withdraw the genital area, call all manner of axes:\nxix A\nxx L\nxlix DD\nlviii N\nlxiiii C\nlxvii C\ncxvii M\ncxxvi E\nclxviii NN\nccii E\nccxi\ncelvii I\ncexvi I\ncclxxi K\n\nAgainst the axes of a young child.\ncclxxiii Q\n\nAgainst the hot axes named acute fevers in late latency:\nii B\nliiii C\nxvii \nxlvii S\ncl E and F\nclxvi A Against the thirst in the time of the agues, or pestilence, and has great thirst with what waters the thirst shall be withdrawn.\n69 N\n69 N\n\nAgainst the pain in the heart with what waters\nit shall be withdrawn.\n16 L\n55 F\n58 A\n202\n\nAgainst the daily agues named,\n404 D\n\nAgainst the agues coming on the fourth day named sepsis quartana.\n7 I\n59 P\n62 F\n122 E\n133 F\n122 I\n200\n209 K\n215\n\nAgainst the water carrier and cold moistness coming of the agues of the third or fourth day.\n135 D\n\nWhen a young child or old person has an unnatural heat and sore, named Erisipela, with what waters it shall be helped.\n55\n113 A\n140 B\n3 C\n51 K\n332 V\n\nAgainst the agues coming on the third day named febres tertiana.\n55 P\n62 D\n117 M\n137 F\n111 S\n113 A\n211 K\n215 EE\n\nAgainst the evil air of the pestilence.\n66 V\n69 A with what waters a bo\u00a6dy\nshal be p\u0304serued of the\nsame named p\u0304seruatiue\nii N\nix D\nxii A\nxxv G\nliiii S\nxxvi D\nlvi \nlxv F\nlxvi H\nlxxi A\nlxxix A\nxciii \nc A\ncxci A\nccxvi I\nccxxx X\nccxxxil C\ncclii D\ncclxxi B\ncclxxv FF\ncclxxxii D\nAgaynste the pestylence\nwhan a bodie hath the sa\u00a6me\non hym selfe / with\nwhat waters he shall be\nholpen.\nxii A\nxl A\nxlix II\nlix O\nlxix A\nclxxvii A\ncxxl G\nclii K\ncxxv A\nccxliiii A\ncclxxi B\nFor to flake the ouer mo\u00a6che\nhete of the pestylenc\nxlvii A\ncxxii C\nccl M\nEre begi\u0304neth the\nxxix. parte of this\nregistre comprehendyng\nthe secrete pryuytees of a\nman.\nFor to make a ma\u0304 more\nmanly and coragyous.\nciii B\nxcviii B\ncxxxiii B\nccxlvii B\ncclxiiii E\nAdgetterandum sperma\nThis chapytre shewith\nwhat waters shal \nxxviii B\ncxxix G\nclxxx B\nccxlvi B\nFor to minisshe the leche\u00a6ry.\nxci L\nlxviii L\ncxxxvii BB\nclxx F\nccxxx B\nccl P\nccxcii CC\n\u00b6Ad sperma.\nWhan a body had holde\u0304\nhis nature that the sper\u00a6ma\nis come betwene the\nskyn and the flesshe / and\nthat it be brennyd & be\u00a6come\nscabby / with what \"Here begins the 30th part and shows all diseases of women. To make a woman merry: for a woman to be fruitful who is barren, 41 D, 122 B, 158 O, 226 BB. Water of Brunella is good for a woman who is rent or disordered in the birth of her child and cannot keep her water or drink such a woman shall drink every morning and at night at each time an ounce and a half. The water of Brunella, rose water, In the first chapter, C ix, C two hundred twenty-two C, Against inordinate desiring or lust of women who are with child. These chapters show which waters are harmful to the child in the mother's womb. 35 H, 82 E, 13 C. With what waters a woman shall be helped to bear a child and such others that it does no harm to the bearing woman nor to the child.\" For women who are laboring, with what material might they have a light departing from the child?\n\nFour or five ounces of betony water drunk by a laboring woman shall cause her to depart sooner from the child.\n\nWith what kind of waters shall a woman be brought out from the dead child named Aborsis?\n\nvi H\n\nForty-eight drachmas of water\n\nlxviii M\nlxiiii F\ncv A\ncxcvii O\nccliii C\nccxcvi E\ncxxcii x\ncclxxvii M\n\nWith what waters is it to withdraw from women the afterbirth named secundina and to purify them?\n\nForty-five F\nForty-nine GG\nFour hundred and ten I\n\nHow a woman shall be purified from the birth of the child which is not yet purified in her departing from the child\n\nCix E\ncci N\n\nWhen a woman is sore pressed and broken in her laboring and giving birth to the child, with what water shall she be helped?\n\nClxiiii\n\nHow a woman shall be helped with water when she has little or no milk in her breasts\n\nLxviii B\nxci BB\nclxi I\nclxi\n\nWith what water shall a woman be helped when the milk is turned to one? in her brestes / or the bre\u00a6stes\nbe swollen greate of\nthe mylte or of the super\nfluyte of blode\nxxix E\nclxxiii H\nAgaynst greate brestes / \nas wha\u0304 a mayde\u0304 hath to\nbigge brestes with what\nwater she shall make the\u0304\nsmall and proper\n\u00b6For harde brestes\nWhan a woman or may\u00a6den\nhath to softe brestes\nwith what water they\nshall be made harde\nccxv B\ncclxi B\ncclxxxix B\nFor to prouoke the flou\u00a6res\nof a woman that is\nstopped fro them named\nMen\nvi F\nxx M\nxxvi H\nxli Y\nxlv B\nxlviii A\nlviii L\nxci AA\ncviii I\ncxl P\ncxliiii B\nclxix L\ncxcvii O\ncxcii B\nccxli A\nccxxx RR\ncccvi E\ncclxxiii I\ncclxxv K\ncxxcvi D\nccxcii DD\nFor to puryfye a women\nwha\u0304 she hath her floures\nxli Y\nxlviii B\nlxv M\nlxxiii M\nlxxxix C\ncxxiiii D\nclxix L\nccxxx BB\nccliii K\ncclvii E\nccxcii EE\nAgainst the flours of wo\u00a6men / \nwhan it endureth\nto longe than women\nbecome feble or seke of it\nwith what water it shal\nbe stopped.\nxxxii I\nxlix EE\nlxxv K\ncxxxii A\ncxxxix R\ncxlix A\ncli F\nclviii E\nclxix L\nccii C\nccxxxiiii D\ncclxiii E\ncclxxii E\n\u00b6Ye shall vnderstande When you wish to stop the flow of women with any of these waters, begin seasonably,\nto ensure it is not stopped prematurely or disrupted from its natural course. This is due to two reasons: the first being that it is natural for every woman to have it; it is a purifying process for them in general. The second reason is that it is drawn into her head and limbs, and her belly swells with it. Therefore, it shall never be stopped, except through sickness and weakness of the women.\n\nFor comfort and strength of the mother:\n40 FF\n122 K\n333 Y\n\nAgainst the coldness of the mother in women, with what herbs:\n26 F\n50 A\n122 K\n151 L\n157 L\n\nAgainst stopping of the mother when she is small:\n20 N\n64 P\n123 G\n108 S\n\nAgainst the rising of the mother and approaching the navel with what waters, it shall be amended.\n20 N\n77 L\n64 N\n113 B\n1200 E and G\n202 D Against swearing of the mother, or when she is with matter or in labor, with what water it shall be driven away.\nxlvii G\nlvi O\n\nAgainst swelling on the secret place of women, or of the mother.\nvi C\nxlviii E\ncci E\n\nAgainst the sores of the secret member, with what waters it shall be helped.\nxxvii C\nxiviii E\nxxviiii E\nlvi VIII K\nxcix A\nciii\nccxxxvii EE\nclviii L\n\nAgainst the great belly of women, or heavy members which have colic matter in the body or pain about the navel.\ncvi VIII L\nclxviii O\n\nTo prepare ink\nThis chapter shows\nWith what material the ink\nshall be made, so that\nthe paper with it written\nshall not be eaten by ink.\ncclxxv C\n\nAgainst the\nThis chapter shows\nWith what manner of water\nthe dough shall be tempered,\nwhen you will bake\nthat the bread shall not mold.\nclxvii L\n\nTo make iron hard.\nThis chapter shows\nWith what water you shall\ntemper iron and make it as hard as steel.\nclxxix E\ncclviii C\n\nTo make turbid wine. This chapter shows with what water you may defend against flies and other worms, and how to make peace between man and woman who are at debate, and with what water they shall be paid. To keep a glowing coal hot and with what water it shall be done. To kindle fire without fire and with what water it shall be done. There ends the table and the register of the same book. In the name of the holy trinity, the father, the son, and the holy ghost. Here begins the book of these present operations, concerning the virtue, strength, and goodness of the distilled waters, or remedies against all manner of sicknesses and diseases, compiled and gathered together for the common people who have no physicians nor can get medical substances for lack of money. All such to comfort and heal. supportation of their infirmities, until they may obtain an expert and learned physician or master in medicine, to whom the sicknesses or diseases are well known, and also the complexions of the diseased bodies, whether they come from heat, drought, moistness, or coldness. This is far from the knowledge of the unlearned. Also, if the people cannot obtain physicians or medicines, yet I will show some manner of ways to be helped through the experience I have found by using the waters, which are no heavier or more shameful to be minded, for they have not the apparent going-outs of laxative medicines or receipts, like the substances of their bodies are not administered in the body, but only through a loving and fair manner, pleasing to the patient, as I have shown before in the second chapter of the first book. But much better it were and more profitable to follow learned medicines or physicians, who may be obtained. Oh good Lord, how often have I seen. an experienced physician ministers his medicines, who knew neither diseases nor complexions, but rather heated from one to another, through which the natural moisture was spent, and the body dried away or consumed, or moisture to moist, through which the body shriveled or grew cold, by which the natural heat that should preserve the life of man is completely wasted and brought to nothing. For the holy prophet Job says that the life of man is meant to die a natural death without pain, if he may attain his natural life unto death. This which may come to good purpose by an expert and learned master or physician. Wherefore I marvel that any wise person of understanding can find in his heart to give himself over to the hands of such an unlearned master, who knows neither beginning, middle, nor end of medicines, not complexions. Thus I counsel you and instantly require you, that you cast not away ignoranceely. The pure youth of your naturally / that almighty God had created\nand planted in you naturally, to be\nkept with such graces as He thereto\nhad given you / therewith to be preserved.\nMarjoram or passionflower in Latin.\nThis herb is of two kinds,\nboth male and female / therefore what is written as marjoram alone without more / thereby you shall mark the female /\nyet they are both good / for the male is used by men / and the female by women. And it must be distilled with its substance /\nas root / stem and herb / chopped\nto gather and distill in the end of May.\nThe same water drunk for two or three days at morning and at night / at each time an ounce or an ounce and a half / helps those who have a cough.\nThe same water helps those who are\nstrain-breasted.\nThe same water is sometimes good for women with child to drink at each time an ounce /\nfor it comforts the woman & strengthens the child.\nThe same water for eight or ten days at morning and at noon. At each time, drink an ounce and anoint the head with it. This provides good understanding. Also, the same water, made lukewarm and put in the ears or a linen cloth wet in the same and often laid upon the ear, withdraws the pain. Likewise, drink the same water in the morning and at night, an ounce or an half, for those who spit blood. For those who are heavy or have evil fantasy, this water is good for them to drink in the morning and at night, an ounce and a half. Likewise, it heals fresh wounds when washed with lukewarm water and dried again, and a green wood plaster laid upon it. It also helps open sores if lukewarm and washed with it in the morning and at night, and linen cloths wet with it are laid upon it. The same water is good to be drunk in the morning and at night, two ounces for those who have the dropsy, if they can refrain from it. Of much drink and moist meat, and often cup the same water at continuing times. At each time of the same water's drinking, an ounce or an ounce and a half strengthens the stomach, if taken in the morning and at night. Also, it strengthens the breasts. The length and liver, the kidneys or reins, and the milky bladder - all are strengthened by the same water. In Latin, Acetosa; in English, Sorell water. A Sorell water is good to be drunk often by those who are ill with hot diseases, and its drink mixed with the same is very good. For it quenches thirst. If it is drunk as before said, it is good for the hot ague or fevers. Sorell water is good for the jaundice if drunk for six or eight days. Sorell water withdraws the heat from the liver if drunk as before said. And with a four-fold cloth or with cloths or tow of hemp stepped in the same, lay it upon it three or four times a day for two or three days continuing. G Sorrel water: drink three or four times a day, an ounce and a half at each time, to prevent poisoning. Sorrel water is good for all manner of hot things, as it cools and quenches both internal and external heat. If drunk in the morning and at night, an ounce at each time, and externally applied, I Sorrel water, with the head wetted with the same and allowed to dry by itself, cools the head's heat caused by pain. Sorrel water is good against the scourge, a natural heat on the body with great redness. Wet cloths in it and apply them two or three times a day.\n\nThe same water draws out impetigines when wet cloths or tow are laid in it, or if it is washed with them. If you wash your eyes with it once an hour before night, it purifies the eyes, quenches the heat, and draws out the redness of the eyes caused by heat. Also, if it is lukewarm. Warm water dropped in the ears causes him to hear N Sorell. Water is always good to be drunk at each time an ounce and a half against the pestilence, according to Sorell. Drinking water in the mornings and at night at each time an ounce is good for those with empty stomachs due to excessive heat in the stomach. It causes lust and appetite through its sharpness and checks it, strengthening and comforting the stomach, heart, and courage.\n\nViscus in Latin. This herb has a long, slender leaf, neither fully green nor fully yellow, and bears a small white berry. The water shall be distilled from the same berries. A. This water, if drunk in the mornings, at noon, and at night at each time half an ounce, strengthens the loins when they are diseased with excessive moisture. B. The same water, drunk in the aforementioned manner, is good for the cough coming from the lungs. Ebulus in Latin, walwort. The best part or time for its distillation is when the herbs or leaves are chopped and distilled as it begins. To blossom, one who is thirsty:\ndrink the same water at each time two ounces, or two and a half ounces. B The same water is good to be drunk at morning and night, at each time an ounce and a half, or two ounces, for swellings inward and outward, and specifically against dropsy when clothes are wet in the same and laid upon it. C The same water, drunk sometimes among an ounce or an ounce and a half, is good for daily aches or fevers. D Walwort war is good if it is drunk in the morning and at night, at each time an ounce and a half, or else two ounces, for the pain in the sides, and laid upon it when there come stitches or other pain in the sides coming from blood or other moisture. Enula campana: the most common part and time of its distillation is: the root and the herb chopped with each other and distilled at the end of May, but it would be much better only the water of the roots and herb of Enula campana drunk in. mornings and at nights, at each time, as much as will fit in an eggshell, continue for five or six days, drinking the gruel made from the same water and mixing your drink with it. This is beneficial for those with internal rentions. Drink the same in the same manner beforehand, and let it dry again by itself. In the mornings, at noon, and sometimes in between, drink an ounce or an ounce and a half of the same water. This comforts the stomach. In the mornings, at none, and sometimes in between, drink the same water, and strike and rub your limbs with it. Also, the same water, used in the same manner, purified, is good for the kidneys and bladder. Drink the same water often. and at every time, half an ounce causes one to pass. Rote water of Enula's cauldron is distilled in this manner. First, it is stamped and then boiled. The same water, an ounce and a half of it, should be drunk at none and at night, which is good for the gravel in the kidneys and conducts the urine. A woman who drinks two or three times the same water at every time, two ounces drive out from her the dead child. This water, drunk sometimes among every time an ounce and a half, is good for the secret gut behind. K The same is true if an ounce and a half is drunk at every time. Agrimony in Latin / Egrimony. The best time and part of its distillation is at the beginning of summer. Agrimony water, if drunk at morning and at night, an ounce at a time, is good for the cough. B The limbs anointed with the same water are good for dropsy. C If it is drunk in the morning at none, and at night, a shell full is good for the jaundice. D If you drink the water. The same water, consumed in a good season, mixed with the same, makes good blood. Drink an ounce and a half of the same water in the morning and at night is good for evil stopped blood. The same water is good for the rotting and eating in the mouth, if it is often washed with it. This water causes all manner of worms in the body to die. When a child drinks an ounce of it fasting, at a middle age, an ounce for an aged body, and an ounce and a half for those with worms in wounds, it is also good. Columbo (Aquilegia in Latin) - otherwise. The part and time of its distillation is the herb and stem chopped together when it blooms. A Columbo water, at each time, drink an ounce and a half or two ounces is good for jaundice in the stomach. An ounce of the same water is good to be drunk in the morning at noon and at night. for impostors within the body:\nTwo ounces of the same drink\nnow and this is good for those who are in latin Endyue, otherwise.\nThe best part and seasons\nof his distillation is the leaves\nstripped from the stems / & chopped / &\nso distilled in the end of May.\nAn Endyue water drink in the morning /\nand at night / at each time an ounce is good for those with a raw breast.\nB Endyue water of the breast\nof a woman being child at\neach time an ounce / comforts and strengthens her.\nC Wound\nG A plaster made of hempen tow, a quarter of a loaf, and well wet in the water of Endyue, & a little wrung out again, and so laid wet on the right side, slakes all the heat of the liver if it is in hot fevers or hot diseases, when the plaster is often wet in the same water.\nH At each time drunk of the same water an ounce and a half, is very good against painful stitches and specifically for the stitches of the heart, whether from superfluities of blood or hot moistures. Aaron in Latin, the best part and time of his distillation, is when the root and herb are chosen and distilled at the end of May.\n\nThe water of Aaron, drunk in the morning and at night, an ounce and a half at each time, is good for those with rents.\n\nWashed the great unclean wounds in the morning and at night with the same water is very good and wholesome.\n\nThe same water, drunk three hours before breakfast in the morning, almost an ounce and a half through it cuts and divides old and hard slimy matters lying in the stomach.\n\nMandrake in Latin. The best part and season of its distillation is the herb and roots, stamped and distilled at the end of May.\n\nThe forehead and temples anointed with the same water of mandrake, or a little of it drunk, restores a body well to sleep.\n\nThe forehead, the temples, and the same water, anointed in the morning and at night, for two or three days. Against the pain in the head, comfymeth the head with hot C Water of Mandrake. It slakes all heat; when cloths are wet in it and laid upon the body of a person for two or three days at each time, wet again two or three times a day. Two or three doubled cloths wet in the same water and wrung out a little and laid upon a painful place, it slakes therewith, because it is a stupefying type. That is, it takes away the feeling of the limbs, and therefore, out of its own and proper nature and composition, it slakes all painful afflictions.\n\nThe best time and part of its distillation is the root in the end of the second year, chopped, stamped, and distilled.\n\nA Water of Angelica is the most worthy water that may be found against the pestilence. If of it be drunk half an ounce every morning, fasting. And when any body is taken with the pestilence, he shall take of the same water two ounces, Teriaca genistis one dram, powder of the root of Angelica half a dram, and vinegar a quarter of an. This shall be mixed each among other persons, and that shall be given to the sick body, or ever he sleeps. But first he shall be well let bled in the place that is much necessary. And when he has drunk that named drink, then he shall be laid down and well covered, that he may sweat, for that is to him a great help.\nB That same water is good for those who have pain in the breast, whether it be from strains or slime, and opens it. If an ounce is drunk from it in the morning and at night, C the same water used in the same manner for 12 or 13 days, is very good for an overloaded stomach that has no digestion. D The same water every morning, an ounce of it, strengthens all the parts of the body, and is also good for the gout.\nI A\nD The same water drunk three times a day, an ounce and a half at each time, is good against impostumancies about the heart, liver, and breast. E Every morning, drunk of this water an ounce fasting, is good for the pestilence. PIca in Latin. The best part and time of their distillations is when they are hatched or can fly out of their nest, and lasts for two or three days continuing until it slackens. The water of young pies is very good for the webbed feet and skin of the eyes. It is also good for the eyes when the water is put in them an hour before night. An old master at Strasborowe proved this by experience on many persons, especially against the redness of the eyes.\n\nSanguis Anetis in Latin. And the blood of wild ducks is the best. The best part and time is the blood of wild ducks in the last month of the harvest, and distilled in maria aqua. The water of blood of ducks is good against the stone, when it is drunk for 30 or 40 days continuing at each time. The same water is drunk.\n\nBorago in Latin. The best and at night of the same water, which is distilled with all its substance, comforts the heart marvelously. I The same water drunk in the The same water drunk in the manner before mentioned comforts the brains, makes good memory and remembrance, and is good against madness or unwittingness and melancholy, named mania in Latin. In the manner before mentioned, this water is good for the trembling in the heart. M This water drunk in the same manner makes the heart merry. ELos boraginis in Latin. The borage flower in another way. The best part and time of its dysfunctionality is when the herb bears flowers, and the first little stalk, where the flowers hang, should be together plucked, chopped, and distilled in the bath of Mary. The water of the flowers is not as strong as the water that is distilled and burned of the herbs, but it is more gently and therefore serves the subtle persons who are gentle and noble of complexion. A An ounce drunk in the morning and at night at each time for thirty or forty days in a row causes good and clean blood. B Of the water drunk, three. The herb causes a merry heart and great rejoicing, with dryness, for four weeks. It is one of the most worthy herbs. In Latin, it is called IVsquiamus or Henquale. The herb is of two kinds: one with white seeds and the other with black seeds. The black seeds are used in medicines. The best part and time for its distillation is the herb's roots and flowers, all chopped, stamped, and distilled together around St. John's day. The same water is good for those who have naturally restless conditions of the body or head, among the ten temples, with it enointed and clothes wet in the water and placed upon the temples. The person then comes to his natural and convenient rest. B The same water dries all pain of the head caused by heat, with the head rubbed and used as before mentioned. C The same water causes well sleep, if the forehead and sleeping in vain is enointed with it. D The same, called IRis in Latin, is the flower delphinium. It is good to drink an ounce and a half of this at each time, either fasting or for one who is swollen. Or for the swollen area, wet a linen cloth in it and wring it out slightly, then apply the warm drink made from the same water in the morning, at noon, and at night for three or four days. An ounce and a half, or two ounces, is good against shrinking in the belly and the swelling in the gut.\n\nThis water heals all wounds when washed with it in the morning and at night, and linen cloths soaked in the same water and laid upon:\n\nThis water also heals the canker in the same manner, washed and linen cloths laid upon it.\n\nAdditionally, this water is good to drink in the morning and at night, an ounce and a half at each time, against the hot, scabby flood in the limbs.\n\nThe same water is good against all. etyng and biting sores, particularly on women's breasts, were treated every day in the morning and at night. Wash the sores with the same water and lay wet linen clothes on them.\n\nIris in Latin is called:\nH The same water should be drunk three times a day, an ounce and a half at each time, which is good against the dropsy and causes the loss of yellow water.\nI It is good for biting of beasts. Wash them with it in the morning and at night, and also drink the water.\nK Drink the same water in this manner; it is good for the milk.\nL Drink the water in this way to alleviate colic or fevers.\nM Drink three times a day an ounce and a half of the same water at each time to cause the flowers to appear in women.\nN Drink the same water as before, and boil the dregs of the same water, and use it to alleviate the pain of childbirth or labor, and to stop the mouth from closing.\nO The same water is good against the pain of impetigo, and washes away the spots and uncleanliness of the skin, three times a day.\nP This water put on the affected area. The iye takes away the spots and scabs of the eye Q. The head was shed with the same water. The same water a long time held in the mouth is good for impostuming and pain in the gomes S. Also, the same water pulls out broken bones and other things hidden in the body of a parson when clothes are wet and laid upon it T. It is also good for pain in the side V. The water laid in the same manner before is good for pain in the hips named Sciatica in Latin x. The same water drunk four times a day is good for the strangury or droppeling pysse named stranguria. Semee Iris. The seeds of flower deluce purple shall be distilled only in balneo marye. A. The same water is good drunk often for him that has lost his speech / for it causes it to come again. Of water of birch leaves. Ca. xxi VIbe. And specifically for the yard of the man / when clothes are made wet and laid upon it two or more. Three times a day. In the may tree, there should be a hole in a birch tree, and set a glass or other vessel under it. Some water will come out. Distill this water through an alembic (A). The water of birch juice is good for all wounds, wash them with it, and wet cloths in it and apply to the wounds (B). The same water dries all open sores and washes them with it and lays wet cloths upon. Scrofularia in Latin. The best part and time for its distillation is the root, washed, and the leaves stripped from the stalks and gathered to be distilled (A). Sores and piles on the buttocks, like wraths, are washed with the same water. In the morning and at night, drink an ounce of the same water at each time for scrofularia (B). It is also good for the faces that look leprous to be washed with the same water (Pottulaca in Latin). The best part and time for its distillation is the herbs and the stalks, chopped and distilled. in the end, drink a water vessel of porcelain in the morning, and for three or four days continue at each time an ounce, or an ounce and a half. This is good for a person who spits blood or has the bloody flux. B The same water used in this manner stops all kinds of thirst and excessive urination. C The same water, drunk ten times an ounce, or an ounce and a half, dries the hot and dry cough. D Drink often of the same water and the temples enjoy it, it causes one to sleep well. E The same water is good against the heat of the liver, when it is drunk in the morning, at noon, and at night, and hempen tow wet in it and applied without being laid on the liver. F It is good to give to young children to drink in the morning and at night, an ounce at each time, for the heat and for worms. G Porcelain water drunk in the morning, at noon, and at night, an ounce at each time, quenches thirst. And in the same manner, it is effective against the pestilence. H In an ounce of porcelain water wets a night long ten grains of barley. Weigh the seeds of psyllium, and then dip a sponge in it and touch and strike it three or four times on the tongue daily. This heals them well if the tongue is black in hot fevers. The same water is good for cooling hot blood when drunk and mixed in the drink. It also withdraws the pain in the bladder. It drunk among withdraws the dry cough coming from hot fevers.\n\nIpinella, in Latin, is of two kinds. The one has a small stalk about a cubit in length with a small white flower and a sharp, bitter taste. The other is named the great Ipinella or burnet. The best part and time of the distillation is the small burnet or pipinella, whose root is sharp in taste, the herb and the root with it. Chop and stamp them together and thus distill. Specifically, those that grow in dry places or on hills and mountains.\n\nThe same water is good to drink. be drunk against the stone in the mornings and at night, at each time an ounce and a half or two ounces. B Drinking it in this manner is good against the stone and gravel in the bladder or in the back and cleans the urine. C The face is washed with it and sometimes the hands in the mornings and at night, and let it dry by oneself; this causes the face and hands to be fair. D Drink the same every morning and at night for the pestilence. E Water distilled from the gentian pumpkin or burnet and drunk .xiv. days continuing one in a day at each time three or four ounces is very good for preserving against the pestilence, and the more the air is infected, the more often you shall drink. F The water of burnet or pumpkin seeds is good to be drunk for women who have a cold mother in the mornings and at night, at each time an ounce or an ounce and a half. G The same water boiled with Castoreum consumes nine days, continuing each day an ounce, which withdraws the goat's H. It is good for women to be drunk; it promotes their flower. I, who drink two ounces, fasting in the same water, am preserved from all unnatural sickness that day because it takes away all ills and imposthumations from the heart.\n\nOf this water, drunk with it, withdraws all evil moisture from the body and causes one to urinate and withdraws all moisture with the urine. The same water, distilled only from the roots, is good to be drunk against venom and poisoning.\n\nFlos petunia agrest is in latinity.\n\nThe best part and time\nof its distillation is / in the beginning of October.\nThe same water is good to be drunk against the dry cough, and for the health of the lungs.\n\nB. The same water heals\nwounds, injuries, and evil holes or sores,\nwhen they are washed with it in the morning & at night.\nIt heals also the canker, when it is washed with it, and then clothed. The best time for distillation of the plant is the uppermost parts of the stalks and leaves, about a span long, which have been plucked, chopped, and then distilled. In the morning and at night, drink two ounces of the same water. Menta tuba or Ledum in the midst of May. In the morning and at night, drink an ounce and a half or two ounces of the same water for the yellow color. It also warms the cold stomach. Often having the mouth rinsed with the same water is good for a stinking breath. The same water put in the nose cleanses the heat of ill humors. Drink the same water after bathing is good for those named ruptura. Ongula Caballina: In the morning and night, wet clothes in the same water on a burning member or other place. Drink the same water in the morning and at night. is good for inner pain in the body. Wash the piles with it, and drink three ounces for the same manner. D Three ounces of the same quassia root water, which is distilled from the rind, drink after letting the body bleed. This is good against the pestilence. F Quassia water is good against all ill spots on the body. It makes the skin white, as it is often washed with it, and let it dry by itself. Lores sabaru in Latin. The best time and part of its distillation is, when they are fully ripe and begin to cook, or become black and so distilled in the marjoram bath. A The same water dries the running and tingling in the eyes. B Wash and rub the skin with the same water, which withdraws all the spots, and causes the skin to become soft. E Three ounces or three ounces and a half is good against the venom that lies hidden in the body. A man D should drink the same water for three to four days, changing it every evening before night. A cloth wet in the same water and laid in the morning and at night upon a wound pulls out thorns, splints, and broken bones and other things within it. F The same water, laid in the morning and at night upon evil blains, causes a good color and a fair face. G Flutes of Benes stepped in strong wine, then wrung out a little again, and so distilled. H The face anointed with this water causes a good complexion and stops the flood in women when drunk at every time, an ounce and a half for six or eight days continuing. I The same water quenches the wild fire where wet cloths are laid. FAba in Latin. The best time and part of its distillation is when they are green, then put in a glass and distilled in the belly of a horse. A person washed well with this water. The concoction of fowl legs / and powder the feces of berries where water is distilled / straw the powder in the ill sores and holes of the legs / until they are dried / for it is a very good puttyfying agent. Beans husks be the covering where as the beans grow / In the best part & time of his distillation / is when the sun is in Leo and the moon in Aciete. This is the most worthy & best water for the gravel in the limbs & in the bladder / who it is drunk in the morning & at night at each time an ounce or an ounce and a half\n\nHerba Basilico in Latin. The best part & time of its distillation is the leaves & stalks where it bears flowers / and the herb is of a cubit length\n\nA water of the same drunk in the morning & at night is good against paralysis. And often rub the same limbs & members in the morning at none & at night / does they become Basilicon Garofilata in Latin.\n\nThe best time of its distillation is / the stalk & the leaves chopped together & distilled per balnest. Marie in the month of June. A water of the same drunk, 2 or 3 ounces is good against the pains which grow or are closed in the body of a man that they must depart from the body without harm or scathe. The same water is a principal comforting and rejoicing of the heart, if thereof be drank an ounce in a day, and the drink mixed with, and clothes wet in it and laid upon the place of the heart. The best time of his distillation is in May when it bears flowers. The same water is good against any pain, where the place is often rubbed with it. Sanguis hirci in Latin. The best part and time of his distillation is, the blood of a hog which is not gelded, taken in the canicule days and distilled. The same water is very good for the stone, drank in the morning and at night each time an ounce. It is also good for the gravel in the limbs and in the bladder. Spanica in Latin, the best time of the herbs distillation is, when it is most strongest in the. This water is good for those who have the pestilence. The best part and time for its distillation is the leaves and stems of those bearing brown flowers, distilled at the end of May. The same water is good against the pain in the head coming from cold. Take a four-sold clove, wet it in it and wring it out again, then lay it around the head as often as necessary until it is gone. A body drinking an ounce and a half in the morning will not get thirsty the same day. The same water is good to be drunk for those who have the hot axes. Dip a clove in it and lay it over the breast where the heat is coming, as it cools all the quarantine axes. Drink two ounces of the same water twice a day to relieve the pain in the head. Put it in the eyes an hour before the night sets in to make them clear. It is a very effective remedy. costly water heals evil sores, wash them with it in the morning and at night, and wet clothes in it and lay them upon the eyes. The same water put in the eyes at night softens the pain in the eyes. Luke, warm drops of the same water in the ears eases the pain. In the morning, at none and at night, drink an ounce and a half of the same water at each time is good for those afflicted with pain. This water, drunk in the same manner, is good for the stone in the bladder. It opens the stopping of the liver when it is drooping in the manner before mentioned. Two ounces drunk at each time in the morning, at none, and at night is good against dropsy. Chestnut water is good against the paresis when the ears are chilled and the ears are washed and left to dry by oneself, then they die and fall off. Barbary figs in Latin. The best time for its distillation is at the end of May. A chestnut water is good against the paresis. The best time for its distillation is the herb with stalks and roots chopped when it bears flowers, and that is in the month of June. The same water drunk in the morning and at night at each time, two ounces, is good for stitches on the side.\n\nMora bacci in Latin. The best time for their distillation is when the berries are fully ripe but not yet soft, then they shall be plucked and washed, and the water dropped off again and distilled. The same water drunk in the morning and at night, an ounce, is good against the stone in children B. The same is also good against the stone in the limbs and in the bladder, in the aforementioned manner used. C. It is also good to be taken against whooping cough D. The same is good also four or five times a day against impostumes and other diseases in the throat.\n\nPurgium in Latin. The best time for its distillation is when the entire herb is chopped when it hereth. \"Flowers and the same water drunk in the morning and at night, an ounce at each time is good for women who have to colde a month. Drink the same water for two or three days, two times a day. This will bring on the flowers in women if it is in the appropriate and coming of the flower. Women should not be given flowers except in the right order and time that they were written to have it. Therefore, all waters serving to the same should be drunk by the woman when she thinks she will have her flower, or when it begins to appear. It is good to drink two times a day, each time an ounce, for those who spit blood, pass blood, or bleed. The same is good put in the eyes against tearing eyes, and is good against all diseases of the eyes. A cloth wet in the same and laid upon the eyes.\"\n\n\"This water purifies the eyes. Drink the same water every day, two or three ounces, and lay it on also at every day twice when it is to be healed.\" Two ounces drink at each time of the same fasting, in the morning and at night, is good for strangury. Twice in a day washed with the same, takes away the itch. Of the same water shall be given to a woman laboring of child, for it is good for her pains and shortens and lightens the birth. It is also good for the cold flood in the ears or in the nose, drunk in the morning and at night, an ounce and a half each time. The heat applied with it dries up the old sicknesses in the heat. The told moisture in the ears, the water is good to be put there. It softens the gout, podagra, in the feet. In Latin, it is called \"Flos florum vel flos siliginis.\" The best time for its distillation is when the flowers only, not the herb, are distilled in an alembic. If you desire to distill the herb through a helmet in May.\n\nA water of the same blue violets are good to be drunk. The drink mixed with it. therwith agaynste the hete of the\npestylence. B Cloutes wet in the\nsame and wrappeth aboute the pod\nwha\u0304 they be drye tha\u0304 wet agayn\n& layde rounde aboute so often tyll it\nis slaketh & the payne gone C Of\nthe same water dro\u0304ke in the morni\u0304ge\nat none & at nyghte / at eche tyme an\nofice & a halfe softeneth the bodye / &\ncauseth the belwat dron\u00a6ke\nslaketh the thyrst & is good for the\nhote stomake O Cloutes wet in\nthe same water & layd vpo\u0304 the wat stoppeth the bledi\u0304g i\u0304 the\nwou\u0304de whan they be layd thee vpon\nz In the mornyng & at nyght dro\u0304\u2223ke\nof the same at eche tyme an ounce\nis good for them that haue the fallyn\u00a6ge\nseuenesse and pryncypally for the\nyonge chylderen AA Dronke of\nthe same in the forsayd maner tempe\u00a6reth\nthe ouermoth hete and drought\nof the inwarde membres / and layde\ntheron outwarde. BB Of the\nsame water is good to be dronke for\nARthemesia mater herbatum\nin latyn. The best parte and\ntyme of his dystyllacyon is. The le\u00a6\ntherwith from the \nM Yf a body can not slepe and had lost his test in this manner: he should be rubbed with the same water on the temples, and therewith he shall become sleeping and drunk of the same in the morning and at night at each time, an ounce and a half or two ounces. The heat often washed with the same water is good for the ears. Whoever washes his face with the same water causes the beard to grow. An ounce and a half or two ounces of the same water drunk in the morning and at night comforts the breast and the cold stomach. Two or three times rub your members and let them dry again by yourself is good for him who is weary of going. Platago Major in Latin. The best time and part of its distillation is the root and the head distilled at the end of May. A great plantain water drunk in the morning and at night, at each time two ounces, for forty days continuing is good against dropsy. Drink four spoons full of the same water at night, is good against. The hot cow's colts (calves) in the same and laid on swelling heat is very good. In the morning and at night, drinking of the same water helps the burning in the eyes, whether heat is present or not. It heals the scorching on the body where colts are laid upon it. Drink two ounces of the same in the morning and at night is good for the bloody fly and other ailments.\n\nWhen the same water is kept a long time in the mouth, it dries up all swelling and other diseases of the gums. Gargle with the same water and taken in, it heals all diseases in the throat. Twice a day, the stinging of a spinner or a worm was applied and colts laid on it stepped in, it heals without harm. Therefore, drink an ounce and a half or an ounce and two thirds of the same at each time or two ounces is good against venom.\n\nDrink the same water in the morning and at night, at each time an ounce, for sixteen or seventeen days continuing, sets quickly. The falling sickness. This is good for those who have eaten or have in their body any incantation. They shall drink three times a day of the same water, at each time an ounce and a half. Four or five days continuing. After that, they shall take a strong purgative. It is also good against putrid food. Two or three ounces drunk of the same, causes sweet, wet, moist wounds to be washed with the same water. In the morning and at night, and clothes laid upon them wet in the same. Y Against the pain in the milk, it is good in the morning and at night to be drunk an ounce of the same water. Z Cotton wet in the same and laid upon a bleeding wound stops the blood. AA When a body is bitten by a mad dog, it is good to wash the wound with the same water and lay clothes wet in the same upon it, in the morning and at night. BB Against diseases of the bladder and kidneys, the same water is good to be drunk in the morning. And at night, at each time, an ounce and a half of the same water should be consumed for eight to ten days continuously. CC This water is good for the worm named the spleen worm. DD It is beneficial to drink two ounces of the same water in the morning, fasting, because it eases and withstands all pains and fevers, especially when consumed for three days continuously. EE An ounce of the same water mixed with bolo Armenian wine and lapis ematitis, and consumed in the morning at noon and at night, stops the flood in women. FF Drinking the same water helps and profits the mother. GG Drink two ounces or two and a half ounces of the same water to dry out the afterbirth named the second one. HH This water is effective against natural running heat clots. Wet the clots in the water and lay them upon it. II Drinking great plantain water and having the clots wet in the same water, and laying it upon the liver on the right side, often helps. times used / causes to vanish the pestilence KK Two or three folds of cloth wet in the same water and laid on the plaster of a wound / broder two or three fingers than the plaster is / and it used two or three times in a day / two or three days continuing preserves the wound from swelling / impostulations and all other evil accidents\nLL When with the same washes any sores in the morning and at night takes away the eating round about the sores. MM The same water ceases the wolf coming in the right of the legs. And is also against the eating, gnawing, or corroding of the same / when it is washed / & cloths wet in the same water there upon with the nightly order / what's in it is soaked. Balm of gileads, cipress, psyllium, xylocarpum, earwax, alum zucarinum of each a quarter of an ounce / Canfer a dram / and of the water a pound\nNN The same water is good against all the eating and gnawing sores / & causes flesh to grow. The fistulas and similar sores, where flesh needs to grow, should be washed with the same substance in the morning and at night. Wash the fistula in the fontament with the same cause, which heals him. Often take the same and keep in the mouth, healing all impostumes and blains in the mouth. The same water, drunk in the morning and at night, at each time an ounce and a half or two ounces, and with a spout or cloister spouted in the fontament, eases the consuming gut. The same is good against the flood and bleeding of the golden vein, and the ill wraths in the fontament, whatever they may be bleeding. Lay cotton wet in the water on them two or three times a day. Twice a day lay the same water on the evil blains, which eases them. Impostumes washed in the morning and at night with the same water and cloves wet in it, lay upon the same and heal the impostumes. Seeming plantain major in Latin. The best time of its growth. Dystillation is during the time when seeds are ripe and distilled with the stalks. The same water stops the bleeding in wounds and at the nose, at each time drink two or three ounces and cloths wet in the same and lay on the wounds. A wick or piece of cotton wet in the same and place on the nose, and cloths wet in the same and place on the forehead.\n\nFlos platyginis majoris in Latin. The best part and time of its distillation is when the stalks have small blossoms, and then the stalk with the blossom should be distilled at the same time as the vine blossoms. A. The same water is good to put in the eyes when they are sore and unhealthy. B. Drink two ounces of the same water in the mornings and evenings for impostumacy. C. The same water drunk in the aforementioned manner is good against venom.\n\nSamudha or Garofilata in Latin. The best time and part of its distillation is when the herb and root are washed and chopped to a pulp and then distilled at the end of March. A drink of the same water in the morning and at night, at each time, two ounces four or five days continuing is good for the easing of my mornings and evenings of the liver B. The water consumed in the same time and manner aids in digesting undigested meat in the stomach. And it is also good for the sickness of the liver coming from hot bile C. Drink the same water as before is good for the Easing of the liver D. The same water eases and heals wounds when washed with it and cloths laid upon E. The impurities are healed with the same water they are washed in F. The same water heals a fistula when drunk in the morning and at night, at each time an ounce and a half or two ounces, and the fistula is cleansed and cloths wet in the same and laid thereon G. The same water alleviates a sore called the mother's milk H.\n\nParsley domesticum in Latin\nThe best part and time Of his distillation is the root only, and not the herb chopped in the end of Marche A Drink of the same water in the mornings and at night at each time an ounce and a half and the members rubbed with it is good for lame members.\nB Of the same drink at night, when a man is going to rest, promotes coitus and multiplies semen. Malva in Latin. The best part and time of his distillation is the root and the stalk, whether it beches cheses & flours, washed, chopped and distilled. A Water of malva is cold and moist, therefore it works and makes soft all hard things which are hot, for it causes great moisture when it is drunk in the mornings and after supper at night at each time an ounce and a half or two ounces B The temples of the head rubbed with the same water causes sleep C The legs washed and rubbed with the same water is good for hot axes and drying out or consuming D Four times drink of the same between the day and night, at each time two ounces. The following text is good for the ailment called Pleurisy. It purifies wounds when drunk in the morning and at night. For swollen ears, lukewarm water should be used instead. Apply the same water to other cold-natured swellings when anointed with it and place it on the affected area. Drink a little of the same water for arm or leg pain. The same water is beneficial for the pain in the gut called tenesmus, which occurs when a man thinks he would defecate but cannot. Drink three ounces and a half of the same water daily to ease the pain of labor. It is also effective for scabies. Drink an ounce and a half of the water at each instance three times a day to alleviate the pain. hew them when they are washed with the same, and lay clothes upon it while it is still wet in the same, twice a day. N Drink from the same three times a day, and at each time drink an ounce and a half. And heals inward garments. O Drink in the aforementioned manner, it withdraws the bloody pus. P Drink an ounce and a half from the same and it withdraws the stone. Q The water drunk in the aforementioned manner takes away the pain in the bladder. R The same water, when it dries spots on the body when it is often washed with it and left to dry by itself. S Water from a cow's udder withstands the venom of the pestilence, when an ounce and a half is drunk every morning while fasting. And it is a very good preservative for every body that uses it during the plague. T Luke, wash the hollow vessels with the same, twice, in the morning and at night, and lay clothes wet in the same upon them, it fulfills the hollow vessels with flesh. V Drink from the same. same in the morning and at night, an ounce and a half breaks and heals impostumes inside.\n1. The same with dried scrofula wheresoever it is on the body, when clothes are wet and often laid thereon.\nFlowers of mallow, in Latin Mallow, water is the best of the flowers of the little or mallow, distilled in the time when they are fully ripe.\nA. The same water, two ounces, is good for shrinking in the belly; it warms and weakens it.\nB. Runella, in Latin. The best part and time for its distillation is: the herb and flowers chopped and distilled at the end of May.\nA. In the morning and at night, drink two ounces of the same at each time, is good against the stitches in the side.\nB. In the same manner, drinking the same is good for impostumes on the body.\nC. It drunk in the aforementioned manner slakes the natural heat in the body.\nD. The same water is good for wounds; wash them in the morning and at night with it. and clothes wet in the same water\nlaid on E The same water is good against eating and gnawing\nsores in the mouth and throat,\nwhen it is washed therewith and gargled;\nfor it eases all sores of the mouth,\nespecially the ulcer (the spleen in the throat),\nand burning in the mouth and throat,\nand is good against blains in the mouth.\nF It is good for the axes (abscesses) lying about the breast and heart;\nit cleanses also the breast of all its hindrance.\nG It is also good against spotted bodies,\nwhich come from natural heat, often with enointed and let dry by himself.\nH Twice drunk of the same in a day at each time, an ounce is good against fainting of the heart.\nI Drank of the same water in the manner before is good against unholy swollen legs,\nwhen they are washed with it and clothes wet therein are laid upon.\nK Four times in a day drunk of the same, at each time two ounces and a half is good for the sore called the ringworm. in old persons and young children, drinking from the same water every morning during the time of the pestilence preserves a man from the pestilence. Marcoterialis in Latin. The best part and time for its administration is the herb, the root with all its substance, at the beginning of Iune. The same water sometimes sniffed up the nose is very good to purify the head for the descending flood, which descends to the eyes, the nose, and the ears from which the eyes, the nose, and the ears drop and run. Three ounces drink in the morning, fasting drives out the excessive heat and gross moisture, as coleta grossa and false phlegm. The same heals open wounds burned with fire, cloves in the morning and at night wet with the same. The same water mixed with wine and cloves wet. therin and lay upon the sores in the morning and at night, heals all open sores.\nChamomilla (Camomilla in Latin). The best time for its distillation is in June. Of the same drink in the morning, fasting, and at night going to bed, at each time an ounce at two meals eases the pain in the womb. The same drink as before is said to be effective for eight to ten days against the gout in the gut. C Use in the same manner is good against shrinking in the belly. D The head, brain, and temples of the head anointed with it, let it dry against oneself, comforts the head and brain. E Water of camomile warms a cold head naturally when the head is rubbed with it, and drinking an ounce a day softens the pain in the head. F Water of camomile. Twelve or fourteen days, drink an ounce or an ounce and a half, is good against the yellow jaundice named yeterycia. G Drink of the same. same two or three times in a day and rub with the very members, let dry by himself; is very good. H Drink of the same two times in a day at each time two ounces; good for those who pass with pain. I Every day in the morning and at night drink at each time an ounce and a half for thirty or forty days continuing, breaks the stone in the bladder. K Two times drink of the same in a day, at each time an ounce and a half, good for a short breath named asma. L Drink as before mentioned the flower of a woman M Every day drink an ounce and a half for eight days continuing, dries out from the mother the dead child. N Two times in a day drink of the same water, at each time an ounce and a half, and the back anointed with it is good against the pains O Drink an ounce, two times in a day opens the stopping of the liver and milky water of the mother P Drink in the same manner as before is said to withdraw and consume the slimy water of the mother Q Drink in the same manner With the pain of the mother, in women, the same water is good against the sores on the secret parts of men and women. Wash it with this two times a day. Drink of the same two times in a day for eight or ten days. This continues to comfort the stomach and softens the swelling of the same stomach. The same water is good for men and women who have sores under the arms or on the legs. A cloth wet in the same water and laid on the sore because it quenches the heat, softens the pain, and dries and heals.\n\nThree times a day, drink of the same water, at each time stopping the white discharge named leukorrhea. Drink of the same water in the same manner as before is good against the impostume of the long-lasting Y. The same drink helps those who are affected by the liver Z. The same water heals the biting of a serpent. Drink it in the Cardo benedictus in Latin.\n\nThe best part and time of its distillation is the leaves stopped. And distilled in the end of May, the same water drank in the morning and at night, at each time an ounce or twelve days continuing, ceases the pain in the head. The same water drunk in the same measure is good against the pain coming in the head before the eye named Epitanea, that is when a body thinks that a snake of an ell's length was caught in its throat, and five or seven drops of the same water were given to it, and immediately the snake came out again and died. But I counsel the same water to be drunk two or three mornings, fasting, at each morning five or seven drams, and if she then changes the place, a parson must fast two days and shall drink an ounce and a half or two ounces then he shall be whole. The same water is good against the canker in the breast, when washed therewith and the powder of the herb strewn therein, and a clean cloth laid there. The best part and time for his distillation is the herb, the stalks, and flowers chopped together and distilled at the end of May. Drink the same water twice a day, at each time two ounces stop the looseness in the belly. Drink the same in the morning and at night, at each time two ounces is very good against the yellow islands. It is one of the principal medicines for the same.\n\nScatum celley in latyn. The best part and time for its distillation is the herb, the stalks, and the flowers chopped together and distilled in June. Drink the same water in the morning and at night, at each time an ounce and a half is good against the yellow islands. Drink the same in the morning and at night, at each time two ounces is good for those who are diseased in the liver or spleen or hempen tow wet in the same and laid on the place of the liver outside. In the morning and. at night at each time, an ounce or an ounce and a half comforts the heart and body. Two ounces drunk in the morning are good for the worm called the spoul.\n\nBeta alba in Latin. The best part and time of its distillation is the leaves stripped from the stalks and distilled at the end of June. A water of the same is drunk in the morning and at night at each time, two ounces are good for the stone. For it melts and consumes it.\n\nB. Drink the same water in the manner aforementioned is good against the gravel in the limbs.\n\nC. The water drunk in the same manner cleanses limbs and taints.\n\nD. The same water is good again for easing strains in the members. Wet clothes wet in the same and laid on the painful place. When the clothes are dry, then wet again until the pain is eased.\n\nCentauria in Latin. The best part and time of its distillation is the leaves, the stalks, and the flowers chopped together and distilled at the end of June. B. Drink the same water at night. And in the morning at each time an ounce and a half to two ounces is good for those with a cold and undigestive stomach. It seems the stomach consumes all ill being in the stomach. An ounce of the same, given to a child and two ounces for an aged body in the morning, while fasting, draws out worms in the belly. In the morning, fasting and at night, drinking the same water in two-ounce portions is very good against fevers and aches. Fresh wounds washed with the same water in the morning and at night and clothes wet in it laid on help heal. Old favored spots of wounds, often washed with it, fade away. Two or three times drinking the same at each time, two ounces withdraw the dead child from the mother. When a body has broken a bone in its body, it shall drink the same water lukewarm in the morning and at night, each time an ounce, for it heals and consoles again. Against a stopped stomach, it is good to drink. The same water should be warm in the morning. Fasting and at night going to bed at each time, two ounces, it calls forth appetite. The same water is warming and drying with a steady heat. It opens stoppages, cuts and heals, and makes the body temperate in Latin. The best tart and distillation is the herb, the stalk with all its substance chopped together and distilled at the end. A drink of the same water in the morning and at night at each time, an ounce and a half or two ounces, is good against pebrine. B A drink of the same in the morning and at night at each time, two ounces, for four or five weeks continuing, is good for all ill-favored faces and makes it fair and pale in color. C The same used in the manner aforementioned is good for those who fear the leprosy. Its virtue is cleansing. D The same dries and eases all scabs, primarily when a little turacle is taken in a good draft of the same water. It shall be sweet and drive out all evil and venomous moistness in a bath. But a body shall not. Not to be washed or made wet.\nMarcinella or valeriana is the herb. Benedicta or amantylla, or valentina, or seepillum maius in Latin. The best time and part of its distillation is the root, the herb, and the stalk chopped together and distilled at the end of May.\nA drink of valerian water in the morning and at night, two ounces is good for impostumes and swellings, which are woeful and clotheswet in it and lay on B. The same water distilled between Lady Day's eyes, drunk in the morning in a spoonful, is good for young children against the worms in the belly C.\nDrink twice a day of the same water and clotheswet in it and lay on the itchy rashes on the foundation. D A clotheswet in the same water and lay on the eyes when a body has bathed. It clarifies the eyes from the heat and fume of the bath E. It is also good against the itchy blains on the foundation which are flowing and tearing, when clotheswet in the same. it bothers the flood and touching F In the mornings and at night, they drink of the same at each time, 2 ounces and a half or three ounces. Those who have broken a bone or leg drink it in the same manner beforehand. It heals those called ruptura. Two ounces drunk of the same is good against venom A. The same is good against biting of venomous beasts / when the hole of the heart, or the mouth or the gut is anointed with the same. B. Three ounces drunk is good against daily aches or fevers, when drunk before the time of the aches coming on. C. It is also good for the pain in the side, cloves wet therein and laid upon the side. Valeriana in Latin. The best part and time of its distillation is between both our lady days A. Two ounces drunk of the same is good against venom B. The same is good against biting of venomous beasts / when the hole of the heart, or the mouth or the gut is anointed with the same. C. Three ounces drunk is good against daily aches or fevers, when drunk before the time of the aches coming on. D. It is also good for the pain in the side. Anethum in Latin. The best part and time of its distillation. is the herb in the end a L The same water mixed with vinegar and boiled and drunk of the same two days fasting in the morning and at night at each time an ounce flaxseed lechery.\nSanguis Daronis in Latin.\nThe best part and time of\nits distillation / is in the caniculary days A The same water is good\nfor those who have the pestilence / whatever they drink thereof two ounces or two and a half, and cloves wet in the same and laid thereupon; then shall the person be whole.\nVrica mortua in Latin / The\nbest part and time of his distillation is / you shall take the flowers and the little stalks or knots where the flowers grow and distill in the midst of June and with the same water wash in the morning and at night the ringworm or wild worm and rub with it and a linen cloth wet and a little wrung out again and laid thereon till it is healed.\nSores or pustules washed with the same water in the morning and at night heal C Drink of it. The same water, an ounce or an ounce and a half at each morning and night time is good against the whiteness of women named Meistrum, album in Latin. This is of two kinds, white and black. The same time for the distillation of the white is between both Lady Days. A drake of the same in the morning and at night, an ounce and a half at each time is good against the pestilence. B. Three ounces of the same are good for venom. C. A drake of the same in the morning, fasting at none and at night, an ounce and a half at each time is good against the stone. Scariola in Latin. The best part and time for its distillation is the leaves and the stalk chopped together and distilled at the end of May. A drake among others, an ounce and a half or two ounces is good for it. Frage in Latin. They should be distilled when they are whole but not too soft. Those that grow on high earth are the best. The same water is good to be drunk in the morning and at night. The text below provides instructions for using a specific drink to alleviate various health issues. Here is the cleaned version:\n\nB: For those with ill sweets in their bodies, it is beneficial to drink this beverage, and the drink mixed with it is especially helpful for those with bitter tastes. It quenches thirst.\nC: In the morning and at night, drink two ounces of this beverage to combat leprosy and purify the blood when consumed with bread or bone.\nD: Drink an ounce and a half of this beverage in the morning and at night to help those with unclean scabbes.\nF: Gargling the mouth and throat with this water is beneficial for bad breath.\nG: This practice is also effective against impostumenge in the throat.\nH: Drink an ounce and a half of this beverage in the morning and at night, mixing it with the drink, to benefit the liver and yellow jaundice.\nI: This water, consumed as described above, enlarges the breasts.\nK: Applying the head with this liquid is also beneficial. To be anointed with the same water, drink it in the morning at none and at night, it comforts the heart. M Drink two ounces of it in the morning and at night to purify the menstruum in a woman. N Drinking the same water in the morning and at night is good for those who had broken a bone or a leg. O This water heals all kinds of ill legs when they are washed with it and clothes are wet in it and laid upon them. P Wound washing with it is very good, and when it is drunk by a wounded person, it runs out through the wounds and heals them well. Q It is good for those whose nature moves upwards in the face, and the face becomes red. Wash the face with it, and the redness fades away. R Make water of strawberries with fire or without fire. Take strawberries and mash them with salt and distill them through a helmet. The same water clarifies very well the eyes and cools them. Ever you may make water of strawberries. Take salt and strawberries and put them in. in a glass and stopper it well & set it in a moist seller until it becomes all to water. Then put the water in a basin and let it stand there until it becomes a fair green ijen water. It must always be kept in the seller. When it is drunk every day for days, it cleanses and purifies the blood. Drink it in the morning and at night, at each time an ounce, and the drink mixed with it is good against scabbes and scaldnes.\n\nOf the same drink in the morning and at night, at each time an ounce and a half, is good against the stone.\n\nHerba frage i2 in latin. The best time of its distillation is in the midst of May. The same water in the morning and at night, drunk at each time two ounces, is good against the yellow jaundice.\n\nThe same water, drunk in the aforementioned manner, makes the breast large and cleanses the lungs.\n\nThe same water is good to be put in red ijen for it heals them.\n\nDrink in the aforementioned manner is good for a body that is wounded. Polipodium in Latin or tilica or filir. The best time of its distillation is the root of the plant that grows on an oak tree, chopped without the herb, and distilled between both Lady Days A. The same drink made in the aforementioned manner in the morning and at night is very good for cough B. The same water drunk in the aforementioned manner is good against madness, melancholy C. The same water drunk in the aforementioned manner is good against thoughts and heaviness of the heart D. Drink two or three times a day, at each time an ounce and a half or two ounces makes a large breast and softens the belly E. Drink the same at night going to bed, at each time an ounce and a half is good for heavy dreams F. Drink of the same in the morning and at night, at each time an ounce is good for the ill color because it cleanses and purifies the blood. Fungus in Latin. The best part and time are the white tabas or mushrooms, when they are fully ripe, and then a little laid abroad in the air, and then chopped. The same water is good against the cold paralysis or gout. The member shall be made warm by a fire, and the cold member shall be rubbed with the water, and this should be done often, continuing in the morning and at night until it is healed. Absorbing in Latin. The best part and time of its distillation is, in the beginning, an ounce of the same water and a little piece of spongy wetter therein, and put in a wooden box with holes, bear it and often smell it. It is a good preservative against the pestilence in the same time, and the hands and head all around therewith anointed with B. The same water, carried in the manner aforementioned in a little box, and therewith anointed as before, is very good against all evil smelling and ill breaths, likewise in the chest and other places, and especially for women being in child. I cannot endure the breath of all the people and defend the child who does not have the leprosy or other heavy sicknesses of the ill smells or airs. The same water is also good against the pestilence; it purifies well to drink in the morning and at night of the same water, an ounce or an ounce and a half, or two ounces, cleanses the blood so much. If a body is leprous and drinks the same water in the aforementioned manner, the master would never know the blood, so much it cleanses. In the morning, fasting, drink two ounces of the same water for three or six weeks, and it causes the body to lose flesh. Therefore, it comforts and strengthens the stomach, consuming the overmuch moisture growth of the flesh. In the morning and at night, drink of the same water, an ounce is good against the dizziness in the head. In this manner of drinking the same waters is primarily good above all waters for memory. And remember, when the therion (thioning), the wise person refrains tongue and longing. In the morning and at night, drink of the same mixture with a dram and half of the dried powder of the same Veronica herb, which whitens the yellow islands in man. The same water drunk causes well to urinate. The same water with the powder drunk in the aforementioned manner is good for women who are fat and wish to bear child and are lean, as it disposes them to conceive. Likewise, as fire purges gold, it purifies the same water for a woman to conceive a child. It is said of a little venomous worm smaller than a scorpion, which kills the young of the lion with its venomous stings. And when the lion perceives it, then he eats of the same herb and lays it upon the venomous swelling of his young, then it shall not harm them but they shall be whole again. Also, it is said of a bear... He is fatter than he should be, as he consumes more of the same herb that he can obtain, and thereby he becomes lean and well-disposed, and bold, like a bear when it has seen larger oxen than it desires to have and eat. But as soon as he has consumed the same herb, he becomes bold and takes the fattest ox without fear. It is said of the bear when it is sick that it eats psyllium; then it becomes whole and eased, and afterwards it eats so much of them that it cannot digest them in its nature, and then it sometimes falls into some weakness and faintness. Then it catches of the herb Veronica and from it gets the salve, and thereof it becomes whole again. It is said that the gray water produces eels, a fish called Anguilla in Latin. And when the eel has contained the venomous nature of the snake, it can no longer endure the water and then it becomes Anemone in Latin. The best... The best part and time of his distillation is when it has flowers and the seeds begin to ripen, crowning it with the seeds plucked and distilled from A. Of the same drink in the morning, at none, and at night, at each time an ounce or an ounce and a half takes away the heavy bloating in the stomach and warms it. Drink three times a day of the same water, at each time an ounce and a half or two ounces. The winds in the belly.\n\nAppium is called the Edera arborea in Latin. The best part and time of his distillation is the same which grows on oak trees, with the leaves and buds distilled in the midst of April. The same water is good against the pain in the head; anoint the head often with it and let it dry by itself. Drink an ounce or an ounce and a half of the same water in the morning, fasting, and at night go to bed for 6 or 8 days. Drink the same water in the morning and at night. at each time an ounce and a half, continuing some days, is good against the stone in the bladder & it dries them out D In the same manner, drink of the same water causes well to pass C In the morning and at night, drink of the same water at each time an ounce and mix in the drink cleanses the bladder, but it is not good for women.\n\nS Angris: Entian morbia in Latin\nThe best time of his dysentery is in the end of May.\nA Three drank of the same in a day at each time an ounce and a half is good against congealed blood if it comes from bearing, pushing, or falling B The same water drunk in the aforementioned manner is good against the great looseness C The same water heals wounds whichever they are washed with.\n\nFormica in Latin. The best part and time of their dysentery is / the little pysmer in the time when they have eggs.\nThen set a pot in the earth / where they dwell / in such a manner that in the pot comes no uncleanliness / but cover. The best way to gather eggs is: set dishes of trees in three or four heaps where the pysmers dwell, and the dishes should be well covered with leaves of trees. When you wish to take the eggs away, uncouver the dishes and take a little stick and knock upon the bushes. The albumen (ros) and yolks (vitellium) are best prepared and distilled when the eggs and hens are roasted and not sodden. The white putty from the yolks and the yolks distilled in an earthen helmet not stopped till the ill savour or taste or smell is lesser. You must take heed that you burn nor distill too much, for there should come out oil. But I desired in years past to burn olive oil of vitellas after the letter and writing of Mesue and Avicenna. But it became so stinking that it never might be used for its stench. Yet this virtue is very strong and great. With the same water, wash the eyes when a body is going out of the bathing and is dry again. Gencyana in Latin: The best part and time of its distillation is: the root with the herb chopped and distilled at the end of May. And yet better, the root alone well chopped and distilled at the end of the canker days. A Of the same water, drink among mornings fasting at each time an ounce and a half a body his life. Gencyana is like the herb Verbena, and Pymselin resolving and consuming the slimy matter in the stomach. B In the morning and at night drink of the same water\nat each time an ounce and a half, or two ounces, when women have their flowers or menstruation provokes it and causes it to come, drink twice or thrice of the same water at each time. Two ounces withdraw the venom that comes from women's flowers. In the morning, at noon, and at night, drink of the same at each time, an ounce or an ounce and a half, is good for those who have no appetite for meat and for those who have a bad cold and unclean stomach. Principally, when an ounce of the same water is mixed with, a drachma of calamus well powdered, and a drachma of sugar. It shall be drunk while fasting for three or four days continuing, and at each time after the drink, you must fast for two or three hours, and so you will get a good appearance to eat.\n\nEraxinus in Latin. The best part and time of his distillation is the buds of the tree stopped in vinegar, left for five or six days in the midst of May. The same water draws out the evil and unclean spots named, called Morphea. Clothes wet in it and laid upon the spots in the morning and at night for three or four days. The same water heals dry scales in the morning and at night, washed and rubbed with it. Sore legs are bathed in the same water and clothed in wet ones, which heal them. Clothes wet in the same water and laid upon the broken blains cause them to be whole.\n\nFeniculus in Latin. There are many ways, but I will write about the common fenel and none other. The best part and season of the fenel herb is at the end of May. But the roots in the end of the Caniculer days.\n\nThe same water clarifies the dark eyes and is good against all diseases of the eyes, whether of cold or heat, when it is dropped into the eyes and the temples are rubbed with it, then it pulls out the cold. And the heat of the eyes B:\nThe same water put in the eyes in the morning and an hour before going to bed for nine to ten days continuing, cleanses the sight and dries the impostumes. The flood and redness of the eyes C: In the morning and at night, whosoever goes to bed, at each time drinks an ounce and a half of the same water D: Cleanses the heart. An ounce drunk of the same water and the head anointed with it and left to dry by oneself, comforts the brains E: At night and in the morning, an ounce or an ounce and a half drunk at each time causes a large breast F: The same water drunk in the aforementioned manner purifies and cleanses the lungs and is good against impostumes of the lungs H: In such a manner, drink the same water, it cleanses the stomach and quenches the heat I: It also cleanses the longue. I. Drink the water in the following manner: K In the morning and at night, drink an ounce or an ounce and a half of the same water at each time. This is good against the gravel in the bladder, and for those who are diseased in the bladder.\n\nL Drink an ounce or an ounce and a half of the same water among you at each time, and the drink mixed with it withdraws and takes away lechery.\n\nM Drink of the same water and anoint your face with it; this causes a good complexion and clarifies the face.\n\nN Drink an ounce or an ounce and a half of the same water sometimes, which is good against venom.\n\nO Drop the same water into your food; it kills the worms that are there.\n\nP Drinking the same water for some days eases the pain in the belly.\n\nQ Drink an ounce or an ounce and a half of the same water mixed with wine at each time. This withdraws the dropsy.\n\nR Clothes wet in the same water and laid on a secret place heal it. S In the morning and at night, drink the water. of the same water at each time an ounce and a half, or two ounces, for eight to ten days continuing with dripping the yellow islands, at night and in the morning, drink an ounce of the same water, opens the stopping of the milky substance; VA clay, wet in the same water and placed on the liver's location, takes away all the liver's heat. X Drink an ounce of the same water at each time, scours the bladder and kidneys. It is good against all kinds of diseases of the kidneys. Y\n\nWater of the same, in the morning, laid upon the snakes' stings and washed with it, causes them to heal. Z\n\nThe same water is good to be drunk against all kinds of head diseases; let the head be wetted with it and let it dry again by itself.\n\nFennel water, drunk in the morning while fasting for three or four days, dries out the flowers of women. BB In the morning and at night, drink the same Fenell water, an ounce and a half or two ounces mixed with wine, for two or three days, withdrawing the warming that is when a body always thinks to perspire. Fenell water put in the eyes which will become still blind, and drink it daily, helps them. Water of fenell, drink an ounce and a half in the morning and at night, this manner of drinking is good against the sleeping sickness named Lethargy. Cardo Maris, in Latin, the best part and time of its distillation is the leaves broken off from the stalk and so distilled at the end of May. Our lady's thystyl water. Drink in the morning and at noon, and at night, at each time two ounces or two and a half, is very good against the stitches in the body, and primarily for young children. In the morning and at night, drink of the same half an ounce and a quarter is good for young children. And mixed with the drink is good for the ringworm or against the natural heat named shingles on the body. Of the same drink in the morning at noon and also at night, at each time an ounce and a half, is good against the running or congealed blood in a person, where it be of falling or beating. In the morning and at night, at each time drink of the same water mixed with the drink, makes the body large above the breast and the heart. The same water drunk in the manner above is very good for the lungs and the milt. In the morning, at noon, and at night, at each time three ounces, is good for the inflamed liver and for other conditions. hete / a three-fold clothe wet in the same water and laid thereupon\nOur Lady thrustill water drank\nin the same manner as aforementioned quenched her thirst.\nFilipendula in Latin. The best part and time of its distillation is the herb and root chopped together in the end of May. A In the morning and at night, drink from the same water at each time an ounce and a half is good against the pestilence B Two or three ounces drunk from the same water is good against venom, if a body has eaten or drunk any. Yew tree leaves in Latin. The bitter time and part of its distillation is the herb with the stalks which grow in gardens distilled when it bears flowers A The same water is good for young children when the natural heat overcomes them and makes them sick; that which is given to them to drink at each time should be an ounce and a half, and their drink mixed with the same water B In the morning and at night drink from the same, at each time. An ounce or an ounce and a half is good for those who are short on stamina. Drink the same water in the mornings and at night, an ounce at each time, is good for those with impostumes or swelling on the breast or heart. The best part and time of its distillation is the herb, the stalk, and the root with all its substance, chopped and distilled in the midst of the May. Drink the same water in the morning and at night, an ounce and a half for twelve or sixteen days continuing, is good against the stone. The same water, drunk in the aforementioned manner, is good against the gruel and cleans the rains. The forehead rubbed with the same water, and a fourfold cloth wet in the same water and laid on the forehead, stops the bleeding of the nose. The same water is good against the trembling. Members and hands, when they are frequently rubbed and anointed with it, and left to dry by himself. This is proven by a goldsmith at Strasbourg. It heals old and fresh wounds in the morning and at night, wash them with the same water and lay cloths soaked in it upon them. Of the same water, drink and soak cloths in it and lay them upon impostumes and swellings, causing them to subside and dries all swellings. The same water causes great healing and compels all diseases to resolve when it is drunk in the morning and at night and with cloths soaked in it laid upon.\n\nBana in Latin. There are many kinds of frogs, but I write here of the frogs found on the fields. The best part and time of their distillation is on St. John's Baptist day, and distilled as I have learned before from the white of the eggs. If the water of the first distillation is not clear enough, then it shall be distilled again. The same water is the most worthy and best for use against the gout paralysis, wherever it may be and in what place or member it afflicts. Rub the place with it and let it dry by itself. Testriculus, the priest in Latyn, recommends the best part and time for his distillation: the leaves, the entire substance distilled in the midst of the May.\n\nThe same water is a principal one against the foul warts within or without, when drunk in the morning and at night, at each time two ounces, and clothe oneself and lay the cloth upon two or three times a day.\n\nThe language that grows on ash trees in Latin.\n\nTestriculus recommends the best part and time for his distillation: at the end of May.\n\nDrink the same water twice a day, at each time an ounce and a half, it causes purging.\n\nIn the aforementioned manner and measure. The same drink multiplies sperm. Of the same drink as is brewed, it is good against a fearful heart. Heath Roberti is called the captain in Latin. The best part and time of his distillation is the milk of God's dwelling on high mountains, after the milk of God going in good pastures and fields where many kinds of flowers grow. The same milk, which is called ordure in Latin, is the best time for its distillation at the end of May. The water distilled from the herb barley is good to put in the eyes against all evil. Avicula muris in Latin. The herb bears red, small flowers. The best part and time for its distillation is when it bears flowers; the herb and flowers distilled together. Three ounces of the same should be drunk and then laid down, well warmed, covering the body to make it sweet. This is very good against the piles. The male of the herb serves for men, and the female for women. Drink one or two times from the same water. a day at each time, two ounces of the same call it to be whole, wherever they are old or fresh.\n\nConsolidana major in Latin.\nThe best part and time of its distillation is the whole herb in June, distilled. A The same water is good to be drunk against impostumes within the body / or without, laid with clothes thereon. B The same water is good against eating sores on the secret parts of women, often washed with it.\n\nQuercula minor in Latin.\nThe best part and time of its distillation is in the midst of May, with all its substance chopped and burned or distilled. A Two ounces of the same water drunk with it drives the dead birth from the mother. B Often drunk of the same water at each time, two ounces help those retained in the body. C The same drunk among them, in the morning and at night, at each time an ounce and a half, cleanses, purifies, and makes good blood, and rejoices the heart. D Of the same drink in the morning and at noon and at night, an ounce refreshes primarily the liver where the herb with the flowers is distilled. E The same water drunk at some days in the morning, at noon, and at night, an ounce and a half, dries many pains. F Three times a day, the mouth is washed with it is good against catarrh or gnawing sores in the mouth. Portentilla or Tanacetum, bitter in Latin. The best part and time of its distillation is the root and the herb chopped and distilled between the bowls. A The same water put in the eyes is good for redness and the flood of the eyes. B The same water is good for the herpes of the eye lids that come in the eyes; often washed with it, they go away. C The same water put in the eyes is good against darkness and spots or skin in the eyes, which comes to a person within a year. D Often put in the eyes of the same water with drying. The same water heals wounds when it is washed with it twice in a day. Drink of the same water twice a day and wet clothes in it, then lay on the wolf's bane. The same water is good for the back bone, which often has great pain, rub it with it. In the morning and at night, drink an ounce or an ounce and a half of the same water. Elos Anaceti agressis in latinity. Distill the flowers through an alembic when they are fully ripe. Drink the same water in the morning while fasting, an ounce and a dozen or sixteen days continuing, comforts the man in all his members. The same water, pulled up or put in the eyes, is very good for him who has the murrain in the head, for then it continues out through the nose. The same water is good to put in the eyes an hour before the night. The same matter is the most principal water. Above all waters against the dysentry,\nin the head and cheeks,\nwhen it is drunk in the morning and at night,\nat each time an ounce,\nand therewith the head anointed,\ncontinuing for sixteen days.\nE The same water is good against\nall unclean humors which drop around the eyes.\nIt strengthens all members at each time drunk,\nan ounce in the morning and at night,\nand the members rubbed with it,\nand let dry again by himself.\nF The same water is a principal water for those who have a moist sore,\nand the moisture drinks through the sweet holes,\nthen wet in the same water clothes and lay them twice in a day,\nthen it shall be stopped and healed.\nHedera terrestis is in Latin.\nThe best part and time of its distillation is,\nthe herb with the stalks chopped and distilled in the beginning of June.\nA The same water is good to be drunk in the morning and at night,\nat each time an ounce,\nis good for those who have pains around the heart. B The same water drunk in the morning, fasting and at night going to bed, an ounce of the yellow-named Ictericia in Latin islands' water is good. C The same water, used in this manner, is effective against the ill stench D. The same water is good to be drunk in two ounces for those with phlegm in the bladder, in the lungs, and in the liver, because the water consumes them. E Two of three ounces of the same water are effective against the venom of the pestilence F. Drink the same water every day, at each time an ounce or an ounce and a half, and continue for five or six days for pain in the head G. In the morning and also at night, drink an ounce and a half of the same water at each time, continuing for two or three days H. In the aforementioned manner, drinking the same water opens the liver and the bile which is stopped I. In the morning and also at night, drink an ounce and a half of the same water at each time, continuing for two or three days. in women, their flowers issuing: K It is good to be drunk against the gate and the members rubbed with it. L The same water drunk in the morning, at none, and at night, at each time, two ounces is good for women who have heavy members or great heavy body, and four times a day the members rubbed with it. C Hecate in Latin. The best part and time of their distillations is, the uppermost tops when they are fully ripe, and it is about the end of May. A Of the same water drunk in the morning and at night, at each time, an ounce is good for those who have lost their wits, as it comforts and brings them back. B Of the same water drunk in the morning and at night, at each time an ounce and a half comforts the liver. C It comforts also used in the manner aforesaid the reins. D In the morning, at none, and at night, drink of the same water, at each time an ounce and a half, for three or four weeks continuing causes women to be fruitful. E Drink in the same manner as before mentioned,\npurifies the woman after childbirth if continued for six or eight days.\nF. In the morning and at night, drink of the same water at each time, an ounce and a half, for twelve or fourteen days, is good for men or women who are occupied in the work of generation.\nG. The same water, drunk in the manner before mentioned, warms the heart for one who is sick with cold.\nH. In the same manner and measure used, the same water sharpens the wits and understanding.\nI. Drink of the same water in the morning and at night, an ounce and a half at each time, twelve or fourteen days continuing, rejoices and cheers up the heart and mind of a man.\nK. The same water, drunk in the manner before mentioned, cleanses and purifies the destroyed blood and warms the marrow in the bones, and dries out the cold blood.\nL. The same is good for those afflicted with paralysis or palsy, that they may recover from lameness. in the tongue and cannot speak, or for those taken in the side with them. Such individuals should drink an ounce three or four weeks' worth in the morning and at night, mixing it with their drink and the members with it. The same water is good for a person whose head throbs three times; rub it on the body in the morning and at night, let it dry by oneself, and drink an ounce at each time. It takes away trembling in hands and limbs.\n\nDrink the same water in the morning and at night, an ounce at each time, and the heart will be temperate when it is too hot or cold.\n\nDrink the same water as before; it rejoices the blood.\n\nThe same water is good against all spots on the face, whether from heat or cold, and it causes a fair, white face.\n\nA linen cloth in the same water and bind it around the head takes away all pain in the head and the flow of the head, causing one to sleep well.\n\nMille folium in Latin. The best part and time of his distillation is the herb and the stalks chopped together, and distilled at the end of May. Drink the same water in the morning, fasting, at each time, two ounces. And in the pit of the heart, where the mouth of the stomach is rubbed with it, it works well. The same water of a child drunk in the morning and at night for three or four days continuing, and for a middle-aged person, two and a half or three ounces is very good for worms in the belly. Drink an ounce of the same water in the morning and at night. The drink mixed with it is good for a person who has lost his color due to bleeding. It is also good for a fresh wound washed with it in the morning and at night. Drink an ounce or an ounce and a half in the morning and at night. It cleanses and purifies the blood.\n\nThe best part and time of his distillation is the leaves chopped and distilled in the midst of it. Mayan remedy A: Drink the same water in the morning and at night, an ounce or an ounce and a half, is effective against the gravel in the limbs.\nB: Drinking the water in this manner clears the rain and causes well-being. C: Drinking the same water in the morning and at night, an ounce or an ounce and a half, fortifies and strengthens the body.\nOldadios in Latin: The best time for their distillation is when they are fully ripe, but not yet near the falling of their leaves. A: Drink the same water in the morning and at night, two ounces continuing for a certain season, stops the flow of women's menstruation that comes too frequently.\nNasturtium in Latin: The best part and time for its distillation is the herb with the stalks distilled at the end of May. A: The same water quells the pain in the teeth when the teeth are often washed with it and rubbed. B: In the morning and at night, drink the same and it is good against swelling and swelling rubbed with it. C: Two ounces of the same water. In the morning, fasting is good for the worms in the body. Douse a cloth in the same water and fold it four times thickness. Place it on fresh blains, and when the cloth is dry, wet it again. It pulls the red spots out. If there are blains on the legs, let blood at the ankle and drink in the morning and at night from water distilled with strawberries. Take care to avoid hot foods causing heat in a man's body during laten Linacia. The best part and time of his distillation is to chop the herb and steles and distill it at the end of May. The same water is the best water for red eyes when put in the eyes in the morning and at night. No better water can be found against red eyes than the same. Give three or four ounces of the same water to a man afflicted with dropsy and eat the mid-rind of the root of Ebulus as much as the quantity of a half nut. The best time and part of his distillation is to cut off the gross and uppermost rind, then take the other green rind and distill it in balneo Maria in the beginning of May. Drink this water twice or thrice a day, at each time an ounce and a half, for the dropsy. Three ounces drunk of the same, while fasting, cause loose stools without harm.\n\nSamuel de Medicis in Latin. The best part and time of his distillation is to chop and distill the uppermost tops, botes, and leaves. The same water is good for evil bones or legs that have been broken. Wash them often with the same water and let them dry again by themselves.\n\nFlos Sabias\nF The same drink is good for leprosy.\nG The same is good for trembling of the head. Wet it with the same water in the morning and at night, then let it dry alone.\nH In the morning and at evening. night drink of the same at each time, an ounce and a half. Eight to ten days consuming this comforts the stomach. In the morning and at night, wash the face with it and let it dry again by oneself. This is good for the emerging pimples on the face. K With the same, rub the neck behind and wet clothes in it and lay them upon it; this is good for the pain in the head. L In the morning and at night, drink an ounce of the same at each time, opening the stopping of the liver, milky and yellow, continuing for some days. M The same drink in the aforementioned manner dries the axles of the third-day fever, named febris terciana, and purifies all blood coming from melancholy. N Two or three ounces of the same purify the belly from below without pain. O In the morning and at night, put it in the eyes causes the departure of the skin from the eyes. Lingua canina in Latin. Chynoglossa in Greek. The best part of its distillation is the herb, leues. stalks and roots/ with all his substance/ chopped and distilled at the end of June.\nA The same is good for flickworts/ on the foundation/ whether they be inward or outward. If they be inward, then shall be drunk of these/ in the morning/ at each time an ounce and a half until they are vanquished\nAnd if they be outward/ then wash them with the same water/ & cloves wet them in it/ and lay them on/ until they are wasted\nB It is good for all wounds in the morning & at night/ washed with it\nC The same is good for old sores & holes when they are washed with it & cloves are wet in the same and laid on.\nCanapus in Latin. The best part and time of his distillation is in the time of his youth/ when he is green/ chopped and distilled\nA The same is primarily good for pain in the head/ the head/ the forehead/ & the temples of the head/ anointed and rubbed with it\nB Water of hellebore is good for all heat wheresoever it be/ cloves wet in it and applied four times a day. Summers / and twice in winter.\nScopolaria / or deer tongue in Latin.\nThe best part of his distillation\nis the leaf in may. A\nAn ounce or an ounce and a half drank\nof the same / is good for stopping the heart,\nas it comforts the heart.\nB In the morning / and at night, drink an ounce\nof the same at each time / is good for the milky sickness. The milky sickness becomes hard sometimes / and if this is to be drunk as before for twenty days, it will be helped. It is also good for stopping the milky sickness C.\nIn the morning / and at night, drink an ounce and a half of the same at each time / is good for stopping the liver D.\nThe same drunk in the manner aforementioned\nis good for the ailment named Singultus in Latin. E.\nIn the morning / and at night, drink two ounces of the same at each time / is good for the fourth day fever named febres quartana F.\nIn the morning / and at night, drink an ounce and a half of the same at each time / is good for the stone in the limbs. in the bladder for it breaks them surely\nG The same is good for the heat in all members / clothewetther in & laytheron & drank of the same\nH The same mixed with water of roses is very good for the hot liver /\nwhen it is laid therewith and towards, & used three or four times a day till the liver is steadied\nI The Cancer was washed with the same & clotheswetther upon it caused them to believe K\nTwo ounces of the same drink in the morning and at night / is very good against swelling. L The same water gargled is good against the sore throat / or pain in the throat / or whatever comes in the throat / for it washes it away M Often drank an ounce and a half / is good against heavy and horrible dreams /\nwhich happen often from the evil mistletoe /\nN It is also good against heaviness in the heart which comes also from the milde from the melancholy /\nwhen it is drunk in the morning and at night at each eye an ounce and a half / primarily when it is They mix with the water of Thamaris, for they are principal, good for all diseases of the milk. Drink the same in the morning and at night at each time two ounces, it withdraws the congealed blood from the heart that lies stopped there, coming from falling unjustly or pushing. Drink the same three or four times, at each time an ounce and a half, for the drooping of the brains. Often drink of the same is very good for heavy and horrible dreams coming from the ylines of the milk. Drink of the same in the morning and at night, at each time an ounce and a half, for the jaundice.\n\nMel in Latin. The best honey of bees is that which is white and that of bees dwelling far from the sea and from unclean places. If you wish to distill the honey, mix it with clean water. whyteshed sand which is dried again in the manner as if it were past / And the fire must be very soft in the beginning. A The head often was washed and rubbed therewith, C This is good put in the eyes. B This cleans all unclean woods / & all old sores & holes. Once or twice washed therewith. D Often washed with the same woods / & clothes wet and laid thereupon causes flesh to grow in the same woods. E This heals burning / clothes wet laid thereon.\n\nNow I will teach you another manner for to distill honey water. Put as much honey as you will in a crooked glass named retort, and stop it well fast / & set it a time of xl days in horse dung / but the dung must every night be renewed.\n\nThen put the glass in ashes in a windy place / & distill it {per}aiembic / & whatever it drops too fast order it softer / the first water is white and clear / but that put away / the second is yellow and that shall you keep. G When the pestilence comes, take of the same water, an ounce, and rub in a tincture of myrrh, oriental saffron of each 20, barley corns of weight, and a leaf of fine beten. Bray all these together well tempered. Then give it to the sick body to drink, for it is specifically good for that and for many other diseases.\n\nBarba Iouis in Latin. The best part of his distillation is the small leaves, chopped and distilled at the end of May. The same distilled slakes all whereever it be and in what place. Clothes wet in the same and laid thereon. And the same water is too cold in its nature, therefore it is not good to be drunk without it be mixed with other waters. B. The same water is good for the liver when mixed with a little water of toses and hempen tow wet with the same and laid upon the place of the liver. C. The same is good against the heat of the pestilence in the forementioned manner, laid thereon, and the members rubbed therewith. The same water soaked with oil and put in ears causes hearing\nIt is very good against the goitre primarily for men / a three or fourfold cloth wet in it / & a little wrung out again / and wrapped thereon\nThe same water is good for those whose eyes are baked of matter or of other unclean humors that they cannot well open / then their eyes lie half opened and anointed with the same water\nA cloth wet in the same water and wrung out again somewhat / with dryness the swelling / lay it upon / in the morning and at night\nIt slakes the burning and all hot diseases / cloths wet therein and laid upon. And when a body has fear for heat or swelling / then cloths wet in the same laid thereon / pulls out the same heat or swelling\nThe same water is very cold and little drying / and is soothing in all things / and is good against the sore named Erisipila and other hot impostumes which eat around and remove. from the one place to the other, place and lay clothes soaked in it. K The same water laid upon the hot podagra slakes them. L It heals the burning of fire, when mixed with oil of roses, and laid thereon. M The head enjoyed with the water and let dry by himself is good against the pain coming from heat. N Clothes wet in the water and often laid upon the head and wrapped in it is good against the flood of the brains. O Wine mixed with the same water and drunk thereof three times a day, at each time an ounce or an ounce and a half, stops a great thirst. ALn{is} in Latin. The best part and time of its distillation is, the young leaves in the beginning of the may. A The same water is primarily good against catering sores in the mouth. In the morning and at night, wash it therewith. B It is also good for a man's yard, wash and rinse it therein.\n\nHerba paralisis in Latin. The best part and time of its distillation is, the leaves, the flowers. A: All substances in the beginning of the prime time: The same water is effective against head pain caused by cold. A cloth wet in the same water and wrapped around the head helps to alleviate the biting and head pain caused by cold.\nB: Drink two ounces of the same water daily to alleviate a cold stomach. This also warms the cold liver.\nC: Drinking the same water in this manner is beneficial for women during childbirth.\nD: Drink an ounce of the same water in the morning and at night to purify women during their sicknesses.\nE: Wash venomous animal bites or other worms with the same water, wet clothes in it, and apply them to the wounds.\nF: The same water used in the aforementioned manner heals the biting of a mad dog.\nG: Drink three or four days in a row, an ounce at each time, to alleviate head pain.\nH: Washing the face with the water dries up spots. pymples in the face / and causes the skin to be fair. Drink the same water in the mornings and at night, at each time an ounce or an ounce and a half. Continue for 8 or 10 days. This is good for the gravel in the limbs. Nettle in Latin. The best part and time of its distillation is when they have a pit / and the shells are weak and soft about it. John's day at midsummer. Stamp and distill A. The hands and arms anointed or washed with the same water is good for those who are scabbed.\n\nBaccara / or Nardus agrestis in Latin. The best part and time of its distillation is the root and the herb with all its substances chopped and distilled together between both one lady day. The same water quenches the heat in all members when clothes are wet in it and laid upon them. C. The same water is very good against a hot liver. Hemp tow wet in the same & laid thereon. A little clot wet in the same water and laid upon the sore in the wearing at noon & at night. It helps them well. A woman with a child shall not drink from the same water because it will drive the child from the mother quickly or to death. If a woman with a child is fortunate enough to drink from the same water, not only the child but also the mother in continence who were present would suffer great pity. In the morning and at night, drinking an ounce and a half or two ounces is good against fevers or agues. The same water, drunk in the forementioned manner, is good for producing flowers in women. In the morning and night, drinking two ounces at each time causes well-being. Drinking two ounces continuously for three or four weeks is very good for dropsy. The inner yellow skin of the maws of the polecat shall be stripped of the named Pellicula interior (Latin). It shall be distilled in bain-marie. The same water is marvelously good against the red itch of the eyes, with it. lyddes enoynted inwarde & also oute\u00a6warde\nin the mornyng and at nyght\ntyll they be hole.\nMIri\nRistologia Longa in Latyn / \nThe best parte and tyme of\nhis dystyllacyon is / the rote / the her\u00a6be\nwith all her substaunce chopped\nand dystylled in the myddest of the\nMaye. A The handes in the\nmornynge and at nyght often was\u2223shed\nwith the same water / and lette\ndrye agayne by hym selfe / is good\nagaynst tremblynge of the handes / \nB The same water is good\nfor all woundes and cawseth them\nto be quyckely hole / whan they be\nwasshed in the mornyge / and at\nnyght with the same water C\nIn the mornynge / and at nyght\ndronke of the same water with dry\u2223ueth\nthe hardnes of the mylte D\nThe same water dronke in the mor\u00a6nynge\nand at nyght / at eche tyme\ntwo ounces withdryueth the payne\nin the sydes E With the sa\u2223me\nwater wasshed the membres / in\nthe mornyng and at nyght / is good\nagaynst the crampe / whan it drieth\nagayne by hym selfe. F In\nthe mornyng and at nyght / dronke\nof the same water / at eche tyme an A body is quenched in a thirst by water G. The same water drunk in the morning and at night, at each time, causes more benefit. The herb is best distilled in the end of May. The same water is good against the liver heat, twice a day laid upon it with hemp tow B. The same water is good against hot swellings, a linen cloth and a little wrung-out piece placed against it and laid thereon C. The same water is good for wounds in the morning, washed with it and clothes wet in it and laid upon D. For a sick body, it is good to give him to drink of the same water, without any gout coming upon him, if he has gout and drinks of the same water, the gout will leave him and not return E. Drinking three ounces and a half of the same water at each of three daily intakes is very beneficial for those who have been sick for a long time, with whom it will help them recover. Quicke again.\nAll in Latin. And shall be distilled in the same manner.\nBornarus Carui in Latin. The best time of its distillation is when a middle-aged heart has cast off its horns, and there are new horns growing a quarter and a half of a yard long, and in the time that they are soft and tender, like cartilage. That is, Cunarum luppoli in Latin.\nThe best part and time of its distillation is, the first tops named in Latin Cunarus luppoli, when they begin to grow about two spans of length, then they are broken off and chopped and distilled in the end of the month of April. The same water drank in the morning and at night at each time, an ounce and a half, and the drink mixed with the same water for twenty-two or thirty days continuing purifies the unclean blood and dries out melancholy, from which a body becomes scald, scabby, and leprous, and takes away all that may come from unclean blood, for it rectifies the ill humors of the milk. where it comes, all the uncles.\nB In the morning and at night of the same water, Lukewarm. The best time and part of his dwelling is / the flowers when it bears flowers. A The same water is very good for red spots, red pimples, and small red blotches on the face. Twice a day wash them with it. B If you wish to recover or give to a man his nature again, who had lost his nature, / then give him a spoonful every time of the same water. It will cause his nature to return.\nHerbs of sorrel in Latin. The best part and time of its dwelling is / the leaves plucked from the stalks and the root chopped and distilled at the end of May, or between both Lady days. A The same water is good for wounds. In the morning and at night, wash them with it. B The same water is good against all sores. Wash and dry them again, and drink the same water twice a day, in the morning and at night. II. An ounce of this helps the son's sores in the mouth heal faster when shed with it twice or thrice a day. This is also the best and gentlest water for wounds when the herb is stepped and distilled, then drunk and cloths soaked in it are applied. The same water is good for the man's yard and for women's secret parts, washed with it in the morning and at night. Wet linen cloths are laid upon them twice a day. In summer, lay three in winter, at each time drink an ounce or more in the drink. It helps very well and takes away pain and swelling when used this way for some days.\n\nInos batus in Latin. The best part and time for its distillation is the berries when they are fully ripe and distilled.\n\nOf the same water drunk in the morning and at night, two ounces break and clean the stone or gravel.\n\nOf the same water drunk in the morning at noon and at night. at every time two ounces cause to make much vinegar.\nVerbena or the sacred herb in Latin.\nThe best part and time\nof his distillation is / the herb with the blue flowers, chopped with all its substance, and distilled about St. John's Baptist day.\nA The same water is the best\nwater against pain and shot in the head. / Often the head is anointed with it and the clothes wet in the same water and laid upon the shooting of the head. And some say that clothes wet in the same shall be laid and bound on the forehead, and so often as it dries, it shall again be wet because there cannot be found better water for the same.\nB In the morning and at night, drink of the same water, at every time an ounce with it dries the yellow jaundice. I, ethericia C\nThe same water is good against backaches and impostumes of the eyes. It is good for those who have no good sight; it strengthens them and brings them again the sight every day, once or twice. The same water is good to drink in the iyen and around about, and also drink some of the same. D The same water is good to drink for venom, instead of metridatum, at each time two ounces and a half or three ounces. E The same water is good against the fycke wraths in the fondamente in the morning and at night, washed with the same water until they are vanquished. F The same water is good to drink in the morning and at night, at each time an ounce and a half or two ounces, against the axes on the third and fourth days. G The same water used in the foregoing manner is good against the narrow breast, and for those who with pain and heaviness cough. H The same drink in the foregoing manner is good. I The same drink is good against impostumings of the longues, and with clotes laid outside on the side, it confers relief to the longue. Against the consuming diseases of the prolonged illness in Latin:\nK Drink the same water in the morning and at night. Placing it there strengthens the liver.\nI Drink the same water and anoint yourself with it, let it dry again by itself. This causes a good complexion for the body.\nM Drink two ounces of the same water in the morning and at night. This is good against pain in the stomach and intestines.\nN Anoint the stomach with the same water.\nHold the same water in your mouth for a long time. This is good against pain in the teeth.\nIn the morning and at night, drink two ounces of the same water at each time. This is good against pain in the limbs and bladder.\nC In this manner, drinking the water is good against the stopping of the liver and gall.\nQ Drink an ounce of the same water from a chyle in the morning while fasting for five or six days continuing is good against worms in the belly.\nR In the morning and at night, drink two ounces of the same water at each time. An ounce and a half is effective against intestinal issues in the stomach and belly. Drink the same water in the morning and at night, an ounce and a half each time, to purify the kidneys and dissolve stones in the bladder. The same water heals fistulas when washed with it in the morning and at night, and soaks cloths in it and lays them upon V. Drink the same water, an ounce and a half each time, in the morning and at night, to combat impostumes in the breast. In the same manner, drink the water to combat blaines in the body. An ounce and a half or two ounces consumed in a day is beneficial for those with bleeding. The water, anointed on oneself and allowed to dry, and then soaked cloths placed upon it, is effective against prolonged illnesses, which cannot be identified from whence it may come. In the morning and at night, drink an ounce and a half or two ounces of the same water at each time is good against inward and outward impurities. Twice or thrice a day, drink an ounce or an ounce and a half of the same water at each time withdraws much lechery. An ounce or an ounce and a half of the same water, drunk in the morning, at noon, and at night, is good against the stopping of the liver. The same water is good against eating and corrosion and holes on the secret places of women, when it is washed with the same water in the morning and at night, and clothes are soaked in it and laid upon. The same water, drunk in the morning and at night at each time an ounce and a half, is good against the stone. Alkali in Latin. The best part and time of its distillation. is the berries in the second month of harvest, when they are fully ripe. A In the morning at none and at night, drink of the same water; an ounce and a half or two ounces for an old man, and half an ounce for a young child, is one of the best waters against the stone that can be obtained.\n\nB The same water used in the aforementioned manner is good against the gravel in the limbs and in the bladder, because it has a wonderful virtue and nature in cleansing the urine and bladder.\n\nC The same water is good for those who cannot pass urine twice in a day, as it conveys the urine to its natural conduits and causes it to pass easily, and it is true.\n\nD The same water used in the aforementioned manner is very good against impostumes in the urine and in the bladder, as it purifies them.\n\nE In the morning at none and at night, drink of the same water, is very good for those who pass bloody urine. The herb of the may be distilled in June, but it is Not as good as distilled water from the berries. In the morning and at night, drinking of the same water is beneficial for paralysis. Isidore of Seville in Latin. The best time and part of his distillation is only the leaves removed from the stalks, distilled in the time when it bears flowers, that is in August. In the morning and at night, drinking of the same is good for those who have a horse-like voice to make it clear. In the morning and at night, at each time, drinking two ounces is very good for those who have excessive mucus coming and cannot void it, as it eases the same mucus and all diseases of the lungs. In the morning and at night, drinking an ounce and a half or two ounces for three or four weeks continuing is good for dropsy coming from cold matter. It is very good for him whose stomach is troubled with indigestion, and it comforts the stomach and causes the meat to digest. The same put in the ears. Take away the piping in the ears. O In the morning and at night, drink of the same water, an ounce and a half at each time, is good for those who have pain in the milk and in the ribs, and is also good for the stitches on the side. P In the aforementioned manner, drinking of the same water, is good for the yellow islands Q Id is also good for wise and understanding men to maintain good health R In the morning and at night, drink of the same water for six or eight days continuing, at each time an ounce and a half, or two ounces, is good for women who have too many flows S The same water, drunk in the aforementioned way, comforts the heart, the stomach, and the milky T This water, drunk in the morning and at night, at each time an ounce and a half, causes a large breast V In the morning, at noon, and at night, drink of the same, an ounce or an ounce and a half, is good against the stopping of the liver Aloe in Latin. The best part. of his dystillation is the water stamped and distilled between both our lady days A. The water of the same is good for swelling when clothes are wet in it and laid upon B. In the morning and at night, drink of the same water / at each time an ounce and a half / is good against the natural heat named Erisipela C. Clothes or cotton wet in the same water and laid on wounds stop the bleeding D. In the morning and at night, drink of the same water / at each time two ounces / is good for the sick s. The head washed with the same water is good against lyce and causes them to fall F. It is also good for all fresh wounds / in the morning and at night washed therewith G. It is good against swelling of wounds / when a cloth is wet in it and laid on the wound H. Drink an ounce and a half of the same water mixed with as much wine stops the bloody fly. Peruvian in Latin. The best part and time of his distillation is / the herb growing by itself distilled in May. A In the morning and at night, drink of the same water, an ounce and a half at each time, is good for women with a cold mother.\nB Two times a day, drink of the same water, is good for those with a cold stomach and a cloth wet in the same and laid there naturally warms.\nV Iega pastoris in Latin. The best part and time of its distillation is the leaves stripped from the stalks and distilled in the midst of the may. The same water is good against corrosive and eating sores in the mouth; it is often washed with it.\nB The same water is good against the sore named the shone; when a man lays double or triple cloths wet therein and wrung out, and then applied to the sores, often renewed.\nC The same water is good for paralysis, often used with it and let dry by himself.\nD The same water is very cold inclining to a drawight and is styptic; therefore it is good against all hot impostumes, erisipela, and flogma. \"Princeply when in the beginning, clothes are wet in the same and laid thereon E The same is good for the heat and for the breaking of the stomach and liver / and clothes wet therein & laid outside thereon / also some of it F In the forementioned manner, it is good for impostumes which run of mucous humors / and stones What it is laid thereon with clothes H It heals and cures also wounds I The same water is good against pain in the ears / when it is put in the ears K Of the same, an ounce at each time is good for impostuming in the gutters It is also good for excessive flow of the flowers in women and for other flows / wherever they come from L Who in the same often have clothes wet & tow laid upon the forehead / likewise an Epithima / it preserves the brain's madness and frenzy / that they cannot get a place in the brain M The same is for wounds which begin to matter / washed with the same it heals them Aqua cardonu in Latin.\" The best time to gather this water is in May, when it cannot be obtained otherwise. Put it in a glass and leave it in the sun for ten days. Then, filter it through a reed (A). This water is better for drinking and corrosive to the mouth (B) than water distilled and boiled from the leaves of cards. C This water is good for blains on hands, feet, and toes when they first begin, and powder burned of your street therein, and at each time wash with the same water. D This water is very good against yellow spots on the face, which appear due to impurities when the face is washed with it, and every three days going into a hot house. E This water is a very effective remedy for making the face clear and fair, and heals all diseases of the face when applied in the morning and at night. Palacium in Latin (A) This water is good for those with an indisposed or weakened nature, who should drink it twice or thrice. The same in a day as a person shall amend and the nature shall be recovered and come again. If a person thinks that his nature will fall between the flesh and the skin, of which he might become unclean and scabby, then he shall drink of the same as before mentioned and it shall not be so. B. Drink the same water in the manner before said, provokes the flowers in women. C. The same water is good for a woman bearing a child and snatches another child, when Erefolium in Latin, the best part and time of its distillation is, the herb, the stalk, the root, with all its substance chopped and distilled in the midst of May. A. The same drunk in the mornings and at night at each time two ounces is good for those who are rent and for those who have had a sore fall, that the blood D. In the mornings and at night drink of the same water at each time an ounce and a half, causes a good stomach E. Drink of the same in the manner before mentioned strengthens and comforts the heart F. In the morning and at night, drink two ounces of the same water each time for the ailment Alterum Trifolium in Latin. The best part and time of its distillation is the leaves and the flowers boiled or distilled in the middle of the May.\n\nA. In the morning and at night, drink an ounce and a half of the same water each time for the ill stomach.\nB. In the aforementioned manner, drinking the same water, is good for evil and stinking breath.\nC. Drinking an ounce or an ounce and a half of the same water each time in the aforementioned manner stops the white in women named menstruum album Poma in Latin. The best part and time of their distillation is when they are fully ripe or beginning to soften; the harder, the better, chopped, stamped, and distilled.\n\nTwo ounces of the same water mixed with an ounce of red wine, which is stipticum, and in the morning at noon and at night, drink as much as is very good for the weak stomach because it strengthens. and comforts the stomach, and causes her to keep the meat, named Nausea in Latin. It stops all manner of sickness, whether red or white.\nFlowers of Citionium in Latin. The best time for their distillations is when they are fully ripe.\nA. In the morning and at night, drink of the same water at each time an ounce, it minimizes women's menstrual flow when they have too much of it. B. The same water drunk in the aforementioned manner comforts the heart. C. Drink of the same in the morning at none, at night, at each time an ounce and a half, is good against perbrancy.\nCurbita in Latin. The best part and time of its distillation is only the ripe fruit, burned or distilled with its seeds and all the things that are within.\nDrink twice of the same water in a day, and each time an ounce and a half. Continue for thirty or forty days. This method of drinking the same is good for the stone. x or the twelfth day causes it to pass and cleanses the bladder and the raines (cloves) wet in the same and lays them on the heads of children. Rolls the hot impostumes and blaines (cloves) wet in the same and places it on the podagra of the feet. Comes of heat, it slakes the same. Rose oil mixed with the same, and therewith enkindles the limbs and the back bone. For hot axes, an ounce of the same is drunk at each time. For the same, an ounce and a half is drunk. An ounce and a half of the same, mixed with a quarter ounce of sugar, is drunk twice a day for the cough coming of heat. Three ounces of the same, mixed with half an ounce of ingre, is drunk in the morning while fasting, cures lasciviousness.\n\nCauda equina in Latin. The best time for its distillation is the herb distilled in May. The same is good for the squirt. A clove wet in the same is placed behind. The following text describes a method for treating various ailments using a linen cloth soaked in warm water and applied to specific areas of the body. Here is the cleaned version of the text:\n\nFoundament or lay it on B.\nA linen cloth wet in the same warm & wrap it round about the swollen balls of a man as hot as he can bear it, and it often eases the same. He gave this experience to the reader C.\nThis is specifically good for those who spit blood in the morning and at night, drink an ounce D with the same water. Fresh woods werehes them because it is cold in the first degree, with much astringent properties, therefore it helps fresh woods naturally & opens holes or sores E. Of the same water, drink in the morning and at night, it heals the aforementioned and impostumed gut F.\nIn the aforementioned manner, drink of the same water stops the flow of women's flowers G. In the same manner and measure, drink of the same water comforts the impostumed stomach and liver, and clothes wet in the same and laid upon outward H. Clothes wet in the same water and laid upon the swelling of the dropsy wither it I. In the morning at none. and at night of the same water, drink two ounces at each time. It is good and clothe wetted in the same, or like a plaster laid upon the disease named Erisipila, and they be hot, burning blains, like the shoemaker's. K Cloth wetted or tow in the same water, and a little wrung out again, and laid upon the forehead and on the beginning of the nose, and also put into the nostrils to stop the blood coming out of the head. L Drink of the same water in the morning and at night, at each time an ounce and a half is good against strangury and dysentry. M The same water is good against the flood in the nose when it is Fimus bouinus in Latin. The best part and time of its distillation is in the midst of May, when cows go in the fields and pastures where many flowers stand gathered. Let them dry a little in the sun, and then they may be handled better, and thereof distill water, and when it is distilled, it smells somewhat rancid, then put almonds. In the Elysian fields or orchards, quinces ripen more than the same air does. Or distill it again according to Alembic, and then the water is good. Clothes wet in the same water and laid upon the shining ones, and also bathed therewith, is very good for the shining ones that come with hot burning blains, if clothes be wet therein and laid thereon. In the morning, at noon, and also at night, drink of the same water at each time an ounce and a half, is good for the shrinking in the belly. Clothes wet in the same and laid upon impostumes is therefore very good. It is also good against evil blains; clothes wet therein and laid thereupon twice a day in winter, and thrice in a day in summer. The same water is good against the swelling of the woods, when clothes are wet and laid thereupon in the morning and at night. The same water is good against the sore named the day and night shot, clothes wet therein and laid thereupon. The same water is good against burning. When it is washed with it and clothes wet in the same ladle, then the body becomes whole. The same water is good when anyone comes out of a hot house and is well dry. He shall with a fair cloth wash his face, which he goes to bed with, and in the morning at his upward rising, but a sponge is better. This makes a very white skin. But he must take heed of the sun.\n\nIt is good for the evil holes on the legs.\n\nThe best part and time of his distillation is the cream of milk that is milked in the morning in the midst of May. Of cows going on high mountains, if such may be obtained, and after that the cream of cows going in dry fields or pastures where many flowers grow. In the morning and at night, drink of these same at each time two ounces is good against shrinking in the belly. Sepia in Latin.\n\nThe best part and time of his distillation is the blood of a black calve. And the blacker, the better burned. The same water is good for consuming members in the midst of May. The same water is good for the consuming members in the morning and at night, rubbed with it. It warms and comforts the members that are grieved with the palsy, rubbed with the same water in the morning and at night. The water comforts the members and senses, bringing the very members to their first strength when they are rubbed once or twice a day with the same water. Sanguis et pulvinar vituli in latino. The best part of his distillation is the blood and lungs of a black calf, chopped and distilled through an alembic in the artistic manner. The same water is good for consuming members, the members rubbed with it and left to dry by himself. But if the body consumes more than the same water, then the same water must be drunk and mixed with it, and the body rubbed also with the same water. IEcur vel Epar vituli in latino. The best liver for distillation The same water is good for a black calve's foot. It can be obtained. The same water is beneficial for a member frequently washed with it. Cancer in Latin: The best part and time of its distillation is the quick creases when the moon is full, stamped and distilled. Consuming members rubbed with the same water causes flesh to grow again. Twice a day using an ounce is good against the palsy. Clothes wet with it also, and laid twice a day on a sore burned with fire, help heal it. Flos papaveris rubei in Latin: The best part and time of their distillation is the leaves boiled and distilled at the beginning of June. In the morning and at night, drink an ounce of the same water at each time is very good against all manner of inward sicknesses coming from heat. Flos papaveris rubei (Poppy flowers in Latin). The best part and time of its distillation is the leaves boiled and distilled at the beginning of June. In the morning and at night, drink an ounce of the same water at each time. of the same water, an ounce and a half stops the flood of flowers in women B. In the same manner, drinking of the water is good for those suffering from the pain named Strangury C. The same water is harmful for women bearing a child, because if a woman drinks it, the child would die, and she would labor prematurely and be in fear and danger of her life. Nevertheless, though it is not convenient for me to write about the same, it must be known for the great harm that might come, and every woman should take heed for the same. A cloth wet in the same and held before the nose of a woman laboring with child lightens her birth. Et docuit experientia. In the morning, at none and at night, drink an ounce and a half of the same stops the flow in Caput A (Latin). The best part and time of its distillation is. You shall take a black capon that is four or five years old, and wear and. Pick him without wetting him with water, then cut him into four quarters and remove all large pieces. Wash and clean the insides, then chop him into small pieces and distill him through an alembic or a helmet-shaped still. The water that is distilled through the helmet should be put in a glass and distilled again through an alembic. A The same water\nDrink an ounce and a half of this water in the morning, at noon, and at night. Mix your drinking wine with the same water. This is very good for a man who has been sick for a long time and whose humid radical is almost gone, being lean and hollow. It comforts and strengthens the body's nature and the humid radical, and delights the spirit.\nDrinking this water twice a day will stimulate appetite and comfort the nature and body, withdrawing all diseases from the heart and strengthening a person so much that it seems extraordinary. B Twice a day, drink the same water, this will stimulate appetite and comfort the nature and body, withdrawing all diseases from the heart and strengthening a person greatly. on his body. In the morning and at night, he washed his face with the same water and let it dry by himself, causing it to be fair and clean. Lactuca domestica in Latin. The best part and time of his distillation is only the herb distilled in the midst of May. In the morning and at night, he drank an ounce of the same water at each time, which naturally comforts the liver. The same water, drunk in the forementioned measure and manner, cools the hot and inflamed blood. Drinking an ounce or more of the same water at each time often stops the bloody flux named Dissenteria and other diseases when they are excessive. Often, with the same water, the head anointed and let dry by himself, is good against swelling in the head. The limbs rubbed with the same water defend them from palsy and keep them from falling. In the morning and at night, drinking an ounce of the same water at each time is good against trembling of the limbs. In the same manner, drinking of the water, the temples of the head, the biting veins, and hands anointed with it, cause well sleeping and rest. In the same manner, drinking of the water is good for him who has lost his wit, and the bed anointed with it, women sucking a child and having little milk in their breasts, shall drink of the same water and mix their drink with it; then the milk grows and the blood where the milk comes from. In the morning and night, drinking, at each time an ounce and a half, is good against the cough and primarily against the hot and dry cough. The same water, drunk and gorged with it, swears the truth and enlarges the breasts. In the morning and night, drinking, at each time an ounce and a half, opens the veins of the lungs. Drinking three or four times of the same water, at each time an ounce and a half, withstands thirst and tempers the liver's heat. O Drink the same in the stated manner and measure tempers the heat of the stomach and bladder. P Three ounces of the same water, and clothes wet in it and laid upon the belly, causes thirst. LEisticum in Latin. The best part and time of his dysentery is, the leaves and stalks chopped and distilled in the midst of may Clothes wetted in the same water and laid upon the head, is good against the swelling of the head. B In the morning and at night, drink an ounce or an ounce and a half at each time, is good against the stitches in the side or about the breast. C The face washed with the same water, makes it fair, white and clear. D In the morning, at noon, and at night, drink an ounce and a half at each time, is good against the stone and gravel in the limbs and bladder. E The same water drunk in the stated manner, is good against horses. F The same water gorged, is good against... Good against the imposthuming in the throat. G The same water is good for those who have blaines on the legs / and the legs are red and hot than clothes wet in the same water / and lay them there / quenches the heat. H The same water heals also the canker on the mouth / and it is washed therewith / and at each time throw in some of the herb named Erbsall or Versiche I. The same water heals all sores and pain on the secret parts of women / twice or thrice wash them with it in a day and clothes wet therein & lay them upon. Florus Tilia in Latin. The best part and time of his distillation / is only the blossom when it is fully ripe A In the morning and at night drink of the same water / an ounce at each time / is good for those who have the falling sickness B He who has the mother or the pain in the guttes / shall drink an ounce of the same water / and he himself shall not know what it is / & he shall be whole C In the morning & at night drink of the same water at each time. A time an ounce is good for trembling of the heart. The same water is good and the most beneficial and gentle water for the eyes, for clear and strong sight when it is put in the eyes at night. Drink the same water in the morning and night, an ounce and a half at each time, for the prevention of the stone. Wash the face with the same water in the morning and night for the removal of all uncleannesses and spots. Wet clothes twice a day and lay them upon the frozen or wounded members, and it will pull out the frost and heal them. Drink the same water, an ounce and a half in the morning and night, for women with a cold mother. It is good for the removal of spots in the face when the face is washed with it. It is good for a body burned by the sun when washed with it, and wet clothes laid upon it. In the morning, at none and night, drink an ounce and a half of the same water; this causes women to have much milk. It is good for all kinds of burning; clothes wet in it and laid upon, pull out the burning and heals them. N Drink the same in the morning and at night, an ounce at each time, is good for paralysis. Drink in this manner is good against swelling. P These drinks in a day of the same water, an ounce at each time, withdraws all evil heat from the body. Q For a body that cannot speak of sickness, place on its tongue some of the same water; it will cause him to speak. R An ounce of the same water drunk in the morning and at night warms the cold stomach. Portum in Latin. The best part and time of its distillation is only the root distilled in June. At night and in the morning, drink an ounce at each time of the same water, is good for those who have cold blood in the morning and at night. An ounce of water is good for women during childbirth. Cotton wet in the same water and placed in the nose stops bleeding at the nose. Drink the same water in the morning and at night to alleviate hardness in the belly and pain in the limbs. Wounds should be washed with the same water in the morning and at night to promote healing. The best part and time for the distillation of apricot is during the first flowers in June. Drink an ounce and a half or two ounces of the same water in the morning and at night to strengthen the heart. Drink in the same manner against breast constriction in the morning and at night. of the same water at each time an ounce and a half, continuing for three or four weeks, is good against dropsy.\nIn the morning, fasting, and at night, drink two ounces of the same water for twelve or fourteen days, is good against the hiccups. For it causes a long breath and enlarges the breast.\nIn the morning, drink the same water in the aforementioned manner, is good against the stone in the bladder, and cleans the eyes.\nIn the morning, at noon, and at night, drink an ounce of the same water at each time, is good against lechery.\nThe same water is good against red blotches and pimples on the face, when washed with it twice or thrice a day.\nIn the morning and at night, drink an ounce or an ounce and a half of the same water at each time, is good for those who have thought or feel inclined to become lethargic.\nIn the morning and at night, wash the face with the same water and let it dry again. hym who has a fair and clear face. K At all times drink from the same water, in the morning and at night, an ounce and a half, and rub the members with the same water is good for those who have fallen into palsy. L For those whose members are lame, dry, and consuming, he shall wash them twice a day and rub, and let it dry again by himself. M The same water is good for old wounds when washed with it in the morning and at night and drink of the same. N It is good for old sores on the legs upon the shin bones washed with it, actu verba comprobat. O In the morning and at night, drink of the same water at each time an ounce and a half is good for all swollen places. P In the morning and at night, drink of the same, at each time an ounce, and the drink mixed with three or four wakes continues to cleanse and purify the blood. Q The same water heals all manner of burning, if it be from fire or from water, when. it is washed with it twice or thrice in a day and clothes were laid upon it R It caused it to heal the cancer / washed with the same water / and clothes were laid upon it S The same water cools the fistula / and caused him to heal / in the morning and at night washed with it / and clothes were laid upon T The same water draws out the sore named the mother or ammas / was washed with it / and clothes were laid upon V The same water draws out Scrofula, that is dry and small scabs and spots / was washed with it / and clothes were laid upon.\n\nx The same water draws out the spots and mases in the face / in the morning and at night the face was washed with it Y The same water heals the cancer in the mouth / was washed often with it and clothes were laid upon. z It heals all wounds washed with it and clothes were laid upon. AA It heals the gums often washed with it BB It Clarify the eye with it an hour before night, CC The same heals the eating in the games, specifically when there is put in a little assumption, washed with it in the mornings and at night. A common rule of all herbs & flowers: You shall know for all open diseases outwardly, the flowers with the herb shall be burned and distilled; then Epitic in Latin. The best part and time for its distillation is only the leaves clean gathered and distilled at the end of May or in the beginning of June. The same water drunk in the mornings and at nights, at each time an ounce and a half or two ounces is good against the hot fevers. Drink the same water in the aforementioned manner for 12 or 13 days continuing is good against the hot dropsy. In the mornings, at noon, and at nights, drink the same water at each time an ounce or an ounce and a half is very good for the liver, as it comforts and strengthens the liver, it takes away the natural heat of the body. the liver, when clothes or tow are placed within it, and laid outside, on the liver D. In the morning and at night, drip the same water from it, at each time an ounce and a half, or two ounces, for six or eight days continuing, is good for those who engage too much in the work of love or generation, whose liver destroys and dries them.\n\nLaundula in Latin. The best part and time of its distillation is the flowers and the herbs chopped and distilled together in the end of June.\n\nA The same water is good against headaches. Anoint the head with the same water and let it dry by itself. Drink an ounce every night for nine to twelve days continuing.\n\nB The same water used in the aforementioned manner is very good against cramps.\n\nC The same water used also in the aforementioned manner is very good against cold paralysis.\n\nD The same water is good against various illnesses, against palsy, and for sleeping limbs, two or three times. An ounce or two or three weakes of the same water drunk at each time, and every day the members rubbed with it and let dry by himself. The same water drunk and used in this manner is good against trembling of members and hands. An ounce or an ounce and a half of the same water is good for those whose tongue has become black and cannot well recover. The same water is good for limbs that are lame, rubbed with it and let dry by himself, as it will help if anything brings the lame members to their might. The same water is good for those who have great pain in the head coming from the cold, the head well rubbed with the same and let dry by himself will help surely. A little stem of the herb of Moderworte stepped all night in wine and then distilled. Drink a spoonful full fasting from the same water causes a man to have sharp wit. \"A good understanding and good memory are necessary to keep and remember every thing that is possible for a man to remember. C The same water is beneficial for those whose stomach is troubled by cold and uncleanness. D Drinking an ounce and a half of this water makes them merry and refreshed again, having been before sorely troubled with anger. It also makes the mind soft and amiable, and improves the complexion. E The same water preserves a man from gray hair. F Drink two doses of the same water a day, at each time an ounce, and wet the body with the same water and let it dry by itself. G This is also beneficial for those who have fallen into palsy and have trembling in their members, whether it be in the head, hands, or feet. They should drink half an ounce of the same water mixed with three ounces of wine each day, and rub the members with it and let them dry by themselves. Then they will be healed.\" The same water is very good for those whose tongue is wounded with such sicknesses and who cannot speak. They shall take a blue woolen cloth wet in the same water and wash the tongue often with it, and it shall become whole again, and the sore also.\n\nAn ounce of the same water mixed with a dram of turpentine and given to those who have falling sicknesses will help them greatly, and they will recover fully.\n\nThe teeth and gums often washed with the same water drink away the stench of the evil breath and the ill teeth.\n\nA person who is dyspeptic in the logs or stomach and is swollen with great sickness shall drink an ounce of the same at each time mixed with wine, and then he shall become whole and regain appetite for meat.\n\nTwice in a day drink an ounce of the same at each time and lay it upon swellings; it is also good for diseases in the guttes.\n\nThe same is good for scabbes and pustules. and other impostumings on the body were washed and clothes wet therein, causing them to break. A The same water is good against unwittingness and madness of the head. Drink it in the morning and at night, at each time an ounce, and anoint the head with it. Let it dry again by oneself. O In the morning and at night, drink an ounce at each time, sir, or for eight weeks continuing, is good for women who wish to conceive a child. And it is also very good against all evil moist matters in the body. P The same water is good against impetigo and the custom in the face. Anoint or mix therewith some special substance, and rub it twice or thrice a day. Then it will cause the same to vanish. Q It is good against evil-smelling and excessive fluidity of the body. When the body is rubbed and washed with it, it sets them to be whole. R Flesh or other things sprinkled with the same water remain long. The same water is very good against impostumes in the mouth, drink twice a day, an ounce at each time. Twice in a day, drink an ounce and a half of the same water at each time is good against dropsy. Also, drink the water in the aforementioned manner to withdraw all evil humors from the body. An ounce and a half of the same water, drunk fasting for six or seven days, cleanses and purifies all evil moisture in the body and withdraws all evil impurities. The same water, drunk in the manner before said, purifies, cleanses, washes, and consumes all unclean blood in the body within three or four weeks. The same water, drunk fasting in the morning, at each time an ounce and a half, and clothes wet in it and laid thereon. A parson who has eaten a spinner/venom/or other unclean things, let him drink of the same water, two ounces because the same water does not allow unclean things or venom to remain in a man's body. Twice or thrice a day, wash the wounds/sores with the same water and a cloth wet in the same, it cleanses them and preserves them from evil flesh. In the morning, Lily of the valley in Latin. The best part and time for its distillation is only the flowers distilled in the midst of May. A. The same water drunk by a man suffering from the sting of any venomous beast or worm, as a spider or similar, clothes wet in the same water and laid upon the injury, is very soothing for the same and also heals it. C. Also, the same water drunk in the morning and at night, an ounce and a half at each time, is good for the biting of a mad dog, if clothes are wet in it. A person stung by a bee, wasp, or other stings should lay a cloth wet in the same water next to it in the morning and at night. E Two and a half or three ounces of this water help a woman in labor. F This water heals and helps all kinds of unclean sores and diseases, especially for the eyes, as it clarifies them and removes the fleas when applied to them at rest. G Drink an ounce of this water in the morning and at night. Anointing the head with it strengthens the brain and mind or wits. H In the aforementioned manner, drinking this water strengthens and comforts the brain. I Drink an ounce and a half of this water in the morning and at night. \".xxx. or .xl. days continuing is very good for those who have falling sickness.\n\nIn every morning, drinking of the same water fasting is good for those who fear becoming leprous.\n\nL In the morning, at none and at night, drinking of the same water at each time two and a half ounces, continuing for three or four days, is good for women who have too much of their flowes.\n\nM With the same water often anointed on the tongue, causes speech to return which was lost.\n\nAt every day, drinking of the same water at each time an ounce and a half or two ounces, continuing for six or eight days, is good for women who have lost the milk from their breasts, as it causes the milk to come again.\n\nO An ounce and a half, drinking of the same water every day continuing for three or four weeks, and rubbing the hands with it only over the elbow, is good against trembling of the hands.\" When one wishes to go to bed, he should wash his hands well with common water, then make them thoroughly wet in the same water, and rest without drying his hands. In the morning, he should follow the same routine. For those with trembling in the head, apply oil in the morning and at night on the temples. This remedy is effective if done daily. Drink an ounce and a half or two ounces of the same water at each instance in the morning, at noon, and at night to help with stitches around the heart. Twice or thrice a day, drink an ounce or an ounce and a half of the same water at each instance to help with liver heat. The same water is beneficial for a man's yard or cods, whether they are swollen or about to rot. If a cloth is wet in the same water and wrapped around them. Drink twice a day from the same water. An ounce is beneficial for women whose flowers have hardened, causing them to become soft. A body that falls so hard that he has lost his speech, let him drink twice or thrice a day of the same water and he will regain his speech. In the morning and at night, drink of the same water at each time, an ounce and a half or two ounces. This is effective against the stone. Drink in the same manner, of the same water, at each time, two ounces. This cleanses the reines.\n\nThe best part and time for distillation is when the fruit is fully grown and well ripened, around the month of August. The entire fruit should be chopped and distilled. Drink a morning, at noon, and at night, at each time, an ounce and a half or two ounces of the same water. This is used continually for three or four weeks and is effective against the stone. CRassula minor, or C. vermiculare, in Latin. The best part and time for its distillation is only the herb distilled in May. A The same water collects marvelously all manner of hot impurities, whether they be within the body or without, but it shall not be drunk. Instead, clothes should be wet therein and laid thereon. B The same water kills worms on heads, fingers, and other places if clothes are wet therein and laid thereon, three or four times a day. C The same water is a repercussion, majorana or samouce and a half, and the head enjoys it with it, causing a good remembrance and memory. In the aforementioned manner, it drank and used it comforts the brain and the head. K In the morning and at night, drink an ounce or an ounce and a half of the same at each time, warmed. L In the aforementioned manner, the same water was called the flowers in women and dried the womb, named menstruum album. M The same water drunk in the morning and evening. at night, at each time, an ounce or an ounce and a half, drieth out from the body all evil matters and humors; and causes the body and narrow-breasted persons to become larger about the breast; the breast is lighter and clean, and it strengthens and comforts the heart. N It is also good against the flood of the head and against the mire when a little of the same is snuffed up in the nose. O In the morning and at night, drink of the same; at each time, an ounce or an ounce and a half; comforts and strengthens the moder in women. Menta in Latin. The best time for its distillation is the herb chopped and distilled in the midst of May. A The same water is warm and dry, dissolving, digesting, and consoling the vigor of the stomach through its well-smelling virtue; in the morning and at night, drink of the same; at each time, an ounce and a half. B The same drunk in the aforementioned manner, and the stomach enjoys it outwardly. The same is used in the manner described to help those who cannot keep their meat in their stomach. It is also effective against the stopping of the liver, milk, and veins and conduits of the veins. Drink three times a day of the same water, at each time an ounce, to strengthen the stomach and stimulate appetite. Drink the same water and wash the mouth with it often to alleviate bad breath. The same water is very good against faintness and dizziness called syncopis, when bread of barley is soaked in it and vinegar or wine is added, and it is held before the nose. Drink three times a day, at each time an ounce or an ounce and a half, and lay an ounce outside on the mother to cleanse the mother in women. An ounce and a half of this water, wet and laid upon a woman's breast, causes the rounded and congealed milk to be well dissolved from the nipple. It is also good for venereal and other diseases.\n\nDrink an ounce or an ounce and a half of this water in the morning and at night for protection against the spoulworm in the body.\n\nDrink an ounce and a half of this water in the morning, at noon, and at night for those who are rent, young or old.\n\nMix an ounce and a half of this water with three ounces of good white wine. This comforts the cold stomach and warms it again.\n\nPapaver in Latin. The best part of its distillation is the poppy seed from the white poppy. Afterwards, of the white gray poppy seed, chopped and distilled or burned in the beginning of June.\n\nThis same water is good for the red spots on the face, wash the face twice a day with it. The hands washed with the same and let dry by himself. White hands C. Two ounces of the same george to bed and the temples and the betting ways rubbed therewith. This causes well to perspire and keep good rest D. The head anointed with the same water twice a day and let dry again softens the pain in the head. E. The same water quenches all heat rashes wet in the same and laid thereon three times a day F. The same is good for those burned three times a day with heat rashes. Wet them in and laid thereon. Lenticula aqua vel lentigo in latin. The best part and time of his distillation is A. They shall be thoroughly washed and a little dried again, and distilled in June. In the morning, at noon and at night, drink of the same water, an ounce at each time, helps a person inwardly burned or inflamed in the body. If it is outward, wet tow in the same and lay thereon three times. in a day and at night, Bois Maii in Latin. The best part and time of his distillation is when you shall find me in the midst of maye where the moon is new. Tessaria or herb fullonum in Latin. The best part and time of his distillation, the herb and the root chopped together and burned or distilled at the beginning of June. A three ounce dose of the same water is good against the pestilence. In the morning and at night, drink two ounces of the same water each time, good against impostumes and strains around the breast. Sanguis humanus in Latin. The best part and time of his distillation is the blood of a maiden of thirty years old, warm and moist in nature, rejoicing. of mind, fair, clear, and holy,\nfrom all ailments that let blood,\nthrough the excessive flow of blood,\nboiled or distilled in the midst of the May, or about the May.\nA The same water is good against a consumed member,\nthe member well and sore rubbed with it three or four times a day,\nuntil it returns to its right condition.\nB In the morning and at night, the same water is good to drink,\nat each time an ounce for the Priscus and etasis,\nand for the consuming ailments of the longues,\nand also against the consuming of the longues, and the consuming of the body.\nC With the same water, the head is anointed, which makes the hair grow.\nD The fistulas are washed with the same water,\nand dropping them in it makes them heal.\nFimus humanus in Latin. It is distilled in this manner.\nDistill man's torso in an alembic,\nand ensure that no water comes to it,\nand that he is a little dry,\nwhen you distill it. hede for his smelling and secondarily in a new glass in balneo Mary, in like wise do with the blood. The same water is costlier than gold to many diseases, and specifically for the burning, if a body were burned, he shall be anointed with the same water in the morning and at night, and he shall be whole. The same water put in the eyes, withdraws the flood of the eyes, breaks the skin of the eyes and puts away the spots of the eyes. It is also good for many diseases of the body, and some call it aqua vitae, as they call the burned wine. Every day rub and wash the bald place for three days continuing, causes the hair to grow. The same water heals all impostuming coming on the legs, and the disease named mal. The same water rubbed on the temples of the head withdraws all tearful and horrible dreams. A body that has a red face, like if he were leprous, shall wash his face with the same water, then it. The best part of his distillation is only the root, chopped and distilled at the end of May and not later. Drink the same water in the morning and at night, an ounce or an ounce and a half is very good against Strangury. The same water is good and beneficial for the sperm, moving and provoking the work of Venus or lechery. Capillus Venetus or CoriaDE. The best part and time of his distillation. In the morning, at noon, and at night, drink the water. An ounce or an ounce and a half of the same water is very good for those with spitty blood, as it comforts them. Wash the face twice or thrice a day with the same water and let it dry by themselves is good against the spots on the face. Three or four times drink lukewarm water an ounce and a half or two ounces a day is very good for women whose mothers run upward to the heart, and also for those who have shrinking about the navels. In the morning, drink two ounces at each time for two days continuing kills the soul worm in the body. In the morning and at night, drink an ounce and a half at each time for two weeks continuing is good against swelling. The same water is good against paralysis when wet with a cloth and laid on, as it eases the stiffness. Also, wet evil clouts in the same water. layde ther vpon.\nL An ounce and a halfe dron\u2223ke\nof the same water twyse in a day\nis good for the euyll drye hote seke\u2223nes\nin the body / for it laxeth the bo\u2223dy.\nM Vsca in laten. The same wa\u00a6ter\nshall be dystylled of the co\u00a6mon\nflyes / and it wyll be come som\u2223what\nblewe. A The sa\u2223me\nwater put in the euening an hou\u00a6re\nbefore nyght in the iyen withdry\u00a6ueth\nall spottys and skynne from the\niyen / contynuynge thre or foure we\u2223kes\nat euery nyght. B\nThe same water causeth to growe\nfayte and longe heres / whan the he\u00a6res\nbe wet with the same euery day\ntwo or thre tymes / thre or foure we\u00a6kes\ncontynuynge. And it shall be dys\u00a6tylld\nin this maner / drawe aclothe\nstreght ouer a panne or a bacyn / or\nouer an other holow dysshe of erthe / \nand laye the flyes in a smalle bagge\nvpon the clothe / and than take an o\u2223ther\nbacyn with fyre / and set it vpon\nthe bagge with the flyes / and than\nronneth the water thrughe the bag\u2223ge\nand clothe in the panne or bacyn\nBycause yf ye sholde dystylle it in a helmet should stain so severely that the helmet is destroyed, and nothing is worthwhile in this manner, except for an earthen pan is necessary. More cells in Latin. The best part and time of his distillation is when the berries are fully ripe and not yet fallen down. A. Drink three or four times a day, an ounce and a half at each time, and often, it dries up the impostumating throat named Squinancia. B. In the morning and at night, drink of the same water, two ounces at each time, for six or seven days continuing, it dries up the impostating in the breast and in the body. C. In the aforementioned manner, drink of the same water, is good for those who have fallen and have congealed blood in the body, as it withdraws it away. D. In the same aforementioned manner, drink of the same water is good against the cough, and causes a large breast E. The same softens The senewes, rubbed on themselves, are often let dry. The water distilled from unripe molasses is good for the eyes when anointed with it. Roude about the water of unripe molasses is one of the principal things for the spleen in the throat, named Vnala, especially when it is gorged twice or thrice a day and drunk at each time an ounce and a half. It takes away all scabs, sores, and heat of the throat, as I have often proven. In the morning and at night, drink an ounce and a half or two ounces of the same, and mixing it in the drink is good for impostumes of the liver. Blata vel blet. Raffanus Major in Latin. The best parchment and time for his distillation is the root only chopped, burned or distilled in July when the sun is in Leo and the moon in Aries. Then his work is most meritorious, outdrying the superfluities. The same water is good against brown blains in the morning. at night, clothes were soaked in it and laid thereon. B\nThe same water is effective against the canker; in the morning and at night, wash with it and soak clothes in it. C\nThe same water used in this manner is effective against the fistula. D\nThe same water is effective for sores that cause great itching and are not open, wash twice a day with it. E\nThe same is effective for sores causing itch and tears; wash twice a day with it and wrap in a wet cloth. F\nIn the morning and at night, drink an ounce or an ounce and a half of the same water; it is effective against the gout in the gut. G\nWhen a body has venom or other unclean meat in the stomach, drink about three ounces of the same water; he will be made whole quickly if he has both eaten and drunk it. H\nDrink the same water in the morning and at night for three or four weeks continuously; for an old person, use two ounces. for a young person, an ounce / for a child, half an ounce / is good for the stone,\nwhen it is distilled in the manner\ndescribed. In the described manner, drinking of the same water causes wellness and cleanses the kidneys and bladder.\n\nDrink in the morning and at night, at each time an ounce and a half, cleanses the breast and is good for the cough. L Drink in the described manner of the same water, is good for impostumes on the liver, and strengthens the liver M.\n\nOf the same water, put in the ears, draws out the impostume of the ears N.\n\nDrink in the morning and at night, at each time an ounce and a half, opens the stopping of the liver O. Of the same water, somewhat salted and made lukewarm, drink two ounces fasting, and half an hour after that, take a feather wet in oil and put in the throat to avoid old, cold moistures and the watery Colera, from which comes the tertian and quartan fevers. The same water withdraws it away from P in the morning and at night, drink an ounce and a half of the same at each time for dysury and strangury. Q Two ounces drunk of the same fasting purges the ill stomach and withdraws all evil out of the stomach and body. R The same water withdraws the wolf in the legs when washed with it, and clothes wet in the same and laid upon. The best part and time or season for their distillation is A They shall be gathered in May before the sun rising B The same water is good against the roseme in the face, wash twice or thrice a day. Milium solis. vel Grana solis. or Gromwell in English. C The best part and time of its distillation is D Leaves stopped from the stalks and distilled at the end of the month of May. D Drink an ounce and a half of the same water every day for eight or ten days continuing is good for the stone and against the gravel. Serpentina or bistort, in the morning and at night drink of the same water at each time an ounce for six or eight days continuing is good against the cough E. Drink two ounces of the same water for those who pass it with pain G. If the feet are full of frost or frozen, he shall wash them with the same water in the morning and at night, and he shall be whole H. When a body is stung, the wound should be washed with it and clothes wet laid upon it. Cotton wet in the same water and put in the nose holes is good against Polypus, that is stinking flesh in the nose K. The same water is good against the cancer which ulcerates and that same is an ill apostumating growth on the back with many holes, and at last becomes one hole, wash with this water two or three times a day and a linen cloth wet thereon laid upon it, then it becomes whole L. The same water is very good for those who are beaten, cast, fallen, or stuck, and who bleed or have bled inside, or who have congealed or run blood under the skin. A pound of the same water should be taken, hempe seeds steeped and strained through a fine linen cloth, like milk is strained from it. Give dry drink to the patient in the morning, at noon, and at night; at each time, give an ounce and a half mixed with a quarter ounce of sugar.\n\nNepita velmenta no longer smells in Latin. The best time for its distillation is when the leaves are stripped from the stalks and distilled at the end of June. A two-ounce draught of the same decoction sweetens one.\n\nB In the morning, at noon, and at night, drink of the same; at each time, an ounce and a half mixed with a quarter ounce of sugar.\n\nGood for those who have pain in the mother coming from heat or cold.\n\nE The same water is good for the axes when the body is rubbed with them or the axes are coming.\n\nIt is good when the body is stung. of a worm or one in a day drank of the same water an ounce and a half and clothes wet therein laid there upon G The same water withdraws all venom for all that if a body had it taken a hole day and night, he shall drink of the same in the morning, fasting, at each time an ounce and a half .10 days H In the manner aforementioned drank of the same water is good against paralysis I The same used as aforementioned is said to be dried up the axes and the fourth day axes coming of melancholy K Every morning and at night drank of the same at each time an ounce and a half is good against leprosy L The same is good for women who have spotties in the face / abiding of their child bearing twice or thrice the face anointed with the same and let dry again by themselves M The same twice in a day put in the Olatrum vel vua vulpes in Latin. The best part and time of his distillation is / when it bears green berries; then the leaves stripped from the stalks and distilled A The same is good against the Here is the cleaned text:\n\nhinder it from the neck / clothes wet in the same and laid on the neck in the morning at none and night every day continuing this helps\nB The same is good for pain in the head coming of heat / when the head is often encountered therewith / and let it dry again by him self\nC Clothes wet in the same water and laid upon the gout and paralysis / in the morning / at none and night for two or three days continuing ceases the pain\nD Used in the aforementioned manner is good against the sore named the shone.\nE The same water cools and quiets all ill heat and sores / it dries also all heat of the body / inward and outward / drink of the same in the aforementioned manner and clothes wet therein / and three or four times lay it on between day and night\nF It is also good against pain in the trees / twice or thrice a day clothes wet therein & laid thereon\nG It is primarily good for the hot impostumes / clothes wet therein & laid upon H It is also good against the pain in the The same is good against pain in the hips; clothes wet in it and laid upon the breast. It is good for the throat, in the morning and at night. Gargle with it and wet clothes in it, lay them on. The same water cools and quenches the liver's heat well, when clothes or hemp are wet in it and laid thereon, in the morning at none and at night. It is also good for those who are rent; wet clothes in it and lay them on twice or thrice a day. Drink an ounce and a half of it at each time, three times a day, for those who stretch by night in their sleep. It does not harm or hinder. In the morning and at night. mornings and at night drinks of the same / at each time an ounce and a half for fourteen days continuing is good for the stone. A body which cannot sweeten shall drink of the same water and of the water of wormwood / if it is almost three ounces, then he will sweeten R. When the breasts of women are swollen, clothes wet in the same laid warm upon them for two or three days continuing helps. The best part and time of his distillation is / about St. John the Baptist's day / so green stamped and distilled A. The same water is good for a wounded person / to drink it twice or thrice a day if the wound is inflamed and doubts wet in it are laid upon it, it helps very well. B. Two or three times a day drink of the same / at each time an ounce or an ounce and a half is very good against all heat / and clothes wet in the same and laid thereon. It is also good for the black blains / and for the blains named An tear / and they are the blains of the eyes. pestilence/ linen clothes or rowe wet in the same water and laid upon two or three times a day\nC Drink of the same water, two ounces or two ounces and a half is good against the pestilence.\nD Clothes wet in the same water and laid upon the black blains or upon anther, wherever they be on the body, withdraws the heat and soothes the pain and heals them.\nV Irisco etex\nA Drink of the same water with the third part of vinegar is principally good for those in whom the heat comes on, and let them bleed before the twenty-fourth hour, repertum est veritarium consonium est, is truly found against the pestilence. B The same water is good against the pyretic and singing in the ears.\nAnd a body which does not have them, shall be cleansed with a little sponge in the ears, and put at each time therein of the same water, so that he becomes able to hear again.\nC It is also good gargled for the impostume of the throat, named Squinantia. You may also burn. or distill the shells / when the nuts are ripe when the shells lightly separate from the nuts.\nFolia nucis in Latin. The best part and time of his distillation is / the leaves stripped from the first branches of the nut tree, chopped and distilled at the end of May. A The same is a principal water for drying sores and boils / when they are not deep but only through the skin. For it causes the skin to grow there / in the morning and at night, wash with it and lay clothes wet in it.\nBadices Vertice in Latin. The best part and time of their distillation is / the roots gathered from the larger nettles at the end of canicular days / clean washed and distilled A In the morning and at night, drink of the same water at each time, an ounce or an ounce and a half. It is good against the old colic in the belly / and it can set it to vanish. B In the aforementioned manner, drink of the same water / is good against the old cough and withdraws it. C The same The text appears to be in Old English, and it seems to be describing various uses of the herb \"vervain\" (Vervain in Latin) for medicinal purposes. Here's the cleaned text:\n\nwater drunk in the forementioned manner\nbreaks the impostumes of the lungs\nD Creates deep and clean wounds\nwashed with the same purifyeth\nall the uncleanliness and stinking of the\nwounds E In the morning and\nat night, drank of the same / at each\ntime an ounce and a half preserves\na man from the fall of the palsy.\nE The same is called seme verte in Latin. The best\ntime of its distillation is / in August\nA The same causes the\nhands to be white / in the mornings\nand at night often washed with it\nand let dry again by himself.\nVervain in Latin. The best time\nof its distillation is The\ncommon nettles / the leaves and flowers\nstripped from the stalks / & distilled\nabout the time & day of St. Margaret\nA In the mornings / at none and at night /\ndrank of the same at each time an ounce and a half\nis good against the gout in the guttes\nB The aforementioned manner of drinking it is good against the shrinking\nin the belly. C In the aforementioned manner, drank of the same, is good for The mother, when she pushes forward, drinks an ounce and a half of the same water in the morning, fasting, and at night goes to bed with dryness the stone and the diseases of the rain coming from cold. An ounce of the same water, drunk fasting, is good against worms in the belly. At none and at night, drink the same is good against the cold cough. In the manner aforementioned, drinking the same is good for those who have a heavy breath and are faint from cold. In the aforementioned manner, drinking the same is good for rising up and blooming in the belly. The same water is good for great unclean wounds and impostumes; in the morning and at night, wash them with it and wet clothes in the same and lay them upon. The same water is good for those who have i\u0304postumi\u0304g, which flows and runs, in the morning and at night, wash them with it and wet clothes and wring them out again and say on them. With the same water, wash the dog's bite and clothes. The best time for his distillation is the leaves, roots, and their substances distilled when they bear flowers. This water of red nettles is very wholesome for washing biles in the aforementioned manner.\n\nEVfragia in Latin. The best part and time of his distillation is the leaves, the root, and the stalk chopped and distilled at the end of May.\nThe same water heals the yard of a man in the morning and at each time, drink an ounce and a half.\n\nAristologia longa in Latin.\n\nThe best part and time for his distillation is the leaves, the root, and the stalk, chopped and distilled at the end of May.\nThis water heals the yard of a man in the morning. Drink an ounce and a half at each time. Night washes them with the same water that eases the cramp and gout in the afflicted members, washing and letting them dry again by themselves. C This is good for ill legs washed with the same water and clothes wet and laid on. D In the morning and at night, drink an ounce and a half of the same water; this stops the pain. E In the manner described, drinking the same water and wetting clothes in it, and laying them on the side, eases the stitches in the side. F In the morning and at night, drink an ounce and a half of the same water; this reduces the swelling and greatness of the belly, coming from the mother. G The same water is good for old, flowing wounds; wash them in the morning and at night with the same water and wet clothes and lay them on. H The same water heals the gut of the foundation when it is. Go out / than a sponge wet in the same\nand lay upon K. It is good for fistulas when they are washed with it and clothes wet in it.\nlay upon L. The sponges full drank of the same in the morning.\nAnd at night ameliorates Reuma, that is the murrain and flood in the head. M\nIt is also good drunk in the aforementioned manner for those who are narrow on the breast.\nIn the morning and at night, drunk of the same, at each time an ounce or an ounce and a half, continuing for three or four days, purifies the woman after childbirth. O\nIn the morning and at night, drunk of the same, at each time an ounce and a half, heals the diseases of the milk. P\nIt drank in the aforementioned manner for ten or twelve days withdraws the acutes or fevers. Q. The same water heals the small holes, the little blains, and scabies on the woman's secretive members. Often wash them with it and wet the clothes in it and lay them upon.\nSalvia in Latin. The best part and time of its distillation. The same water drunk in the morning and at each time, two ounces; and wine mixed with it, is for those with a cold liver.\n\nThe same water rubbed on the members and let dry by oneself, and often drunk, is good against palsy.\n\nThe same water drunk in the morning and at night, two ounces or two and a half ounces, is good against cramps, the members being rubbed with it.\n\nUsed in the aforementioned manner, it is very good against the cold paralysis.\n\nThe same water is good for the sleeping members, often rubbed with it and drunk in the morning and at night, an ounce and a half at each time.\n\nDrink the same water in the morning or at night, an ounce and a half or two ounces, for forty days continuing, is good against falling sicknesses. \"Nightly drink of the same water, at each time an ounce and a half, is very good against headaches. Buglossa, or the ox-tongue plant in Latin, is called shepherd's tongue by some and grows on hard, stony ways. It is common and there is an herb called small ox-tongue that grows in gardens and other labor-intensive fields with many small flowers. Its stalk sometimes grows above a borage plant. In Latin, it is also known as buglossa silvestris or agrestis, and in some places, it has red roots. The best part and time for its distillation is the buglossa with the rough leaves and blue or red flowers, the root, the herb, the steles, and the flowers chopped together, and distilled at the beginning. Iuvenalia, when it has overmuch flower, comes after that the small buglossa is.\" The best and the first Boglosa. They shall all three be distilled in the following manner: A. In the morning and at night, drink the same water at each time, an ounce and a half or two ounces is good against the murrain in the head. B. The same water drunk in this manner comforts the brains which are burned with the burning colic and moisturizer. Therefore, it is good for those who are out of their wits and must be bound, and against the madness Mania, for the same water takes away melancholy. When it is drunk in the morning and at night, at each time an ounce and a half, and the drink mixed with it. In the same way, I myself have seen in the town of Dronke, drinking the same water in the aforementioned manner and washing your mouth with it, is good against the stinking mouth M. Twice a day, drink the same water at each time an ounce and a half, is good against all kinds of scabbes and leprosy, for it cleanses the blood. Mala mariana in Latin. The best part and time of his distillation is in the end of the second month of harvest. Stamped and distilled. A In the morning, fasting, at noon and at night, drinking the same water at each time an ounce and a half is very good against shrinking in the belly. B Water of the same herb distilled about midsummer on John the Baptist's day is very good against red faces when anointed with the same water and left to dry by itself. C In the morning, at noon, and at night, drinking the same water stops the diarrhea with its astringent properties. D Three times in a day, drinking the same water in this manner, melts the stone. E Drinking the aforementioned water in this way is good against gravel, as it cleans the bladder and the kidneys. Pomum in Latin. The best part of their distillation is the apples being completely red, and the reddest are the best. A. The same water is good against the cold burning and for a sore eating around about, and falling out with pieces or in what manner it is washed with the same water and clouds wet in it and laid upon in the morning and at night till it is whole. The same is good for colic and black blains; Flora pomorum in Latin. The best flowers Sanguis bouinus in Latin. The best part and time is of a black ox which goes in a good pasture where many flowers grow, distilled in May. A The same water is good against paralysis and woes, whether it comes of cold or heat, there with anointed and softly rubbed in the morning at none and at night for nine days continuing, and if the water harms him, it helps him; the truth is proven and discovered. B The gout was washed with the same water, & clouds wet in it & laid upon it. Fungus boictus in Latin. The best part and time of its distillation is the mushrooms growing on clean places distilled. When they are ripe. The same water is good against paralysis, in the morning and at night, with it applied and allowed to dry by itself. The same water, boiled or distilled in May, is the best water against red blains and pimples on the face, with the same applied and allowed to dry by the self. The same water is cold by nature in the third degree, therefore it is effective, but when applied externally, it dries out all heat of the body whereever it is. It is also good against gout and paralysis, soak cloths in it and lay them thereon. It is also good for the joints. It is also good for the sore, soak cloths in it and apply two or three times a day. Petrosilium in Latin, the best part and time of its distillation is the roots and the herb with all its substance chopped and distilled. Drink the worthy water of the same in the morning and at night, an ounce or an and a half at each time for 30 or 40 days. Continuous consumption is good against the breaking stone B. In this manner, drink of the same for two or three weeks. This cleanses the bladder and kidneys. C Two or three times a day, drink an ounce and a half or two ounces of the same. This passes well. D Drink in the aforementioned manner of the same. This cleanses the liver and aids digestion. E A place that is anointed with the same will become bald and takes away the heres of the same place. F Drink two ounces of the same in the morning and at night. This is good against dysury and strangury. G Leonis herb or rostrum porcinum in Latin. Only the pipes should be distilled from the same herb. A The same is principally good for black blains. Clothes wet in it and laid thereon, and also wash and drink an ounce of the same twice a day. B The same water is good against great evil blains on the legs and joints. It is good to wet them and lay two ounces upon, for the eyes it is beneficial to drink fasting every morning. Two or three times a day, drink an ounce and a half from the same vessel, this is effective against flooding in the members and joints. Wet them and lay it upon F. Drinking in this manner is effective against stitches in the side. Flos capitis monachi in latyne, the best part and time of its distillation is the flowers only distilled at the beginning of May. The same water is very good for the eyes when put there with the same water, washing the face and letting it dry again by oneself causes a fair and clear face. In the morning and at night, drink an ounce and a half from the same water at each time, this slakes all evil heat. Folia perserorum in latyne, the best part and time of their distillation is the leaves stopped up in the creation of the Moon when she is almost full and distilled. An ounce and a half of the same drank in the morning while fasting is good for the gravele B. Three times a day, an ounce and a half consumed at each time, cleanses the bladder C. An ounce of the same water given to young children is effective against the spoulworme in the belly D. Drinking two ounces or two and a half ounces of the same water for thirty or forty days continuously is beneficial against the breaking stone. E When it is added to food, it kills the worms within F. It is good for the pain in the head when anointed with it and left dry by oneself. Persicocum flowers in Latin. The best part and time of their distillation is when the flowers begin to bloom and start to fully emerge, and gather them as I mentioned before regarding apple flowers. An ounce and a half of the same, fasted upon, is effective against axes on the third day. The best time for their distillation is when flowers are fully open, near their falling, as I have said of apple flowers A. Drink the same water in the morning and at night, an ounce and a half for thirty or forty days continuing, is good against the stone B. Drink three ounces of the same water three times a day, it produces bile C. It is very good for the head, when it is anointed therewith, and dry by itself D. With the same water, rub the muscles and joints and let them dry by themselves, it withdraws the wetness from the members E. Drink three ounces of the same water three times a day, it cleanses the taints and the bladder F. Persicatia in Latin. The best part and time of its distillation is the herb, the stalk, and The route chopped together and distilled in the month of June. A It is a good water for scabies in the fundament/clothes. Wet them in it and lay them upon twice a day. Scabiosa feminina in Latin. And it is the scabious without stalks and with broad leaves. The best time and part of its distillation is the flowers and the chopped route boiled or distilled at the end of May. A Drink three or four times a day of the same water, at each time two ounces is good against impostumes in the breast, and causes it to be large around the breast. Terpillum in Latin. The best part and time of its distillation is the herb, the stalk, the root with it, and the substance chopped and distilled at the end of June. The same is warm and dry. And whoever drinks two or three times a day, at each time an ounce and a half, and rubs the head with it, it comforts the head and the brain. B It is good against biting of beasts in the morning and evening. Wash with it and clothes. Wet therin laid three ounces in the morning and at night, drank of the same. At each time, the drink mixed with it caused an appetite, as it comforted and strengthened the stomach. Two or three times a day, drank two ounces of the same, and the drink mixed with it weakened the hard stomach. In this manner, drinking of the same was good against strangury. Drank of the same mixed with wormwood water was good against daily aches, proven by true tradition, quenda\u0304 doctors. In the morning, at noon, and at night, drank an ounce and a half of the same, and washed the head with it, which dried the cold moistness and other evil moistures of the head. Consumed the flood of the head, named Reuma. The same drink in this manner comforted the sight. It is very good for those who have claimed it on a member and wet their clothes in it. Two or three times a day, drinking from the same water for three or four weeks is good for a cold liver and opens its stoppage. Herodias, in Latin, is the best part and time of its distillation. This is when it bears flowers and the herb is ripe.\n\nFlos hermodas in Latin.\n\nThe best part and time of its distillation is in the prime time, for at other times it has no flowers. The flowers gather when they are fully ripe, but not minding to fall off and then distilled.\n\nThe same is the best water for the holes of a man's yard, washed with it in the morning and may cause them to heal.\n\nIt is also effective against the fitches (worms) in the foundation in the morning and at night. Wash it with this and clothe it in it.\nLiquor vinegar in Latin. The juice of the vine shall be gathered in the beginning of April in a glass when the vine is cut and distilled in the bath of Marie. Set it in 40 days and rectified, and it shall be gathered from the most noble vine that can be obtained.\nWash it with the same water twice a day and let it dry by itself, is good against all itches.\nB Drink and mix with the same water, causes good wits and comforts them. C\nIt causes a fair, clear face, washed with it and let dry by itself. D\nEvery day washed with the same water for three or four weeks continuing, and let it dry by itself, is good for the eating in the face. E\nWith the same, wash the face and let it dry by itself, with dryness the ill and foul spots in the face. F\nThe drops gathered from the vine when the curdled branches are laid on the face (is good against the) Wrangenyle is about the Vitis in Latin. The best time for its distillation is the lettices of gentle and good French or Spanish vines growing in height and in places where the sun shines well and fairly.\n\nThe same water put in the Fel tauri in Latin. The best gall is of a black ox's bile; it should be obtained and distilled in July or in the canyrulet days.\n\nOf the same water, an hour before night in the eyes does withdraw the fleces and spots. The same water is good against the worm in the finger; wet the clothes therein and lay them on three times or four, continuing and wetting again when the clothes are dry and laid on again; then the worm dies.\n\nBaramos or Kalendula in Latin. The best part and time of its distillation is the uppermost with the flowers in the time when they are fully ripe, chopped together and distilled in valneo maria.\n\nThe same water is good against all diseases in the eyes. Wherever there are. it comes, whether hot or cold, it cleanses and clarifies them when placed in them for an hour before night, continuing for six or eight days, which makes the eyes clear and fair. Baffans major in Latin: The best part and time of his distillation is the roots in the beginning of the first month of harvest, small and distilled. A In the morning and at night, drink of the same water at each time, an ounce or an ounce and a half for thirty or forty days continuing, is good against the stone. B In the morning and at night, drink of the same water, two ounces and a half or three ounces, four or five days continuing, is good for those who have eaten or drunk poison. C The same water, drunk in the foregoing manner, causes urination and purges the place where the stone lies. D The same water is good for those stung by a spider or wasp. Washed with the same water and clothes wet in it and laid upon, of the same, frequently held in the mouth, is good for pain in the teeth. F In the morning, fasting and at night, drinking of the same water, at each time two ounces, continuing for three or four weeks, is good against the dropsy, and causes the water to depart from the body. If a body keeps itself from drink, a lesser body drinks the less and the sooner it will become hollow. G In the morning and at night, drinking of the same water, at each time an ounce and a half, is good against the yellow islands. H Two or three times a day and every morning, drinking of the same water, at each time an ounce and a half, or two ounces, kills the spleen worm in the belly. Two or three times a day, drinking of the same water, causes good digestion in the stomach. K The same water cools the hot swelling, for it resolves and consumes it. A linen cloth wet in it. Lukewarm laid it upon me twice a day to drink of the same water, at each time an ounce and a half or two ounces. This subtle, opening, and cleansing moisture is therefore good against imperigo and scrofula. Wash with it in the morning and at night, and let it dry by itself.\n\nDrink three times a day of the same water, at each time an ounce or an ounce and a half, which is very good against the itch on the fourth day and against the great shaking of the itch.\n\nIn the aforementioned manner and measure, drink of the same water, multiplies and provokes. Two times a day, drink from the same water; at each time, an ounce or an ounce and a half, promotes flowers in women. In the morning and at night, drink the same water; at each time, an ounce or an ounce and a half, is very good against the breaking stone in the bladder. Raffani in Latin. The best part and time of their distillation is at the beginning of June. In the morning and at night, drink the same water; at each time, an ounce or an ounce and a half, is good against the gravel in the veins and in the bladder. Marinus in Latin. The best part and time of his distillation is the leaves and the buds with the flowers stopped from the stalks in the time of his flowering. Whoever is swollen on the hip bone or on the knee with swelling or impostume, shall wet a small linen cloth in the same water, and lay it where the swelling is, for three or four weeks continuing, and it shall become whole again. Three or four times a day, drink the same water, an ounce or an ounce and a half at each time, continuing for two or three weeks. This rejoices the small vessels named arteries, as it opens the spirit of stopping.\n\nAn ounce of the same water, drunk in the morning while fasting, is good against the pestilence.\n\nIn two days, drink the same water, half an ounce or an ounce, during the time of two or three months, purging and making the blood clean.\n\nIn the aforementioned manner, drinking the same water for four or five weeks, is good for those who are narrow-breasted and have the cough.\n\nIn the morning, drink the same water, at each time two ounces, making a man courageous. It conforts the substance of the heart, and is also good against the painful distress of the heart.\n\nIn the morning and at night, drink the same water, at each time an ounce and a half, beneficial for him who suffers from consumptive diseases. In the same manner, one drinks of the water/ sharpens the tongue and causes one to speak clearly. And no one can tell the might and power of the same water P. In the morning and at night, the face is washed with the same water/ causes a fair and clear complexion. Q The head is washed with the same water/ and lets it dry again by itself/ preserves the falling out of the hairs and causes more to grow. R The same water, drunk and used to wash, defends a body from Antrax, that is the great evil favored blains of the pestilence T. In the morning and at night, the fistules are washed with the same water/ will cause them to heal. S The same water causes a body to appear long time fair and young/ who daily uses it mixed with his drink a little/ and outwardly rubs with it V. With the same water often washed, the teeth and gums are rectified and heals the fistules and gums thereon x. The same rectifies the evil wounds and impostumes/ for it dries. In the morning and at night, they washed themselves with it. In the morning and at night, he drank two ounces of the same for paralysis or paralysis. In the morning and at night, they anointed and rubbed the members with it and let it dry by themselves. This was good for paralysis and against the shaking and trembling of the members, and it rejuvenated the senses. Two ounces drank of the same dried out venom from the body, like a tincture. Two or three times, he drank of the same, at each time half an ounce, which rectified the mother. It caused women to be fruitful when they made a bath of his decorticum. The same bath was also a bath of life, a restraining and a withdrawing of age, and a renewing of the body, for it had many secret virtues. When a glass is full of the flowers and buried in sand more than half and let stand there for a month or more until the flowers become. The water set in the sun for almost forty days becomes clear, and the water of bawme has the property of comforting the heart, brain, and the entire body. It is good for weak eyes. It cleanses and whitens the eyes, and puts a stop to the formation of spots on the skin when a drop or two is put in the eyes at night. It also refreshes sleeping limbs in the morning and at night, and an ounce should be drunk at each time. It heals salt sores, fistulas, canker, and also acts as a remedy for aqua vitae when rosemary is steeped in it. But it is better to distill it. Water of rosemary, used three times a day, each time an ounce, and the drink mixed with it, and a cloth of silk wet in it. and outwarde layd vpon the har\u00a6te / \nwhyche is dysseased of colde / caw\u2223seth\nit to be hole.\n\u00b6Here after foloweth a fayte addy\u2223cyon / \nof the wyne of Rosemary with\nthe vertues and propryetes of the\nsame herbe / wryten by the moste ler\u00a6ned\nand experte mayster named. Ar\u2223noldus\nde villa noua / sayenge that\nhe gate of an auncyen physycyen the\npropryetees and vertues of Rosema\u2223ry / \nthe whiche he kepte for his secrete\nAnd sayde that one of his chyefe ver\u2223tues\nis in the wyne / another in a ba\u00a6the / \nthe thyrde in electuaryes / And yf\noyle were made of it / it sholde haue\nthe effecte and operacyon of hawme.\nAnd of wyne and the iuce of this her\u00a6be\nis made aqua vite The wyne ther\nof made confycte of other wynes / as\nis aforsayde hath many maruaylous\ngood propryetees / for it profyteth\nmoche for all colde sekenesses / It rec\u00a6tyfyeth\nalso and sharpeth the appety\u00a6te.\nIt conforteth / confyrmyth / iusty\u00a6fyeth / \nall the membres the vaynes / \nand the synewes. The mouthe was\u2223shed\ntherwith maketh it swete and To smell well and make the face fair that is washed with it. This washed with it keeps the hair from falling and growing at each washing. Used in meat preserves greatly against the heat of the sun and other sores and pimples. It also consumes the flesh and melancholy and properly comforts the substance of the heart. It causes also the age to give you youth and strength. If one is in health and uses it regularly, his body will not rot and it will preserve him in health. And if the teeth and gums are rubbed with it, it takes away the ache. It heals the cancer and fistula. And if anyone is weak from illness, the drinking of it restores his strength. Also, if you use toasted bread wet in the same water, it appetizes the appetite, comforts weak members, and sets them in vigor. Also, if wine is tempered with water of the decoration of the flowers thereof, it orders the ethics and. Epatykes, or a great secret, helps against passions of the heart, dysentery, and the flux. It also alleviates daily fevers, quartans, and lytes. It replaces treacle and helps against venomous foods and venom. It has great virtue in both food and drink, as it greatly comforts the regulated digestion in drink and helps the paralytes. It also helps gout and eases the labors of women with moist complexions, causing them to conceive.\n\nAn electuary made of the flowers of rosemary with honey, as mel rosarum is made, has a marvelous virtue. It helps with all things mentioned above. Also, an ointment made from this herb used in vapor baths destroys age and makes a man renew as the eagle in youth.\n\nIf oil is made from this herb, it is also approved. Take a vessel of glass and fill it with rosemary flowers, stop it with a clean linen and seal it with pitch. Bury the same in sand to the middle and let it remain a month or more until all the flowers are consumed to water. Then, the aforementioned water, being so clear and pure, shall be put into another vessel of glass. Purify it in the sun for three or four days, and the aforementioned water will be thickened in the manner of balsam. This oil or balsam comforts the heart, brain, and other body members. It also comforts all weaknesses and pains, wastes the webbed tissue, and eliminates all other eye pains. It takes away spots and pimples from the face, and similarly used in food and drink, it keeps the body in youth. After the aforementioned manner, it begets. the professor recommends a drop of the said oil for a sore, in cold water, which settles at the bottom and remains there. A drop put in a sore in the morning heals canker and spots, and keeps all other diseases that harm the sight. It truly heals if left for three or four days. Also, if wine water distilled through alembic, called water of wine, is tempered with this herb, it heals salt flame, scab, fistula, the common, which sores cannot be healed otherwise. And if the herb and flowers are put in the burning of aqua vitae, and with it wash the hands and other members of him who has the disease of the palsy, and in a short time he shall be whole.\n\nTanacetum in Latin. The best part and time for its distillation is the leaves and flowers crushed from the plant.\n\nCaulis romanorum in Latin.\n\nThe best part and time for its distillation is the plant's leaves and flowers. dystyllacyon is the leaves stripped from me, the stalks chopped and distilled in June. The same water is good and wholesome for fresh wounds in the morning and at night, clotes wet in the same water and laid upon them.\nB Clotes wet in the same water and said upon the canker, also washed with it twice or thrice a day.\nC The same water is good against all old sores, washed with it two or three times a day and clotes wet in the same and laid upon.\nCAulis rubea in Latin. The best part and time of its distillation is the leaves broken from the steles, chopped and burned or distilled at the end of May.\nA In the morning, fasting, three or four ounces drunk of the same water slakes the belly.\nB In the morning and at night, an ounce or an ounce and a half drunk of the same water at each time, and continued for two or three days, is good against the dying of the head.\nC An ounce or an ounce and a half drunk of the same water,\nD is good against the palsy. The members and joints rubbed with the same water and let dry again by themselves is good against the shrinking and trembling of the members and strengthens and comforts them. The same water is good to be laid upon all hot places and injuries. In Latin, it is called RVVta. The best part and time for his distillation is when the leves are stopped from the eyes and burned or distilled in the midst of the maye. In the morning and at night, drink an ounce and a half of the same water at each time for eight or ten days continuing is good for the ill liver. In the morning and at night, drink an ounce and a half of the same at each time withdraws lechery. Two times a day drink an ounce and a half of the same at each time is good for the ill liver, milk or stomach. Three times a day drink two ounces of the same water at each time. The drink also mixed with it is very good against parching and cramping in the stomach. In the same manner, the drink of the same helps the longues. F In the same manner, the drink of the same sets swelling on the breast and under the ribs, and softens the breast. G Drink two or three times a day of the same, at each time an ounce or an ounce and a half. It withdraws wind from the belly. H It heals the paralysis coming in the morning and at night, washing with it and clothes wet laid thereon. I Drink two or three times a day of the same at each time an ounce and a half, which helps the birth. Therefore it is harmful for women who bear children, as they should labor before their right time. BB Drink an ounce of the same water for four or five days continuing in the morning. It purifies the flows in women. CC Drink an ounce and a half three times a day of the same water, three or four days continuing, which is good against. The same water slakes the pain before on the finger, named the vike. If clots be wet in it and wrapped about the finger, especially what troubles the finger is in the finger. An ounce and a half of the same water drunk in the morning fasting is good against the rumbling in the belly. The same water drunk in the morning fasting is good against the rumbling in the belly. The same water drunk in the aforementioned manner stops the flood in the belly, that is, the slime or great rolling sensation. In the morning and at night, drink an ounce and a half of the same water at each time, or else two ounces for ten or twelve days continuously, is good for fevers or aches. In the morning fasting, drink three ounces of the same water for two or three mornings and days continuing. The same water strengthens the sinuses and veins, often rubbed with it for six or eight days continuing. Twice in a day, the mouth is washed. The same water is good for those with rotten teeth. Gums will rot with it LL. The same water is effective against pain in the kidneys, rubbed into them with a cloth and the body wet in it and laid upon twice a day. In the morning and at night, drink an ounce and a half of the same water. It heals a bite of a mad dog and, when washed with the same water and the body wet in it, lays it on. It is also effective against all venomous bites of venomous beasts. It may also be in the saddle of a tritacle. Whoever has the same water in his house cannot be hurt by the devil by the grace of good PP. Two ounces drunk daily for thirty or forty days continuing is good for falling sicknesses. The same water is effective against Lombrici terce or ischias in Latin. The method to gather these worms is to put red oil on the water upon a good and fat earth. Consolida regalis in Latin. best part of his distillation is the herb and flowers chopped together and burned or distilled in the beginning of June. It drank three times a day, at each time an ounce and a half, or two ounces, and the drink mixed with it, is good against natural heat A. In the morning, fasting, drinking an ounce and a half of the same water at each time is good against the pestilence D. Two or three times a day, at each time two ounces, is good for venom in the body, whether it be impostuming or swelling E. Clothes wet in the same water and laid upon the eyes pulls out all manner of rednesses out of the eyes and causes them to be fair and clear, and defends them from redness F. In the morning, fasting, drinking three ounces or three ounces and a half, causes the lasciviousness G. It drank every morning and night, at each time on ounce and a half is good for the gout in the gut H. Drink. The same remedy, given in the aforementioned manner, is beneficial for those who cannot keep their meat in their stomach. In the morning and at night, drink two and a half to three ounces of the same at each time, continuing for two or three days, is good for strangury and dysury (K). In the morning, fasting, and at night, go to bed having drunk an ounce and a half or two ounces of the same water at each time, for x or 10 days continuing, is good for the stone (L). Three times a day, drink an ounce and a half of the same at each time, for five or six days continuing, is effective against the gravel (M). When the body gets an unnatural heat, take an ounce of the same water, an ounce of rose water, an ounce of water of violets, an ounce of water of borage, and mix them together. Drink this mixture in the morning and at night. Zizania in Latin, and it grows in rice fields and other wet places, has small purple flowers. The best part and time of its distillation is the herb with all its substance. A. In the morning and at night, the members rubbed with the same water is good against the consuming of the members.\nB. Of the same water, put in Boswellia serrata or Rosa agrestis in Latin. The best part and time of its distillation is when it is in the right season and begins to open the leaves, plucked and distilled.\nA. In the morning and at night, drink of the same water is good for all internal ailments at each time, an ounce. Wet clothes in it and lay them outside where the heat appears.\nC. The same comforts the head when the hands and feet are anointed with it, not the head itself.\nE. The same water is good for sick people who faint from natural heat, two or three times a day anointed externally.\nF. In the morning, at noon, and at night, drink of the same water, an ounce at each time, and wash the mouth with it, withdraws the stinkiness of the mouth.\nG. The same water is good against red and impostumes\niwen / an hour before the night\nput in the iwen / some days continuing\nF Four ounces drank of the\nsame water in the morning, fasting\nwhen the water is new and fresh\nloosens the belly which is too hard from heat\nI In the morning, at none,\nand at night, drank of the same water, which is metely old, at each time an ounce,\nand clothed wet in it and laid upon the belly,\nstops the flow of the belly, which comes too much because of heat. K The same water is good against the hot liver,\nand comforts it, clothes wet in the same water or hemp tow and laid on twice or thrice\nin L In the morning, at none,\nand at night, drank of the same water, at each time an ounce,\nquenches the heat in the stomach and comforts it. M The temples, the beating veins, and the nose holes anointed with the same water,\nwithdraw the mire in the head,\nand cause good rest and well to sleep. N The same water cleanses. the stinking wounds / when they in the morning and at night were washed with it:\nIn the morning at noon and at night, drank from the same at each time an ounce:\nclothes wet and laid thereon outwardly:\nis good against the outward coming of colic P Of the same, held in the mouth for a long time, withdraws the pain in the throat Q In the morning at noon and at night, drank from the same at each time an ounce or an ounce and a half, stops the white flies named lyenteria in latrines R For one in dizzying and fainting, give him the same water, and rub his head with it. S With the same, rub the forehead, temples, the interiors of the hands and feet, and the nose: comforts the brain and head, and slakes the heat. T In the aforementioned manner, the same water rejoices and causes a body to be merry. V Drank an ounce of the same water while fasting is good against the natural heat. The same coming on the skin with red pimples and little blaines\nX A dram of powder shown to you, named Rasura eboris in Latin, put an ounce of the same water in it. It is very good to drink against any manner of swelling.\nRosa rubea in Latin. The water of the red roses comforts and strengthens, and cools the brains, the heart, the stomach, and the principal members, and defends them from dissolving. If the members were dissolved, the same water brings them back in their might with its smelling and odoriferous virtue, and stops it, when it is drunk in the morning and at night, at each time an ounce or an ounce and a half. B\nDrink an ounce of the same water for the natural heat of a body and the spirit, and preserves them from destruction.\nC Drink an ounce and a half or two ounces of the same water in the morning and at night to ward off Dysentery and Lentery. The same water used in the manner described is good against fainting caused by too much sweetness. When a body becomes faint, rub and wash the teeth and gums with the same water. This strengthens and comforts the teeth and causes the mouth to have a good odor. The mouth washed with the same water strengthens and freshens the flesh and makes the face well colored. The same water mixed with a little wine cleanses and dries the eyes, particularly half an ounce of the same water with half an ounce of wine, and in this melt or resolve Chura. Note: Water roses are good for diseases of fainting, as I have written about wild roses. But where heating is necessary and comforting, the water of wild roses should be used. It is also good for sore eyes coming from heat, when put in the eyes. dryueth al hete of the iyen / & yf it be\nso that the blode cometh down from\nthe hete in the iyen that the lyddes of\nthe iyen be swollen & rede also / than\na clowte wet in the same & layd vpo\u0304\nthe iyen / withdriuith al grefe and re\u00a6denes\nfrome the iyen.\nK Dronke of the same water\nfastynge an ounce and a halfe / co\u0304for\u00a6teth\nthe hede L\nThe same water is colde and\ndrie / and letteth neuer humours nor\nmoystenes come to the iyen / whan it\nis put in the iye\u0304 an howre before the\nnyght / and the iyen rounde aboute\nenoynted with the same.\nM Thre ounces dronke of\nthe same water and wyne myxced to\u00a6gyder / \ntaketh awaye the dasynge of\nthe hede / and strengtheth the leuer / \nwhan it is ful of hete and stro\u0304ge stop\u00a6pyng\nN In the mornyng\nat none / and at nyght dronke of the\nsame water at eche tyme an ounce &\na halfe / is good agaynst the rede and\nwhyte flyrce. O\nClowtes or towe wet in the same wa\u00a6ter\nand layd vpon the woundes / or\non the nose stoppeth the bledynge of\nthe woundes and rose.\nP In the forsayd ma\u00a6ner The same water quenches thirst and comforts the heart when anointed with it. BOsa alba in Latin. Those who are to be anointed with white double roses should be anointed three or twice a day with the same water. An ounce of the same at each time strengthens and is good against heart faintness. It strengthens the sinews and members rubbed with the same. With the same water, rub the forehead, temples, eyes, and behind the neck. This eases and comforts those who are faint, and it eases the moving of the blood. The same water is good for those who do not sleep easily. When rubbed on the forementioned places after bathing, it causes easy sleep. Or, if one is only rubbing sleepily, it helps well also. The same water, lukewarm, put in the eyes with a fair linen cloth or anointed with it after bathing, pulls out the heat from the eyes. ROsa bedagar or rosa vini in Latin. At none and at evening. Every night, drink an ounce of the same beverage at each time for some days. This is beneficial for those with a cold nature and for those whose stomachs have become cold. It is also effective for all ailments caused by cold, for those who faint from it. They should be anointed with the aforementioned method and drink the resulting beverage. It will strengthen and restore them.\n\nEvery day, put eight to ten spoonfuls of the same water in the ears for eight to ten days. This is effective against de.\n\nThe same water can be infused with whatever roses you prefer, but red roses are best. Afterward, use wild roses, then white roses, and finally eggplant.\n\nDrink four ounces and a half of the same water four times a day. This stops the red diarrhea (dysenteria in Latin) and white diarrhea (lienteria in Latin) effectively without harm or harmless side effects.\n\nPennyroyal in Latin. The best time and part for its distillation is when the roses are ripe. The leves of roses from steles, mixed with much weight of their rotes, stamped and distilled or burned\nA Person that hath fallen of the palsy, distillation is in the end of June,\nCerasia or grana regis in latin.\nthe cherries that I write\nof the coming great cherries with\nthe short steles. The best time of their distillation is when they be fully ripe, or they begin to rot or destroy, then they shall be laid upon a face linen cloth for a day or two, because the watery phlegmatic moistens may somewhat be pulled out and consumed, and thereafter burned and distilled.\nB In the aforementioned manner, drunk of the same water, causes the white lochia and the red lochia to be stopped.\nC Every day in the morning and at night, drunk of the same, at each time an ounce and a half, is good against. The heat of the liver and the stomach, and comfort the heart.\nCerasa nigra in Latin. Cherries are great and black, but in some countries are small black cherries, and some are completely pale, and some are white on one side and red on the other. Of these, nothing is written in medicines, but only of the great red and great black ones. The best part of the great black cherries' distillation is the most blackest that can be obtained and distilled in Ciro.\nSanguis porcinus in Latin. The best part and time of its distillation is the blood of a gelded hog, and Scopia regia, yppericon, or herba sancti Iohannis, or herba perforata in Latin. The best part and time of its distillation is the leaves and flowers stripped from the steles, and distilled at the end of June.\nThe same water mixed with the root and seeds, or with the root of pyonye, and drunk from the same water in the morning and at night, at each time an ounce and a half, is good against falling sicknesses. Every morning and night, drink of the same water, an ounce and a half at each time. The male root has two roots hanging together like two nutmegs; the female root lies over each other like two small hands and is named Palma christi in Latin. The best part and time for the distillation of the male root is when it is burned or distilled at the end of May. Drink the same water in the morning and at night, an ounce and a half each time, which causes great heat and therefore gives lust to the works of generation and multiplication of sperm. Drink the same water in this manner to withdraw the yellow jaundice named Ictericia. Drink the water of Palma christi in this manner. MANUS CHRISTI vel palma Christi in Latin. This is the female form of Satyron. The best part and time of its distillation is in all manners as was said before of the male.\n\nA The same water is good against swelling outwardly and inwardly. Every morning drink two ounces of the same water and wet clothes in it.\n\nB In the morning and at night, drink an ounce and a half or two ounces of the same water at each time. This causes appetite and lust for generation and multiplies the nature and sperm.\n\nC In the morning and at night, drink an ounce and a half of the same water at each time. This comforts and strengthens the body.\n\nD It heals old and new wounds inwardly and outwardly. In the morning and at night, drink an ounce and a half of the same water at each time, wet clothes in it, and lay them thereon.\n\nCrown royal in Latin. The best part and time of its distillation is the leaves and flowers stripped from the steles and burned or distilled at the end of June. A The same water is good for those with hasty moved wits / clowns wet in it and lying upon the head. The same water shall be drunk by princes, lords, and wise understanding parsons, who have much to put in their minds and remember. The same water is better for the remembrance and memory than all other waters. OS mundi in Latin. The best time of his distillation is at the end of May, chopped and distilled. A The same heals the cancer washed with it, and clowns wet in it lay upon it. It also heals the fistula, washed with it and clowns wet in it and laid on. B It withdraws the dysseas named the modernale, twice or thrice washed with it in a day, and let dry by himself. C Whoever is rent, he shall drink of the same an ounce.ix. days continuing, and he shall become a Nenufaris / vel cacabus venereis / vel papaver palustris in latio / and they are of two manners, one with white flowers, the other with yellow. The best time for distillation of flowers is for the white ones, which they are in their full season or become black and red. Distill A The same slakes here on the body of a woman who it is dropped in the morning and at night. At each time, an ounce and a half is drunk and a cloth wet with it is laid upon the head. B The head is often anointed with the same and left to dry by itself. C It collects the heat of the head. D Mixed with other drink and a cloth wet with it is laid on the heart outward. It is used in the aforementioned manner for a disease named Ethica. An ounce and a half is drunk in the morning and at night for ten or twelve days. F Towards or lined with Saxifrage in Latin, and it is of three kinds: Saxifragas cnidia, Saxifragas major, and Saxifragas minor. I will write about the best part and time of its distillation for Saxifragas minor. The small green herb is distilled. The beginning of June, but the best part and time of Saxifragra major is the herb, with all its substance distilled in the midst of May. A In the morning and at night, drink of the same water at each time an ounce and a half for 30 or 40 days continuing is very good against the stone. B In the same manner, drinking of the same water for two or three weeks continuing is good against the gravel in the limbs and bladder. C Two or three days continuing, drinking of the same water at each time an ounce and a half, causes well-being and cleanses the rains and bladder. Scabiosa in Latin. The best part and time of its distillation is the same with the small leaves, chopped and distilled at the end of May. A The same water is good for all things; where the water of consolida regalis is good, It is good for the eyes; an hour put in the eyes before the night. B Twice or thrice drink of the same water in a day, at each time. An ounce and a half is good against side stitches C Drink the same water for 8 to 10 days continuing is good against impostumes of the body D Every morning, fasting with the same water, an ounce and a half is good for the pestilence E Drink twice a day of the same water, two ounces or two and a half ounces, is good against venom F It is good for holes in a man's yard, whatever it is washed with and sponged in the morning and at night, it shall heal without doubt G Drink twice a day of the same water, each time two ounces, 10 or 12 days continuing is good against the cough H In the same manner, drink the same water is good against all unclennes in the body I Drink twice a day of the same water, at each time an ounce, when any impostume K In the same way, none Salvia in Latin, the best part and time of its distillation is, the herb is distilled when it bears flowers, and the same is the great and effective one. Every day, drink from the same ounce of sage with broad leaves. This is beneficial for the liver. Sage water boiled or distilled with flowers is also good, especially for those who cannot help themselves. In the morning and at night, drink an ounce of this water and rub and wash the affected members with it. The water also heals wounds when applied and clothes wet in it and laid on them help draw out venom. Drink the same water for six days in the morning while fasting to cleanse women. In the morning and at night, wash various bites with it and wet clothes in the same water and lay them on. This draws out the venom. Drink the same water. The following manner comforts the stomach for ten to twelve days. The same water is good also against the itch of a man's cods, when they are washed therewith and left to dry again by themselves. Twice a day, drink an ounce of the same water at each time, and taking it for twenty or thirty days takes away the madness of the brain and the head, often rubbing it with the same water. The same water is good in all diseases of the cold members, such as paralysis, trembling, cramp, or Epilepsy, and in the morning and at night, drink an ounce and a half and mix some wine with it, and rub those grievously diseased cold members with it and let them dry again by themselves, is good. It is good against the rotting of the gums and also against the painful toothache and the shaking of the tooth when it is often taken. in a day and keep in the mouth three times, drink of the same water at each time, two ounces. It is good for causes concerning the stomach and the mother in women. It may be laid outside there upon with tow or clothes, wet thereon in the same way as an Epirhima, which is a moist plaster. In the morning and at night, drink of the same water at each time, an ounce and a half. This is very good against diseases of the brain and their senses against falling sicknesses of paralysis and against trembling members. Drink and often rub it on as before. The same water is warm and dry in nature. It has the power to attract and dissolve. Therefore it comforts the stomach well, which is full of evil inostenses, and it causes appetite in this manner. You shall take of the same water, a little vinegar, and a little of our lady's bedstraw, and make thereof a sauce, and eat it with your meat. The same water strengthens and comforts members in the morning and at night, rubbed and anointed with it.\n\nConsolida minor, farraria major, and Samteula in Latin. The best time for its distillation is the herb's blooming in May. A wounded body, drinking the same water in the morning and at night, at each time two ounces, helps the wounds inside to heal completely outside. B The same water is good against all swellings. Wet clothes in it and apply them two or three times a day. C The same heals all wounds and slakes the evil heat of wounds if they are twice or thrice washed with it and clothes are wet and laid upon them.\n\nPeslen or platas:\n\nA The same water is good for all wounds and quenches the evil heat of wounds if they are washed with it twice or thrice and clothes are laid upon them.\n\nB In the morning and at night, drink an ounce and a half of the same water at each time, it is good for those who are rent. The best part and time of his distillation is the fruit of the sharp burs when they are fully ripe, with as much weight of the root and the herb. Chopped and boiled or distilled. A Long time drink of the same water, twice a day, at each time an ounce and a half, is good against the breaking stone in the limes, rain, bladder, and brotanum in Latin. And there are both wild and tame ones, but I do not know which. The best part and time of the tame distillation is, The leaves stripped from the steles and so distilled in the beginning of June. In the morning and at night, drink of the same water, certain days continuing at each time an ounce or an ounce and a half, is good against a short breath. In the aforementioned manner, drink of the same water enlarges the breast. Three times a day, drink of the same water at each time an ounce and a half, is good against the cough. The same water, drunk in the aforementioned manner, helps with the limes. The following text describes various uses of water for medicinal purposes against various ailments:\n\nManer is good against the diseases in the limbs. It is good for women to be washed with it, as it cleanses their diseases. Three times a day, drink the same water is good for those who cannot pass stool, as it causes one to pass stool well. The same water is good against the diseases named Sciacis, a swollen thigh. Rub it often on the affected area and let it dry by itself. Drink an ounce and a half of the same water in the morning while fasting is good against venom.\n\nAgainst cold aches, it is good when any body is rubbed with the same water for the coming of the aches. Often drink the same water in the morning while fasting, two ounces at a time, is good for the worms in the belly. A body that is stung by a spider shall be washed with the same water and clothes wet therein laid twice a day and he shall be whole. An ounce of the same water while fasting is good for children for the spasms. of the heart N In the mornings and at night, drink two ounces of the same water. This is good against shrinking in the belly. O In this manner, drink of the same water, is good against pain in the belly, named the bermoder P. Three times a day, drink of the same water, and anoint the head with it, is good for diseases of the head Q. Two or three times a day, drink of the same water, at each time an ounce, stops the flow of women's fluids named menstruum. R Whoever drinks an ounce of the same, in the same manner, will be preserved from all natural sicknesses. S Drink of the same water in this manner opens the womb in women. T In this manner, drink of the same water, draws out impurities. V In the mornings, fasting and at night, drink of the same water, at each time an ounce and a half for thirty or forty days consecutively, drives out the stone. X Drink two or three days of the same water in this manner, is good against strangury and dysury. In the morning and at night, drink of the same water at each time, an ounce is good for strangury. Two or three days continuing, in the morning and at night, drink of the same water at each time, two ounces is good against strangury and dysury. Lime in Latin: The best part and time of its distillation is the red earth snails which are found on watery ways when it rains, in the second month of the harvest or at the end of May. The warden's nettle, somewhat cut and put in the same water, softens them when it is often done. It vanishes the wraths on the hands when they are often washed with it. A glowing iron put in the same water becomes as hard as steel. Plantago minor, or common plantain: The best part and time of its distillation is the herb with all its substance chopped, burned, or distilled in the midst of May. The same water is good against blains or small ulcers on the nose or on the eyes. The iy thee was washed two or three times a day and clothes wet in it and laid thereon. B In the morning, during fasting, drank of the same water two ounces to dry the spoulworm in the belly. C The same water is good against the fourth day's aches or against fever quartana, drank two hours before his coming on. D Three ounces or three and a half drained of the same water withdraws the afterbirth or Secondina. E In the morning and at night, drank of the same water at each time an ounce and a half is good against venomous and evil heat and bites of unclean worms or beasts, clothes wet in it and laid upon twice a day. F The same water is good for all wounds when they are washed with it and clothes wet in it and laid thereon in the morning and at night, for it cleanses old sores and heals them also. It also heals fresh wounds when the liniment is wet in the same and laid in the midst of the wound without touching it. The eggs and borders of the wounds: The same water is good against swelling, for what clothes are wet in it and laid thereon. In the morning and at night, drink of the same water, an ounce and a half at each time. Clear the rains and the bladder. It heals all venomous beasts' bites in the morning and washes them with it at night, and clothes wet in the same and laid thereon. Celidonia in Latin: The best part and time of his distillation is the herb, the root with all its substance, chopped and burned or distilled in the midst of May. The same water is marvelously good against all diseases of the eyes, and specifically against the web and spots in the eyes, for it clears them from all evil moistures, especially when the water is distilled from the flowers and put in the eyes, it causes a very good sharp sight because it takes away the skin or web from the eyes without pain and makes the eyes clear. Of the same water put in the eyes. is good for the rede and for the wounded: drink of the same water at each time, an ounce and a half for ten or twelve days, continuing with dryness. The yellow jaundice D: In the morning, at noon, and at night, drink of the same water at each time, two ounces. This is good against the moder E: In the same manner, drinking of the same water is good when a body is wounded and fears that the glittering water will void and be gone; then the wound shall be washed three or four times with the same water, and it is sure that he is preserved from that disease F: The same water withholds Antracem, that is the pestilence's blains, if a cloth is wet three or four times a day and laid thereon G: If it is long kept in the mouth, it is good for the teeth Two or three times a day, drink of the same water at each time, an ounce is good against the stopping of the liver. In the morning, fasting, drink of the same water, an ounce, against the waving of the stomach. A Ceasar or prunesel seeds in Latin. The best time for its distillation is at the end of September, stamped and distilled, a water of loose which are not ripe, drank three times a day at each time an ounce and a half or two ounces, is good against the bloody fly, called dissentia, and also against the hot fly B Clothes wet in the same water, and often laid on women's breasts, causes the soft breasts to become hard.\n\nFlores prunellorum agrestium in Latin. The best part and time for its distillation is, the fruits or berries, whatever they may be, fully ripe and then burned or distilled, in the second month of the harvest A Three times a day.\n\nB Etbeytes in Latin. The best part and time for its distillation is, the fruits or berries, ripe and then burned or distilled, in the second month of the harvest. An ounce and a half of the same water is good against wallowing about the heart. Drink the same water in the aforementioned manner causes good appetite and lust for meat. The same water is good for women who have too much flowage. An ounce of the same water, tempered with the third part of a dram of red coral, and that drunk twice a day, stops or prevents it from doing harm and causing much damage. In Latin, the best part and time of its distillation is the green growing part stripped from the branches and burned and distilled in the last month of harvest. Anointing the head and clothes with the same water washes away the dandruff of the head. Drinking the same water in the aforementioned manner causes lust and desire for the works of generation and healing. In Latin, the best part and time of its distillation is the herb when it bears flowers, as at the beginning of Iuvenalis. A. The same water takes away the pain in the throat and gums by being taken.\nB. The consuming members often cause them to return to health and make the flesh grow again with the same water. The legs or bones are rubbed with it and left to dry by themselves. This warms the marrow in them. D. The members rubbed and left to dry by themselves with the same water is good against the cold gout.\n\nParietaria in Latin. The best part and time for its distillation is the leaves, the stems chopped together and distilled at the end of May.\n\nA. Drink the same water twice a day for eight to ten days to open the stopping of the stomach and liver.\nB. The same water is good against the swelling that comes on with pain. It lessens the pain of the swelling. Wet cloths are soaked in it and applied twice a day.\nC. Drink three times a day of the same, an ounce each time. and a half cleanses the raines and the bladder D It drank in the manner described above three or four times is good for the mother and softens the pain of the sparrowgrass\nSPargus in Latin / The best part and time of its distillation is / the root / and stalk / and herb chopped to a pulp and distilled in May / and also in the harvest when it bears red berries\nIn the morning and at night drank of the same water / at each time two ounces / quickly dries out the urine so that the urine smells like the water\nB In the described manner drank of the same water consumes and withdraws the gravel of the limbs and the bladder C\nThree or four times a day drank of the same water / at each time an ounce is good against the gout in the guttes D\nIn the described manner drank of the same water / opens the stopping in the liver and milt E\nTwo or three times a day drank of the same water / at each time an ounce and a half is good against dysury. F\nIn the morning at noon and at night going to bed drank of the same water / An ounce or an ounce and a half is effective against the shrinking in the belly. Drink three or four times a day of the same water, at each time an ounce or an ounce and a half, to alleviate pain in the limbs and approaching pains from winds and phlegm. In the morning and at night, drink of the same, an ounce and a half or two ounces some days continuing, to cleanse the rains and bladder. Twice a day of the same water, at each time an ounce and a half, is good against pain in the head. Three times a day, drink of the same water, at each time an ounce or an ounce and a half, is effective against Feverfew in Latin. The best part and time of its distillation is the steles and leaves distilled in its full growth. The same water cleanses, melts, and purifies the colera, the watery phlegm, and the overmuch bloody moistness, and heals impetigo and serpigo, often used with it. An ounce and a half. If the text provided is a medieval or early modern English recipe, here is a cleaned version:\n\nHalf a drink of the same [liquid] causes likes C This is good for moistness, scalding, scabbing, and impostuming of the head. D The water of Fusanus dries unclean spots E In an ounce and a half of the same, drink is good against worms F Four days' steps in vinegar is good for lame limbs In the morning and at night, wash with it.\n\nConsolidated:\n\nIf a body has the same ailments, let blood from the affected member, as is fitting. After letting blood, give two ounces of the same water, mixed with a dram of Venus' treasure, and half an ounce and a quarter of an ounce of vinegar. Then lay him down and rub his hands and feet with vinegar herb, wormwood, and salt. Let him lie sweating, and do the same on the other day until he becomes whole again.\n\nIn the morning and at night, drink an ounce and a half of the same water at each time. Against all kinds of impostumes, drink the same water in the morning and at night, an ounce and a half or two ounces. Stop the fluxes, especially dysenteria. Wash the wounds two or three times a day with the same water, and every morning drink an ounce and a half, healing the wounds without any other salve or plaster. The same water is also good against all diseases of the eyes. An hour before night, put the eyes in the water, and they will be healed in the space of ten days, as it clarifies, sharpens, and cleans the fight whych is dark, above all other waters. In the morning and at night, drink the same water, an ounce at a time, rejoices and refreshes the body of a man from many kinds of sicknesses, as it comforts the brains, the stomach, the milt, the liver, and the whole breast. The same water heals the fistula when often washed and rubbed. I. The same water heals the cancer, and clothes wet in the same were laid upon it. K. In the morning and at night, drink of the same water, two ounces at each time, is very good against the agues or fevers, specifically against the daily agues and the Tertian and Quartan. M. In the morning and at night, drink of the same water, an ounce and a half or two ounces, keeps the body from diseases.\n\nHerba cancri, bursa pastoris in Latin, Cassewede or shepherd's purse in English. The best time for its distillation is the herb, the roots, the stalks, with all its substances chopped together and distilled at the end of May or in the beginning of June. In the morning and at night, drink of this at each time, two ounces is primarily good against all floods of blood of the body. B Belly, where it is the bloody dysentery or the whyte dysentery named, or for blood to pass\nB The same is good for all wounds\nIn the morning and at night, wash with it. C Three or four ounces\nof the same, and cotton wet in it,\nand lay upon the forehead, stopped the bleeding of the wound. D Two\nor three times a day, drink of the same,\nat each time an ounce and a half, stops the flow. CVscuta in Latin\nB In the aforementioned manner,\ndrink of the same water, which comforts and cleanses the longues. C In\nthe morning, at noon and at night,\ndrink of the same water, at each time two ounces, drives the excess.\nH In the morning, at noon, and at night,\ndrink of the same water, at each time an ounce and a half, is good\nagainst the mother, who has taken cold. I It is good for a woman,\ndrink in the aforementioned manner if\nshe has not the flow of her menses\nat her due time, and if she is swollen about the navel. The best time for Tamarisca domesticus' distillation is the rind shown from the wood and the leaves stopped nearby, chopped together and distilled in the middle of May. Drink an ounce and a half of this at each morning and evening to combat gravel in the limbs and bladder. In the same manner, drinking this water is effective against the stopping of milk. The same water, drunk in this way, is beneficial against hardness of the milk, as it is a principal water against all milk diseases due to its blood-cleansing properties. It is also effective against a fearful mind, bad heavy dreams, and melancholy. Drink an ounce and a half of this in the morning and evening to combat inward diseases. Absinthium is called by its Latin name. The best part and time for its distillation is the leaves and tops. The same water, extracted from the steles and distilled in the end of May, has remarkable great virtues. It is said by various persons that the juice or water of the same herb has been given as a token in a manner of incantation to great captains or conductors of a host or army, believing that through such a token they should have victory against their enemies. But how it should be used, I cannot tell.\n\nIn the morning and at night, drink of the same water, an ounce at each time is good for those with a cold stomach. If clothes are wet in it and laid outward, it strengthens it marvelously well, and also it warms the stomach and causes it to have good digestion of the mind, and keeps the soul in good prosperity.\n\nThe same water, drunk in the aforementioned manner, and the head anointed with it, comforts the brains and is good against the pain in the head coming from cold, when the temples are anointed with it. Before night, put the same water in your eyes to make them clear. In the morning, while fasting, drink an ounce of the same water for a young child, and for an old body, two ounces. Two ounces withdraw impurities from the stomach and intestines. In the morning and at night, drink an ounce and a half of the same water at each time to stimulate appetite and desire for food. Drink an ounce of the same water in the morning and at night for three or four weeks to cleanse the blood. Drink two and a half or four ounces of the same water while fasting to make the belly laxative. Drink two ounces and a half or three ounces of the same water to help women have their menstrual flow at a regular time. Drink an ounce and a half of the same water at each of two instances in a day. The same water causes the gut and shrinking in the belly. M This same water also helps to pass and expel all evil humors from the body / N It is good for a person to be sweet in the bath and anointed with this same water as needed D In the same water, a wet cloth laid upon the belly or gut helps those who are rent / P Two or three ounces of this same water drunk dry neutralizes the venom Q This water is effective against a spongy flesh, which grows only on men in their fundament and on women in their secret member / clothes wet in it and laid upon. R It is also effective for fresh wounds, washed with the same water in the morning and at night, and clothes wet in it and laid upon them heal marvelously / S The same water used / kills worms in old sores and large holes / T Put this same water in ink that you will write with / and the books written with it / will be preserved from the gnawing of mice / V Drink this same water. In the morning and at night, at each time, two ounces of the same water is good against the fourth-day aches, or quartan fever. In the morning and at night, drink an ounce and a half of the same water, it is marvelously effective against all kinds of painful impurities growing within the body. Daily, in the morning and at night, drink an ounce of the same water, it is good against scabbes. Of the same water, drink to combat diseases caused by ill drink and raw meat. In the morning, at noon, and at night, drink an ounce and a half of the same water, it is good for the rotting of medicines. The text appears to be in Old English or a variant of it, with some errors and unclear symbols. Here's a cleaned version of the text, transliterated into modern English:\n\nThe liquid lies in secret places in the body, for it consumes and wastes with its stypcyte. Therefore, it is cleansing and comforting for the members where the rotting was DD. Three times a day, drink from the same water, at each time an ounce comforts the stomach with cleansing and washing by its stypcyte. Therefore, it comforts with cleansing.\nEE The same water used in the aforementioned manner is good against the third-day aches or fevers. And it is good for falling sicknesses. FF\nIn the same manner, the same water is good against the buboes and pestilence. GG Two ounces or two and a half ounces of the same water resist and withstand the venoms of Opium and Iasquamus - that is, poppy seed milk and iasquamus, if a body had ever drunk or consumed the same dried, it withstands it.\nHH A fumigation made from the same water is good for bringing\nII The wounds\nConsolida major in latin. The best part and time of its distillation is\nF Olive oil in latin. The most effective part and time of its distillation is The leaves of the white willow trees,\nfrom the new-grown branches of the same year and first grown,\nburned or distilled in the midst of May,\nin the morning and at night drank two ounces,\nis good against the stone.\nB. The same water,\noften drunk and at each time two ounces or two and a half,\ndries out much gravel that lies at the bottom of the pot like sand. C.\nWith the same water, the eyes are anointed,\nthe redness of the eyes is withdrawn.\nD. The water of the red willow leaves,\nis very good against the wild fire.\nE. Drunk from the same red willow water,\ntwo ounces or two and a half,\nin the morning while fasting,\nis good against the colic.\nF. Sometimes, the feet were washed with the same red and white willow leaves water,\nin a day, and at each time an ounce and a half,\nthat softens the belly and makes it laxative.\nG. The water of the willow leaves,\nand especially of the young brown branches. of a year old / three drunken men on a day at each time an ounce and a half is good against the gravely or breaking stone H The same water, if drunk three times on a day at each time two ounces causes one to piss I\nRed wine and white wine leaf water is very good for the healing of the fistula, when a little wine is mixed with the waters and therewith the sore is washed K\nOf the same water, drunk an ounce or two, dries out of a man and consumes all evil moistens. L The same water often put in the eyes is good M Water of red wine leaves, drunk two or three ounces, dries out the dead child from the mother.\nFloressalicis saltyn The best part and time of his dysentery is, as I have written of the flowers of apples and of the peach flowers. A The same water is good against the large clothes wet therein / and so lay them thereon / in the morning / at none and also at night for three or four days continuing / till the pain is wasted B The The same water heals the scaliness of the head, often washed with it and let dry by itself. This must be done frequently until it is whole.\n\nThe same water causes fair herbs to grow if they are often washed with it and a fair comb or brush wet in the same and the herbs combed with it and let dry by themselves.\n\nC Icuta in Latin, the best part and time of its distillation is, the herbs stropped from the steles and distilled in the midst of the may.\n\nA The same is one of the coldest waters that may be found, therefore it is good against the holy fire. A cloth wet in it and laid upon the sore will slake it.\n\nB The same is good for a maiden whose breasts will swell too much. She shall anoint her breasts with the same, and a cloth wet in it made lukewarm and wrapped around the breasts, then they shall not become so large.\n\nD The same is good for the hot dropsy. Cloths wet in it and laid there, in the morning and at night. The same is good against the hot paralysis or palsy. Four double clothes wet in it and laid upon the limbs, but take heed that you do not take it within the body; for it is one of the manners of cold venom. Half an ounce drunk of the same, fasting and lukewarm, is good for him who has swallowed a gnat; for it drives it out. Tolubulus in Latin. The best part and time of its distillation is the herb with the white bells or flowers, which winds around the hedges, distilled in the midst of May. In the morning and at night, drink of the same; at each time, an ounce and a half, or two ounces, is good against dysury or the dropsey. Flores volubilis in Latin. The best part and time of their distillation is the white bells or flowers only, when they are fully ripe. A The same is good for many and various diseases inward in the body, anointed with it and clothes wet in it, and laid thereon. B In the morning and at night. at night drink of the same / at each time an ounce or an ounce and a half is good against the dropping pisse. Corpus Sponsa Solis Solsequium in Latin. The best part and time of its distillation is / the herb and root chopped together / and distilled in the midst of the May.\n\nA. In the morning at none and at night / drink of the same water at each time an ounce / and the drink mixed with it withdraws the heat from the stomach.\nB. In the same manner drink of the same water / and clothes wet in it and laid outward on the heart / comforts the heart and stomach.\nC. It is also good against the heat of the liver / wet hemp in the same water and laid outward on it / three times a day.\nD. Drink of these waters / at each time an ounce or an ounce and a half / is good for the pestilence / for it defends and preserves a body from it.\nE. These are good against the little black blains / drink of the same in the aforementioned manner / as I have learned. the priest/ and his drink mixed together\nand a cloth of hemp or tow wet in it\nand laid on the small black blains/ at every sore,\none in the day and at night.\nF It is used in the aforementioned manner to quench\nthe wild fire G The same is good for long-lasting ailments/\nwhether she will grow or has grown in the throat/\ndrink of the same/ at each time\nan ounce and a half H In the morning, at none, and at night, drink\nof the same water/ at each time an ounce and a half,\ncomforts the heart of a man I In the morning, at none, and at night,\ndrink of the same water/ at each time an ounce and a half,\nstops the bloody flux/ dysentery/ when two ounces are drunk at each time K The same water\ngorged and drunk/ is good for the spleen in the throat L The same water is good for the lungs which\nwill/ or have grown in the throat often/\ndrink of the same/ at each time an ounce and a half M In the morning,\nat none, and at night, drink of the same water/ at each time an ounce and a half,\nopens the stopping of the liver N The same water is good against consuming members in the morning and at night washed with it and let dry by him self for three or four weeks continuing or longer. The same water is cold and dry and is good against the biting of venomous beasts, dripped thereof against their bites and in the morning and at night with wet clothes laid thereon. In the morning at none and at night, drink an ounce and a half of the same, is good against stopping of the milt. Ionisia in Latin. The best time for its distillation is when they are open and distill them then A. Of the same water, an hour before night put in the eyes, is good for the impostume in the eyes B. In the aforementioned manner put in the eyes, causes the eyes to be fair and clear C. The same water is good against the webbed skin and spots D. The same water is good in the eyes and against more other diseases of the eyes, when it is put often in the eyes an hour before night and anointed therewith round about. E Drink the same water at each time, an ounce withdrawing the heat of the liver and wet clothes laid thereon outside. Apsus barbatus in Latin. And they are of two kinds, tame and wild, but I will write about the male of the tame with the yellow flowers. The best part and time for its distillation is, the leaves and flowers stripped from the stems, when they are fully ripe and then distilled. The same water is the most gentle water for all internal and external swellings. In the morning and at night, drink the same at each time, an ounce and a half, or two ounces and a double cloth wet in it and laid upon, when the swelling is outward. B The same is good for him who has a face like one who is leprous, but he is not, a white linen cloth wet in it and laid thereon, and when the cloth is dry, wet it again, so that the face becomes fair. In the morning at none and at night, drink the same at each time, an ounce and a half, is good for him whose longue it is. Growing or will grow in the throat. D In the morning and at night, drink from the same water, an ounce and a half at each time, is very good for the hot gout. E It is well proven water against the evil burning, as when a body has burned, then quickly he shall take a cloth, two doubled, and laid upon it wet in the same. F As soon as the linen cloth begins to dry, wet it again and use it thus until it is whole. G The same water is good also if the aforementioned scabies, by accident, come to the seabed; a cloth wet there and laid upon it. But when the cloth is dry, it must be wet again, and every time the cloth shall be somewhat wrung out again. H The same water is good for those who have had long conjunctivitis or tearing, a drop or two in the eyes, two or three weeks continuing, then they become I Three. times in a day drink of the same water,\nat each time an ounce and a half,\nis good against all diseases coming\nfrom floods. however they may be.\n\nDrink Trysof the same water\nbetween the day and the night,\nis good against all shrinking in the belly.\n\nCentsi nodia in Latin,\nThe best part and time of its distillation is,\nthe herb and root with all its substance,\nchopped and distilled in the midst of May.\n\nIn the morning, at none and at night,\ndrink of the same water,\nstops the excessive lapse.\n\nClothes wet in the same water,\nand laid upon the wild fire,\nheals it.\n\nThe same water is good for those\nwho get the axes with heat,\ndrink it for the same,\nand apply it outwardly.\n\nThe same water is good\nagainst all pains in the wounds\nand other accidents coming therefrom.\n\nWash the wounds with the same,\nand lay clothes soaked in it thereon,\nit is very good and causes healing.\n\nThe same warm water put in the ears,\nis good. The same water cleanses the rain in the eyes and conducts the urine, opening the stopping of the same members and causing the matters to pass through the ways of the urine, as the route is diuretic - more effective for the same diseases than other waters. Of the same drink, an ounce for a child, an ounce and a half for a middle-aged body, two ounces for an aged body, is good against the worms in the belly. The same is good against the ill humors often washed with it. Twice or thrice in a day, drink an ounce and a half at each time, which is very good against the black blains and clothes wet therein and outwardly laid upon. It is a principal water for quenching a sigil of Solomon in Latin. The best part and time of its distillation is only the route chopped at the end of May. The same water is good against the congealed blood which lies under the skin, clothes wet therein and laid thereon and drunk. B In the morning and at night, drink from the same water, an ounce and a half at each time. The drink mixed with it is good against the gravel in the limbs. C It cleanses the face, often washed with it and let dry by oneself. It also withdraws the spots and maladies on other parts of the body, washed with the same water for three or four weeks continuing, and at least two times a day. D The same water withdraws the redness from the face, often washed with it and let dry by oneself. E Often rubbed and anointed with the same water, it dries the mother. F Three or four times a day, drink from the same water, an ounce at each time, is good against internal impostumes. Salvia agrestis in Latin. The best part and time of its distillation is the leaves stripped from the steles and distilled in the midst of May. A Three times a day drink from the same water, two ounces at each time, is good. against the stitches about the heart: coming of unclean blood B It is good for one who is fallen wounded or stuck / and has bled inside & has congealed blood within it, causing the one blood to depart from the other & dries it out of the body. C It is good to be drunk for those who have had the palsy / when they drink of it / an ounce or an ounce and a half / three or four times a week / then they are sure that they shall have no more falls of the palsy. PIrola in Latin. The best part and time of its distillation is the herb, stalk and root of the male, distilled in the midst of May A In the morning at none and at night drink of the same / at each time an ounce / is good for fresh wounds at each time the wounds are washed with it & clothes wet with it & laid upon B The same is good for old sores / in the morning / at none and at night wash with it. PIra sylvestris in Latin. The best time of their distillation is in the first month of the harvest. They begin to be softened and distilled. In the morning and at night, drink two to two and a half ounces of the same at each time. This stops all manner of leak. B The same is good when a maiden or woman's breasts become weak and large. Then clothes should be wet in the same. & lay them on twice or thrice a day. TALITRICU\u0304 AGRESTE VEL SILUESTRE (Latin). There is also tame clover. Distill it in the midst of the meadow, for it is the best, not the wild A Water of clover comforts the head with it enclosed B. It slakes the pain of the belly and sides. Drink the same twice a day. At each time, drink an ounce D. Two or three times a day, drink an ounce and a half of the same water. Outwardly laid on the mother, the mother comforts and rectifies when the members of the mother are diseased with cold matters. Esula, in Latin, is the best part of its distillation: the herb, the steles, and the root with all its substance.\n\nOf the great Esula, named Esula major, distilled in the beginning of the prime time A,\n\nThe same water is good for the wranglenails, when they are somewhat cut, washed three or four times a day with it, and clothes wet and wrapped thereon. But the same water shall not only be drunk without other things nor put in the eyes.\n\nLilium, in Latin. The best part and time of their distillation is when they are in their full season. Only the white leaves plucked from the flowers and distilled at the end of Inne.\n\nAn hour before the night, put in the eyes and round about enoint therewith after a body has been in the bath. Pull out the redness and heat of the eyes, and they become clean and get no impostuming. B. Wash your hands and face twice a day with this water. It will make them clear, clean, white, and fair.\n\nC. Drink an ounce and a half of this water in the morning and at night. This is good for feebleness of the body.\n\nD. Follow this procedure when the body has heat around the heart. Drinking it in this manner is good against liver heat.\n\nE. In the morning and at night, drink an ounce and a half or two ounces of this water continuously for 8 or 10 days. This is good for those who have bad humors within them and are narrow-chested, as if they had a badge about the breast and the heart.\n\nG. Drink twice a day, at each time an ounce and a half, for women whose mother causes them grief. This is good for imposthumeg of the logs.\n\nH. Drink in the manner described above of the same water. This is good for him who has lost his speech.\n\nI. In the morning at none and at night, drink of the same water, is good for him. For it recovers again K it, drink in the morning and at night, an ounce and a half for 30 or 40 days continuing, and drink as little as possible. It is good for dropsy. Give to drink of the same to a weak and feeble woman, an ounce and a half, or three ounces, to a large woman. It is good for laboring women to be delivered sooner, because it opens the woman and helps her softly without harm. In the morning and at night, drink of the same, an ounce and a half at each time, and the head anointed with it for five or six days continuing, is good for him who has a great flood in the head. Twice a day drink of the same, an ounce and a half at each time, is good against imposthuming and all uncleanliness of the body. Of the same, drink a large amount during every day, an ounce and the body washed outward with it, is good for the flood of the leprosy. A quarter of a measure of the same put in a vessel, of six barrels of troubled wine, makes it clean. Twice or thrice a day, the Romans were washed in the face and left to dry by themselves. Three or four weeks confining to the same, with dry, was effective against the stone S. A small cloth wet in the same and put twice a day in the secret place of women, and at each time drank an ounce, was called cassia. In the morning, fasting, drank an ounce and a half or two ounces mixed with a little rose water, was good for women whose mother was afflicted with such an impostume that the matter ran out through her secret place, and it dried up all uncleanliness within her. V Drank mixed with rose water, was good for a woman who had pain about the navel. It was said that the pain X. In the morning and at night, drank two ounces of the same at each time, dried out the dead child from the mother. The same water cleans the spots on the face when it is frequently washed and rubbed with it, then let it dry by itself. The same water is warm and dry by nature, temperate and cleansing, therefore it is effective against impetigo when mixed with honey and applied in the morning and evening. The same water heals the burning of fire in the morning and evening, wash with it and soak clothes in it. The same water is effective against the venomous bites of animals in the morning and evening, wash with it as before mentioned. A woman who is prone to excessive lechery should drink an ounce of this water, it will lessen her desire. Twice a day, a woman who has too many or too soon flowers should take a small linen cloth wet in the same water and place it in her secret place, then it will come immediately at the dew season. The face is frequently washed. A. This water is good where a wood is hot and ill disposed. Wash therewith and clothes wet in it and lay upon in the morning, and at night, it cools them and heals them, more precious than gold.\nB. The face often washed with the same water and let it dry by itself, withdraws the wrinkles in the face.\nC. The same water heals all manner of blains in the mouth if often washed with it.\nD. Honey mixed with the same water and the mouth washed with it, heals eating sores within.\nE. The same water heals the rotting fowl gomes if often held in the mouth.\nF. This water heals the bite of a snake.\nG. Folia and rader, white lilies of each like amount, leaves and root chopped together and distilled, in the time that the herb bears flowers.\nA. The face washed with. A The same water washes and dries the more by itself.\nB Heals the burning twises with it for a day, and at each time a cloth wet in it is laid thereon.\nC Helps the diseased breasts; often rubbed with it and let dry by itself.\nD Helps fresh wounds; washes them twice a day with it and lays a wet cloth upon.\nE Heals the bite of a serpent; washes the bite with it and says a cloth soaked in it thereon.\nF Cotto washes and lays well upon a wound stopped by it the bleeding of a wound.\nG Purifies and cleanses the secretions of women; often washes them with it.\nH Helps and dries the wounds and washes away the excess matter twice a day with it and lays a cloth upon.\nI Juniper berries or juniper berries, the best time for their distillation is at the beginning of the first month of harvest, the ripe black ones, broken and distilled. In the morning, at noon, and night, drinking an ounce of the same water at each time is good against the gravele in the limbs and bladder, causing the worm to come out and pass B. It is good for all diseases of the members coming from cold, in the morning, at noon, and at night, rubbed on and let it dry by oneself C. The water causes much subtlety and opens and cleans the unclean impositions D. Twice a day, drinking an ounce and a half of the same water at each time, causes it to pass and promotes the flow of flowers in women, and causes them to issue E. Two ounces of the same water dry out both dead and quick chyle from the mother's womb F. It is good against the venom-bites of beasts. Coros torulanus in Latin. The best part and time of its distillation is the leaves stripped from the steles and distilled at the end of May. A. The same water quenches the wild fire. named Ignis persistus: four folds thick, wet in the same water and laid thereon three or four times a day.\n\nHerba hellebori nigri: The best part and time of its distillation is the chopped and distilled herb in the midst of May. The same water stops the sickness if drunk, and it is good against many diseases and for keeping the body in health. Every day, half an ounce should be drunk of the same. I have seen a man at Stralborowe who was a hundred and thirty years old, who had on his hand every day the powder of the same herb, the quantity of a hazelnut, and he remained in good health until the natural end of his life.\n\nSaras alba or Assa dulcis or Amara dulcis in Latin: The middle part and time of its distillation is the middle rind, and the outermost rough rind or back should be scraped clean away and that in the midst distilled. Drink both evening and morning of the same water, at each time an ounce. A half is good against a stone. In the same manner, the drink is good for a dying cow. It enlarges the breast and comforts, opening the logues. The drink is two or three times a day effective against this heat.\nEPADOSIS in Latin. The best time for its distillation is in the first month of the harvest, when it is chopped and distilled.\nFour or five times a day with the same, those who have horses that can scarcely speak of digestion of a beast or worm, benefit.\nThe same, snuffed upward into the nose, withdraws the pain in the head. With it, every day the bald head is washed, causing them to grow hairs again. In the morning, fasting, drink an ounce or an ounce and a half of the same water.\nPRIMULA VERIS in Latin. The best part and time for its distillation is the herb, the root, with all its substance, chopped and distilled at the end of May.\nAt noon and at night, drink of the same water. at each time, an ounce and a half or two ounces and a half causes an appetite to eat meat B. In the morning and at night, drink of the same water. Two ounces is good for those who have broken a rib or bone in their body.\n\nThe same water heals wounds very well, when drunk in the morning and at night. At each time, an ounce and a half. Wash the wounds with it D.\n\nIn the morning and at night, drink of the same water, three ounces. It relaxes the belly E.\n\nThe same water is good against lame limbs, in the morning and at night, washed with it F.\n\nTwice a day, drink of the same water, at each time an ounce and a half, heals the gout that is troubled.\n\nViticella, or vitis alba in Latin, the best part and time of its distillation is the root, chopped and burned or distilled at the end of May.\n\nWill you take a proof if the aqua vita is good and rightful, and wet a small linen cloth, and hold it in the flame of a candle, and if the water burns of the linen cloth, then it is good, but if it does not burn, then it is not good nor rightful, and it has little virtue. Flesh or fish boiled in the same water can hardly endure without stinking and destroying. The aqua vitae is commonly called the mistress of all medicines, for it eases the diseases coming from cold. It gives young courage to a person and causes them to have a good memory and recall. It purifies the five wits of melancholy and all uncleanness when it is drunk in moderation. That is to understand, five or six drops in the morning while fasting, with a spoonful of wine, using the same method, the eye when it is drunk and the head anointed with it for twenty days, it heals Alopicia or when it is drunk while fasting with a little water when the figs are eaten. It causes good digestion and increases appetite. It takes away bloating. It drives the winds out of the body and is good against an evil stomach. It eases heartburn, milky fevers, yellow jaundice, dropsy, gout in the hands and feet, pain in the breasts when they are swollen, and all diseases in the bladder. It withdraws venom that has been taken in food or drink, if a little turacle is put to it. It heals the flanks and all diseases caused by cold. It heals the burning of the body and of all members when rubbed on with fire for eight days in a row. It is good to be drunk against sudden death. It heals all scabs on the body and all cold swellings, when anointed or washed with it and also a little of it drunk. It heals shriveled syringes and causes them to become soft and right. It heals the tertian fevers. And quartana, or before the fevers begin on a body, it helps the venomous bites and also of a made dog, washed with it. It helps also all stinking woods, washed with them. The same water is made some times with wine and spices only. Some times with wine and roots of the herbs. Some times with the herbs only. Some times with the roots and herbs together. For at all times there to must be strong wine without feces.\n\nTo make Aqua vitae composita with spices, take nutmegs, cloves, ginger, of each like powdered. This shall be put all in wine and left there a day and a night. Then you shall pour out the wine and distill it with a helmet, as the water of roses must be distilled.\n\nThe same water used is good for the brain. The same water is good for litargia, that is an impostume inward behind the head, and a body that is so forgetful that he knows not. What he does and has lost some times,\nhis wits and some times\nfalling and sleeping much, it will be helped when the same water with vinegar and rue is laid behind the head. It heals the paralysis on the tongue. It heals the pocks in the face, when it is mixed with quick silver and swine grease. The same water mixed with lye honey and flower of barley purifies all uncleanness of a person's skin. It heals the impostumes of the lungs, when it is mixed with scabious. The same water stops the itch and is good against strangury and against all heat of the bladder. The same water mixed with plantain promotes the flow of women's menstruation. The same water mixed with rues and powder of comfrey heals the diseases and swellings of the cods. The same water mixed with the juice of port or leek heals the bites of snakes. It heals the gout or paralysis in the legs. It heals all cold wounds & all manner of axes or fevers coming. Take cold water and it causes the wine to be good. The same water shall not be used alone, but with other meat and drink.\n\nTake filings of copper, tin, lead, laton, gold, and silver, of each like quantity:\nall these things shall be laid out and at night in warm verjuice of a child that is yet a maid, for a day and a night. Then in white wine, for a day and a night in the juice of fenel. Then in the white of seven eggs. Then mix all these substances that the said filings have laid together and put it into the vessel that you will distill in, and do that with frequent fire. And the same that comes out of your stillatory, you shall keep in a silver vessel.\n\nFor this water,\nTake launder with the flower\nof rosemary, thyme, cypress or launder cotton, bay leaves, browne violets. holy Marjoram and lady's bedstraw with the flowers and walnut leaves of each handful. These herbs shall be crushed together in a mortar, then put it in a clean vessel and do so with a pint of rose water and a quart of romney, and then stop it close and let it stand for 3 or 4 days. When you have done this, put all this together in a stillatory and distilled water of the same. Then take your distilled water and put it upon the herbs again in the stillatory.\n\nGather or collect plantain before the sun rises and crush and distill it. Whoever drinks of the same water incontinently, he shall have lust for the work of generation. It is very good for those who consume or grow weak within the breast or lack nature, so that they do not waste it in vain. It is also good for the eyes, the stomach, the liver, the milt, the kidneys and the bladder.\n\nAnd it is good for old people and for those who have taken cold.\n\nThe bark of such falls (?) In this volume's first part:\nChapter I: Necessary instruments for this work will be covered in Chapters II-IV.\nChapter II: Distinguishing in hot bread will be Chapter V.\n\nIn the third part of this book:\nWater of birch leaves will be Chapter XXII.\nWater of benzoin will be Chapter XXXIII.\nWater of great basilicon will be Chapter XXXVII.\nWater of boxwood's blood will be Chapter XXXIX.\n\nThis figure of polypodium will stand\nfor the other figure in Chapter LXXVI.\n\nThe figure of Anis standing in LXXX\nshould stand in LXXXI; each in its place.\n\nWater of ass's leaves\nWater of fenel herb will be Chapter XCI.\nWater of wild nard will be Chapter XXXVI.\n\nThis figure of Cherub shall stand\nfor the other in Chapter CXLV.\nWater of herbs will be Chapter LIX.\nWater of green nutshells will be Chapter CLXV.\n\nThis image of a maiden here will stand\nfor the other image in Chapter CLXXXI. water of one lady's bedstraw shall be. ca .cc.xvii.\nwater of high tapers or tapsus barbatus shall be. ca .cc.lxxxiiii.\nThis figure of hollow wort shall stand for the other figure in. ca. c.xxix. & also this title, water of holywort, & this name Aristologia cotunda in latin.\nHere ends this present volume of the noble & worthy [Imprinted at London in the Flete street by me Laurens Andrewe in the sign of the golden Cross. In the year of our Lord M.cccc.xxvii. the XVII day of April. God's grace preserve the printer.]", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Rede me and be not angry,\nFor I speak only the truth.\nI will ascend, making my state so high,\nThat my pompous honor shall never die.\nO Caitiff, when you think least of all,\nOf the proud Cardinal, this is the shield,\nBorne up between two angels of Satan.\nThe six bloody axes in a bare field\nShow the cruelty of the red man,\nWho has devoured the beautiful swan.\nMortal enemy to the white Lion,\nCarter of York, the vile butcher's son.\nThe six bulls' heads in a black field\nBetokeneth his stordy furiousness.\nWherefore the godly light to put aback,\nHe brings in his diabolical darkness.\nThe bandog in the midst doth express,\nThe mastiff Curre bred in Ypswich town,\nGnawing with his teeth a king's crown.\nThe club signifies plain his tyranny,\nCovered over with a Cardinal's hat,\nWherein shall be fulfilled the prophecy.\nArise, Iacke, and put on thy sallet,\nFor the time is come of bag and wallet,\nThe temporal chivalry thus thrown down,\nWherefore, priest, take heed and beware thy crew. By your last letter, my brother in Christ, I perceived that you desired to have the little work which you sent examined and diligently put into print. Which thing, the body of charity in John xv, wherewith not only you and I, but we with the whole number of Christ's chosen flock remaining among our nation of Englishmen, are knit together purely for the truth's sake, I could do no less but fulfill and accomplish. For as much as it is a thing so necessary, whereof there is no doubt, shall spring great fruit unto the famished and light unto them which of long seasons have been sore blindfolded. Matt. xxv. Through the ramshackle residue of God's grace, so far enveloped with man's blind reason (which reputes great felicity to make men believe good to be the natural cause of evil, darkness to proceed out of light, and lying to be grounded in truth, Matt. xxiv). and to make the word of life the head of death, contrary to all truth, those scriptures call them false teachers, and bringers of damable sects. II Peter 2. These people, even denying the Lord who bought them, bring swift condemnation upon their own heads for leading many into their damable ways. Apocrypha 18. Ma 7 From whose bodies and souls once blinded and led out of the narrow way of life into the broad way of destruction, through covetousness they make their merchandise. II Peter 2. Wherby the way of truth, that is to say the glorious gospel of Christ, is evil spoken of. In so much that they after this manner seal with the mark of the beast of the earth, whose consciences Apostle Paul describes as seared with the hot iron of blasphemy, they give heed only to the spirits of error and the diabolical doctrine of them which speak falsehood through hypocrisy, iv. Forbidding Mary and commanding to abstain from meats and such other things cannot but stir up their art, forbid it, and persecute the readers thereof with all violence. Yet, two Petitions I nevertheless, with you, do after the apostles' teaching, as long as I follow no deceivable fables. Two Petitions will not be negligent to put my brethren in remembrance (though they partly know them themselves and are steadfast in the present truth), of those things whereby they may more evidently note the deceitfulness of mortal man and better come unto the knowledge of the immortal God. Seeing the time at hand where God, of his infinite mercy, has ordered beforehand that they should make them partakers also of his glorious will and purpose. Even as in the Gospels, our Savior before promised all his promises to them. Luke 1:1-4, Romans 1:1-4, Acts 14:1-18, Ezekiel 3:1-15, Mark 3:14-19, James 1:1-27, Luke 2:25-32, Matthew 5:1-12. I therefore consider the world thus wrapped in misery and blindness (and now in these latter days become an hole or den of false, foxy hypocrites / and a market for all ravening wolves disguised in lamb's skins / which hate all love / and wander without fear of God, except for their prayer) have judged it a thing most convenient, to set this small treatise as a clear glass before all men's eyes. In the preface following, made by a belied beast, engendered among the greasy, Ro. xvj or anointed heap, otherwise called the papistic sect (whom Christ calls a crooked, Ma. xvj xvij Luce. ix unrighteous / and cruel generation of venomous persons), they may surely grasp and feel where our spiritual lords, masters, and rulers (falsely so named) have proceeded and have come. with what presumption they disdain the ancient and true noble blood. And what preeminence and dignity they have obtained through their false and crafty bringing up from the blasphemous mass / MA. XXIV. Which principally is their hold / stead / and defense. Furthermore, in the dialogue following or brief interlude, Mas is described with his abominable ministers. as Popes, Cardinals, bishops, abbots, monks, and like others. Wherein also is declared what trees they are with their fruit. MA. VII. Iu. and what they shall remain their mass once annulled / and brought down. Which all well considered, I hope that the reader whatever he be, will not take this work as a thing convincing, or a principle of hatred and debate. Rom. II nor yet despise the riches of the goodness, and of the long suffering of God. But will remember that His kindness only leads him to repentance. 1. Cor. I and meekly with the spirit of quietness/iest judge him, and then consider him himself. And feeble he shall find it a great occasion/est to love/and also to thank God his father most merciful, who of his tender mercy has not delivered him up to a lawless mind/Romans 1:1-2, I John 8: Romans 1 with these vessels of wrath/children of the devil/to do those things which are not comedy/full of all unrighteousness/fornication/wickedness/covetousness/maliciousness/and so suffered him not to become like unto them/a hater of God/and of his godly word. Against whose ungodliness/and unrighteousness/the wrath of the heavenly God appears. Because they hold the true righteousness of God/Romans 1/which comes to shine the light of the gospel of Christ/in the unrighteousness of man's laws and traditions. You/est and as it is said, S. Paul/ though they know the righteousness of God,/ yet those who commit such things are worthy of death. not only do they do the same,/ but also have pleasure in the doing of them. Therefore they are before God without excuse. seeing that knowing God, they glorify him not as God, nor yet are they thankful, but we are filled with vanities in our imaginations. counting themselves wise where in fact they are fools. For with their foolish and blind heart, they turn the glory of the immortal God into the likeness of an image of mortal man. He will clearly perceive that we, of duty, could do no less, but for the preservation and protection of the innocent and simple, to declare the pestilent depravities and deceivable seductions of the wicked. according to the doctrine shown to us everywhere by Christ our master. John 7:10, which came not to save but to destroy. For one rotten apple, little as it is, putrefies an entire heap. Matthew 13:38, Luke 11:17. A small volume of this doctrine, one ranking member of the body. Shortly to conclude. Here I am convinced, let the ungodly and bark low as they may, the fire which Christ came to kindle on earth cannot but burn. Luke 12:49-53 Psalm 15:4, 43, 48. Therefore, my dear brother, if any such small sparks come into your hands, which you shall judge fit for the augmentation of this fire, send them to me (if in England they may not be published); and by God's grace with all my power and ability, I shall endeavor to kindle them, that as many as are of the seed of Abraham may see their light, Isaiah 6:5 Matthew 5 and thereby glorify their celestial Father, who keeps you and continually strengthens you with His spirit of comfort to His glory forever Amen.\n\nThe Author of the Work.\nGo forth, little treatises, fear nothing. To the Cardinal of Yorke,\nDo not be dismayed if he threatens,\nTo help him pillage his abominable estate,\nFor though his power he does elevate,\nYet the season is now upon us,\nThat his wickedness may be discovered to hatred.\n\nThe Treatise.\nO my author, how shall I be so bold,\nTo appear before the Cardinal and show my face,\nWith the clergy all in favor of him,\nAlso in favor of the King's grace,\nWith furious sentence they will chase me,\nForbidding any person to read me,\nTherefore, my dear author, it cannot be.\n\nThe Author,\nYou know very well what his life is,\nTo all people greatly detestable,\nHe causes many to act amiss,\nThrough his abominable example.\nTherefore, it is nothing reproachable,\nTo declare his misdeeds and whoredom,\nThat his wickedness may be discovered to hatred.\n\nThe Treatise. Though his life is hated by all, yet in the mass they put much confidence, which, spread throughout the world, is regarded as a work of singular magnificence. Priests also hold them in reverence, along with all other spiritual persons. Therefore, my dear author, it cannot be.\n\nThe Traitor.\n\nO treacherous one, thou mayst not consider their blind affection in ignorance. Through this, the world, both far and near, has been filled with long-lasting contention. It is God's will that His truth prevails and that Antichrist is put out of his kingdom. May his iniquity be discovered to incite hatred. The Traitor.\n\nHowever, there is great opportunity for grudge, because I appear to be convincing. Without fail, the clergy will judge me to be a presumptuous spirit. For using such contumelious words, it does not become Christian charity. Therefore, my dear author, it cannot be.\n\nThe Author. O my traitorous it is God's judgment,\nSo to recoup for their mad blasphemy,\nSeeing they burned his holy testament,\nThrough the proud cardinals' tyranny,\nAgainst whose hard obstinacy to cry,\nThe stones in the street cannot be moved,\nUntil his iniquity is found for hatred.\n\nThe Traitorous.\n\nIf I presume to make relation,\nOf secret matters that are uncertain,\nThey will count it for defamation,\nOr thyges (thoughts) concocted of a forward brain,\nTo describe their faults it is but in vain,\nExcept I were in some authority,\nWherefore my dear author, it cannot be.\n\nThe Author.\n\nAs touching that thou need not be deceitful,\nThe truth shall be thy conservation,\nWhiles thou presume no faults to detect,\nBut where thou hast had certification,\nBy their knowledge and information,\nWhich have forsaken the whore of Rome,\nUntil his iniquity is found for hatred.\n\nThe Traitorous. Alas, in their outrageous fury,\nThey shall course and banish with cruel severity,\nAll those who have shown favor to me,\nEither in speaking, giving credence.\nIn hell and heaven they have preeminence,\nTo do as they please with free liberty.\nTherefore, my dear author, it cannot be.\n\nThe Author.\n\nO treacherous letter, Antichrist cries and roars,\nMansueting with fulminations.\nHis cruelty shall be feared no more,\nMen knowing his abominations.\nFie upon his forged execrations.\nSeeing his tyranny is overcome,\nUt iniquitas eius ad odium inveniat.\nFie upon his devilish interdictions,\nWith his keys, locks, chains, and fetters,\nFie upon all his jurisdictions,\nAnd away with those who are his detractors,\nFie upon his bulls, breves, and letters,\nWherein he is named servus servorum.\nUt iniquitas eius ad odium inveniat. \"Fye on his golden three-folded crown,\nWhich he wears upon his head,\nFye upon his majesty and renown,\nClaiming to be on earth in Christ's stead,\nFye on his quick and dead carcasses,\nExhort us now and forevermore,\nThat his wickedness may be found to hatred.\nBlessed are those cursed by the pope,\nAnd cursed are those whom he blesses,\nCursed are all those who have any hope,\nEither in his person or elsewhere.\nFor he is accursed by almighty God,\nFor all eternity,\nThat his wickedness may be found to hatred.\nAlas, alas, for woe and bitter pain,\nOpressed with grief and sorrowful care,\nHow shall we refrain from heavy weeping,\nConsidering the case that we are in?\nWe have now lost the price of our welfare,\nSince the mass is gone,\nNow deceased, alas, alas.\" We are not worth the time that ever we were born,\nTo see the chance of this mournful day,\nFor now we are mocked and laughed to scorn,\nOur honor brought to extreme decay.\nWe may well sing alas and farewell,\nSince gone is the mass.\nNow deceased, alas, alas.\nApproach, proud patriarch, with you and your pope,\nBishops, archbishops, and cardinals gay,\nWith all other prelates who had your hope,\nTo be maintained by the mass all way,\nWho shall find our belly and rich array,\nSince gone is the mass.\nDraw near, you priest, in your logical gown,\nWith all the friars of the beggarly orders,\nCome hither, mock us: with shaven crowns,\nAnd all such as are shorn above the ears,\nHelp me to lament with dolorous tears,\nSince gone is the mass.\nThe dolorous destruction of noble Troy,\nWas never to man half so lamentable,\nNor yet the subversion of Rome our joy,\nUnder whom we were counted honorable. O fortune, you are unfavorable,\nFor the mass is gone, departed, and clean gone,\nThe chief holder of our liberty,\nBy whose means our whores and harlots, every one,\nWere maintained in rich felicity.\nAlas, we shall deeply regret this day,\nFor the mass is gone, departed, and clean gone,\nOur bawds and brothels have lost their finding,\nOur bastards compelled to go astray,\nOur wining mill has lost its grinding,\nWhich we supposed never to decay.\nAlas, therefore, what shall we do or say,\nFor the mass is gone, departed, and clean gone,\nOur gay velvet gowns furred with sables,\nWhich kept us from cold,\nThe palfreys and hackneys in our stables,\nNow to make cheeses must be sold,\nA due forked mitres and crosses of gold,\nFor the mass is gone, departed, and clean gone. We shall now abate our wealthy tables,\nWith delicate dishes so delicious.\nOur merry jests and pleasant fables,\nAre now turned to matters dolorous.\nWe must lay down our estate so pompous,\nSince the mass is gone.\nAlas, alas, our fingers shining with precious stones,\nSet in golden rings of rich value.\nOur effeminate flesh and tender bones,\nShall be constrained to labor foul.\nFor all our honor is decayed,\nSince the mass is gone.\nAlas, alas.\nWhereas we used to ride upon mules,\nNow must we needs prick on alone.\nOur wanton dalliance and boisterous pride,\nWith wretched misery is overthrown.\nOur glistening gold is turned to stone,\nSince the mass is gone.\nAlas, alas.\nWe had our servants in most courtly wise,\nIn great multitude following our tail,\nWith guarded liveries after the new style,\nWhom we freely supported to jest and rail.\nHowbeit, now each from other shall fail,\nSince the mass is gone.\nAlas, alas. Our poor kinfolk little understood,\nAnd of what vileness our pope arose.\nWe despised the estates of noble blood,\nNothing afraid to disdain our betters.\nTherefore, against us they will now surmise,\nSeeing that the mass is gone,\nNow deceased, alas, alas.\nWe were called lords and doctors reverently,\nRuling royally in the spiritual realm.\nIn every place where we were present,\nThey veiled their bonnet and bowed a knee.\nBut now it begins to be otherwise,\nSeeing that the mass is gone,\nNow deceased, alas, alas.\nWe upheld the sustenance of the poor,\nWasting the goods of people temporally.\nWith whom we nourished many a whore,\nTo satisfy our beastly pleasure.\nAnd yet we were counted spiritual.\nUnder favor of the mass,\nNow deceased, alas, alas.\nOur great lordships and dominions,\nWith our rich jewels and sumptuous plate,\nOur places and large habitations,\nAdorned with hanging and beds of state.\nFrom our hands shall now be separate. Seing that is gone the mass,\nNow deceased, alas, alas.\nA duel our aid and support,\nWhereby fortune so merely did smile.\nFarewell comfort and consolation,\nThus suddenly changed within a while.\nOur vain confidence did us beguile,\nSeing that is gone the mass,\nNow deceased, alas, alas.\nBy the mass we were exalted so high,\nBarely scarcely any may we once know.\nWe thought to ascend unto the sky,\nHaving our seat above the rainbow,\nBut we are come down again full low.\nSeing that is gone the mass,\nNow deceased, alas, alas.\nThe mass made us lord and king over all,\nFar and near every where having power.\nWith honorable titles they did us call,\nGreeding to offend us at any hour.\nThey reputed us for half gods and more,\nThrough the mass's beneficialness. Which has now turned to our heavens.\nSeeing that is gone the mass /\nNow deceased / alas, alas.\nThe mass was only our singular suffrage /\nTo deliver the people from their sin.\nThere was no priest in town or village /\nBut by the mass his living did win.\nWhose superfluity shall be full thin.\nSeeing that is gone the mass /\nNow deceased / alas, alas.\nOh faithful mass / so constant and true.\nIn heaven and earth continually.\nWe now thy children shall mourn and rue /\nThe chance of thy decay so suddenly.\nConstrained we are all to weep and cry.\nSeeing that is gone the mass /\nNow deceased / alas, alas.\nBy the mass we had high authority /\nIn heaven and earth taking our pleasure.\nKings and princes for all their dignity /\nTo displease us feared out of measure.\nAlas we have now lost our chief treasure.\nSeeing that is gone the mass /\nNow deceased / alas, alas.\nThe mass made us so strong and steadfast /\nThat against hell's gates we did prevail. Delivering souls out of purgatory and sending them to heaven without fail, who would not wish for this? Since the mass is gone, now deceased, alas, alas. Comfort, by the mass's help, depended on all things. It defended us from sicknesses and pestilential mortality. All prosperity that the Lord sent was for its favor. Now deceased, alas, alas. The mass exceeds human reason in many ways, often making foul weather fair. It causes fruit to ripen in season, putting away infections of the air. Great estates restore friendship, and it confirms through the mass. Now deceased, alas, alas. The mass procures rain in due time, whereby flowers and herbs freshly spring. It makes it cease again when it abounds too much. All manner of matrimony and marrying is solemnized by the mass. Now deceased, alas, alas. To soldiers and men going to war,\nThe mass is ever a sure protection.\nIt preserves people from grievous care,\nRelieving all affliction.\nAlas, who can describe,\nAll the profit of the mass,\nNow deceased, alas, alas.\nO wretched chance: most unfortunate,\nSuddenly making a change.\nNever since the world was first created,\nWas there anything of such reputation.\nFor in every land and nation,\nAll goodness comes from the mass,\nNow deceased, alas, alas.\nWhat avails it now to have a shaved head,\nOr to be appareled in a long gown?\nOur anointed hands do us little good,\nWhereas the mass is thus plucked down\nTo our dishonor, all do rebound.\nSeeing that the mass is gone,\nNow deceased, alas, alas.\nThe church's goods are taken away,\nGiven to poor people suffering indigence.\nThe divine service utterly decays,\nWith holy oil, salt, and frankincense.\nTo holy water they have no reverence. Seing that the mass is gone,\nAlas, alas, all people now seek to confound ceremonies.\nThe altars of the Lord have been overthrown,\nWith images that cost many a pound.\nThe temples also are thrown to the ground,\nSeing that the mass is gone,\nAlas, alas.\nTherefore, I make an end of my lamentation,\nFarewell, O holy consecration,\nWith blessed sanctus and agnus dei.\nNo longer can we pray with you,\nSeing that the mass is gone,\nAlas, alas.\nA due, gentle dominus vobiscum,\nWith comfortable, ite missa est.\nRequiem eternam is now undone,\nBy whom we had many a feast.\nRequiescat in pace and good rest.\nSeing that the mass is gone,\nAlas, alas.\nWatkins, Ieffraye, hardest thou our master,\nThus with lamentable manner,\nMost pitifully complain:\nIeffraye,\nHerde it, Catha? You are through,\nI pray God turn it to good,\nLest it be to our pain. But is it truly, as spoken in the country, that the Holy Mass is dead? Watt.\n\nSeed? Yes, I, Jeffray, by my hand,\nAnd had you any wit in your head,\nYou would have well understood.\nFor the sorrowful constraint\nOf our master's complaint\nWas solely for his decease.\nWherefore let us our counsel take,\nWhat shift for us is best to make,\nSince the deceased is the Mass. Ief.\n\nMary Watkyne, you speak very truth,\nWe shall have but a cold brothel,\nI fear me, shortly after this.\nBut I pray tell me now plain,\nWas he by any mischance slain,\nOr was it for age that he was dead? Watt.\n\nNay, it was not surely for age,\nFor he was of lusty courage,\nThough he had very many years.\nAlso, he had continued still,\nIf priests might have had their will,\nWith the help of monks and friars.\nBut he was assaulted so sore,\nThat he could resist no more,\nAnd was forced to give over. Then came his adversaries with might,\nAnd slew him outright,\nAs though he had been a false rover.\n\nWith what weapon did they kill him,\nWas it with poleaxe or bill?\nA good fellowship lightly tell.\n\nNay: with a sharp two-edged sword,\nWhich, as they say, was God's word,\nDrawn out of the holy gospel.\n\nAnd is God's word of such might,\nThat it slew the mass down right,\nOf such ancient continuance?\nMy thinking it should not be true,\nSeeing that priests would rescue him\nWith worldly riches and substance.\nMonks, canons, all shaven crowns,\nWould have brought their villages and towns,\nWith their whole religious rabble.\n\nWhich, under Antichrist's reign,\nAre of sects variable and vain,\nFit to be reckoned innumerable.\nOur master also I dare say,\nWith many other priests gay,\nWhom I know very well.\nWould have spent all their good.\nYou truly their own heart's blood,\nTo help mass against the gospel.\n\nWat. They gave the man all they could, not sparing their chests, generously distributing bribes. This gave them great confidence to render significant assistance to the mass. But it availed them nothing, for God's word has such power that none can resist contrary.\n\nYet take it not for scorn, I tell you where I was born: they openly resist the gospel. The principal doors are such as now govern the church; I promise you no small follies. Among them is one who is the chief, who is not fed as often with roasted beef as with raw motten, so help me God. If his mule should be sold, it would be so gaily trapped with velvet and gold and given to us for our share. I dare assure you one thing: for a competent living, we should not concern ourselves for the next seven years.\n\nIf he is such, what is his name or reputation? I implore you to briefly explain. Mary, some men call him Carnal,\nAnd some say he is the devil and all,\nThe patriarch of all wickedness.\n\nWell, to be brief, without gloss,\nAnd not to swerve from our purpose,\nTake good heed what I shall say.\n\nThe time will come or it belongs,\nWhen thou shalt see their stately throne,\nWith miserable ruin decay.\n\nNote well the example of Rome,\nTo what misery it has come,\nWhich was their head principal.\n\nGod's word the ground of virtue,\nThey went about to subdue,\nBy which they have gained a foul.\n\nIef.\n\nBelieve me, thou speakest reason,\nI trowe we shall see a season,\nTo the confusion of them all.\n\nBut now to our matter again,\nI would hear marvelously,\nIn what place the mass deceased.\n\nIn Strasburg, that noble town,\nA city of most famous renown,\nWhere the gospel is freely preached.\n\nAnd what do thou their names call,\nWhich were counted in especial,\nThe adversaries of the mass?\n\nWat. There were many clarkes, each one greatly learned. Among them were Hedius, Bu Celarius, Symphorian, and mother mo, who were truly reputed as the chief. Their living was so blameless that their enemies could not find any reproach in them.\n\nWhat then did the temporal ones want? Would they all agree, without any dissension?\n\nAs for the common people and a great part of the senators, they were of the same intention. Though a few were on the mother's side, they were easily satisfied when they could not deny God's word.\n\nI perceive then manifestly that the bishop and his clergy were absent.\n\nThey were not absent in the end, for with the mass they endured, as long as they had any breath. Nevertheless, the bishop did not cease to avenge the mass's death. He spares not to curse and banish,\nDoing all that ever he can,\nTo revoke mass unto life again.\nHe spends many a golden,\nTo hang mother and burn,\nThe mass's adversaries certain.\nIf.\nAnd gets he any good thereby?\nBut little yet I certify,\nAnd I believe less he shall have.\nNow for all his high magnificence,\nThey count him saving reverence,\nNot much better than a knave.\nIf.\nPeace, whore, beware of that,\nI tell thee his skin is consecrated,\nAnointed with holy ointment.\nWhat.\nYou, so many a knave's skin,\nIs greased without and within,\nAnd yet they are not excellent.\nIf.\nCocks bones, this is rank heresy,\nIf it were known: by and by,\nThou shalt be a faggot bear.\nTo speak so of such a prelate,\nWhile they are all of the same rate,\nFor the most part everywhere.\nBut to the purpose that we began,\nWhat did monks and friars then,\nWhen mass went thus to wrack?\nWhat. So they spoke with great abuse,\nWith great confusion they were loath to back down.\nIf.\nI know of a friar in a place,\nWho is called Father Matthias,\nIf he had been present.\nHe would have made such a noise,\nWith his horrible shrill voice,\nAble to have frightened them.\nWat.\nThere were two or three friars,\nAs great in faith as he,\nWith bellies larger than a barrel.\nDespite their learned strength,\nThey were so confounded for a long time,\nThat they gave up their quarrel.\nIf.\nWhat made Ihn Faber and Emser,\nWith their allies Eckyus and Morner,\nFail to provide support for the mass?\nWat.\nYes, truly, with words of great boast,\nThey spared not to send their bones,\nThreatening with fearful terror.\nBut how it was that they had such impediment,\nThat they could not be present,\nAs you shall understand.\nEmser, once a regular canon,\nTo defend the mass's canon,\nHad long since taken hold. Which craftily deceives with lies,\nSo grievously troubling his eyes,\nAnd also encumbering his brain.\nThere was no remedy,\nBut he was forced certainly,\nAt home, a fool to remain.\nFlattering Faber, full of disdain,\nWas newly admitted to be chaplain,\nTo duke Ferdinand by others.\nWherefore he had enough of business,\nTo dissuade the duke's nobleness,\nFrom favoring the godly truth.\nAs for Morner, the blind lawyer,\nAnd Ectius, the froward sophist,\nThey have before, in such honorable audience,\nWhere wise clarities are present,\nNot very gladly come.\nErasmus was not involved in this matter,\nWhich so craftily can flatter,\nWith hidden dissimulation?\nWat.\nHe was busy making the will free,\nA thing not possible to be,\nAfter wise clerks' estimation.\nWherefore he interrupted little,\nAs concerning the mass's title,\nWith any manner of assertion. He fears greatly that some men say /\nIf the Mass should utterly decay /\nLest he should lose his pension.\nNotwithstanding, he has in his head /\nSuch an opinion of the god of broadness /\nThat he would rather die a martyr.\nThen ever he would be of this consent /\nThat Christ is not there corporally present /\nIn bread, wine, and water.\nAlso, he has given such a land grant /\nTo the idols of abomination /\nIn his glossing pistols before time.\nIf he had held otherwise, /\nMen would impute to his blame /\nThe crime of unstable inconstancy.\n\nHow did they then with Lovaine /\nAnd with the universality of Colaine /\nMake it not right for the Mass's part?\n\nWat.\n\n\u00b6Yes, surely with terrible vociferation /\nThey made wonderful exclamation /\nThe word of God to subvert.\nThey sent there Thomas and Scot /\nWith other questioners, God knows.\nFull of cracking words inexpressible.\nBut when it came to the effect /\nThey were so abashed and dejected /\nThat once to his face they were noteworthy.\n\nIf. It was plainly across,\nMass went thus by the worst,\nHaving so many on his wing.\nBut.\n\nGod's word is so efficacious,\nAnd of strength so marvelous,\nThat against it is no resisting.\nIf.\n\nNevertheless, among this array,\nWas not there one called Coclaye,\nA little praty foolish pope?\nBut all though his stature be small,\nYet men say he lacketh no gall,\nMore venomous than any toad.\nNo, / for he had another occupation,\nBut.\n\nWriting to the English nation,\nInjunctions of flattery.\nIf.\n\nTo England? In good time,\nI trowe the vicar will come,\nTo some promotion hastily.\nBut.\n\nOr truly it shall cost him a fall,\nFor he is in favor with them all,\nWhich have the gospel in hate.\nContinually he does write,\nEvery laboring day and night,\nTo uphold antichrist's estate.\nOf papists he is the defender,\nAnd of Luther the condemner,\nThe gospel utterly despising. To forge lies he has no shame,\nSo that they somewhat frame,\nWith the process of his writing.\nHe wrote lately to Herman Ryncke,\nWasting in vain paper and ink,\nPomerane's epistle to corrupt.\nWhich by Christian men required,\nAccording as he was desired,\nDid his part to instruct them.\nNothing therein was reprobable,\nBut all to gather true and veritable,\nWithout heresy or any fault.\nHowever, this wretch unshamed,\nThrough malice was not a ghost,\nThe truth with lies to assault. Ief.\nIf he be as thou sayst he is,\nI warrant he shall not miss,\nOf a benefice and that shortly.\nFor I assure the our Cardinal,\nWith other bishops in general,\nLoves such a fellow entirely.\nBut let this now pass and go to,\nWhat is best for our profit to do,\nSeeing mass has made his end? Wat.\nSurely, as far as I can guess,\nWe are likely to be masterless,\nYere it be long so God mend me. For as soon as the mass is buried,\nOur master shall be beggared,\nOf all his rich possessions. Ief.\n\nThen, mate, I put it out of doubt,\nIt is good that we look about,\nLest we solve a new lesson.\nHow long will it be, or ever,\nThat we shall see of this dead mass, the burial?\n\nAs concerning that in very deed,\nThey are not yet fully agreed,\nBut I suppose shortly they shall,\nSome would have him carried to Rome,\nFor because of all Christendom,\nIt is the principal see.\nAnd some would have him to France,\nBecause of the noble maintenance,\nThat he had from Paris university.\n\nSome also persuade in good earnest,\nThat in England it were best,\nHis dead corpse richly to bury. Ief.\n\nNow after my foolish conjecture,\nThey could not for his sepulture,\nDevise a better place to have.\nAlso, there is St. Thomas shrine,\nOf precious stones and gold fine,\nWherein the mass they may lay. With their riches incomprehensible,\nAs spoken by credible persons,\nAn emperor's ransom could pay.\nMoreover, the Cardinal,\nWhose pomp to recount is beyond my capacity,\nExceeds all expectation.\nWith a great number of bishops,\nThey keep a marvelous door,\nConcerning worldly royalty.\nPriests also, both secular and regular monks and canons,\nDwell there in possession.\nBoth in wealth and wine,\nWithout a doubt they far exceed,\nThe nobles of the region.\n\nIf it is as you declare,\nIt is best that mass be buried there,\nWith due honorable reverence.\n\nIf they have a stubborn wit,\nAnd in the case they will not admit,\nBut utterly make resistance?\n\nBe quiet and be content,\nThe gospel by commandment,\nWill strictly compel them.\n\nThey set not by the gospel a fly,\nDid you not hear what villainy,\nThey did to the gospel?\n\nWhy did they conspire against him?\nIf... By my truth they set him a fire,\nOpenly in London city.\nWho caused it to be done?\nIn truth, the Bishop of London,\nWith the Cardinal's authority,\nAt Paul's cross earnestly\nDenounced it to be heresy,\nThat the gospel should come to light.\nCalling them heretics execrable,\nWho caused the gospel venerable\nTo come unto laymen's sight.\nHe declared there in his fury,\nThat he found errors more and less\nThan three thousand in the translation.\nHowbeit, when all came to pass,\nI dare say, unable he was,\nOf one error to make probation.\nAlas he said, masters and friends,\nConsider well now in your minds,\nThese heretics diligently.\nThey say that women, come hither,\nShall enter heaven as those who live perfectly.\nAnd was that their very saying? Shall it come sooner to salvation,\nBy the merit of Christ's passion,\nThan an outward holy liver.\n\nThey showed nothing other than what is rehearsed in Matthew,\nIn the twenty-first chapter.\n\nFor all that, he said in his sermon,\nRather than the gospel should come,\nHe would gladly endure martyrdom,\nTo uphold the devil's freedom,\nOf whom he is a confessor.\n\nWhy make him a saint?\n\nEven such a one as painters paint,\nOn walls and boards artistically.\nWhich with mysteries, crosses, and copes,\nAppear like gay bishops and popes,\nIn strange fashion outwardly.\n\nBut they are idols in effect,\nMammon of Antichrist's sect,\nTo deceive people deceitfully.\n\nI perceive well now that,\nAs it is spoken, honors change mores,\nWith such men most commonly.\n\nBut do you think in your mind,\nThat he could in his heart find,\nIn such a case, death to suffer? \"Nay he is not so foolish,\nWith tongue and horse,\nThough he may fare the worse,\nHe will gladly do his duty.\nTo pluck the word of God down\nAnd to exalt the threefold crown\nOf antichrist his bearer.\nMoreover, there is a charge under pain,\nThat no man retain\nAnything of the gospel newly translated.\nFor if they presume the contrary,\nThey lose their goods without mercy,\nAnd their bodies to be incarcerated.\nFurthermore, no clerk be so bold,\nPrevy or Pearte, with him to hold,\nPreaching anything in his favor.\nBut rather their brains to set,\nBoth in schools and in the pulpit,\nHim and all his to dishonor.\nTherefore it profits the gospel nothing\nConcerning the mass's burying,\nTo send any precept there.\nFor they had rather by this day\nGo straightway to the devil,\nThan obey him in any manner.\" This passes of all that I have heard, I wonder they were not feared of such notable blasphemy. Not with standing their interruption shall turn to their destruction in the long run. For though they caused to be burned the outward shadow or garment of God's word, so high in price, yet the ground of his majesty, printed in Christian hearts secretly, they are not able to prejudice. Therefore whether they will or not, if it be the holy gospels' will, mass in England to bury, let them crack until they burst, doing their best and their worst, it avails not a cherry. They are worldly and carnal, and the gospel is spiritual, assisted with angels' presence. If.\n\nIf it comes to that reckoning, they will bring more angels with them. Then shall be in the gospels' assistance.\n\nHave they of angels any garison? If.\n\nYe God knoweth many a legion, at all times they to succor. If.\n\nHow do they these angels get? If. By my faith of poverty's sweet,\nFor them sore who labor.\nAha, I well know what you mean,\nSuch angels are not worth a bean,\nIf it comes to that point once.\nBut now I'd hear the express,\nThe manner of their holiness,\nBriefly declared at once.\nIf it be.\n\nMary, that is done for them all,\nFor they have no holiness at all,\nAs far as I saw yet.\nHow briefly to discuss,\nTheir proud estate so glorious,\nI shall here myself endever.\nFirst, as I said, there is a Cardinal,\nWho is the ruler principal,\nThrough the realm in every part.\nWhat.\n\nHave they not in England a king?\nIeff.\nAlas, many, speak not of that thing,\nFor it goes to my very heart.\nAnd I shall show thee a cause why,\nThere is no prince under the sky,\nThat can compare with him.\nA goodly person he is of stature,\nEndued with all gifts of nature,\nAnd of gentility incomparable. In various sciences he is seen,\nHaving a lady to be his queen,\nAn example of womanly behavior.\nNevertheless, by the Cardinal he is,\nRuled to the disgrace of his honor.\n\nWhat does he follow the Cardinal's intent?\nIf.\n[Questioner]: And if the common people repent,\nWith many a weeping tear.\nWhat.\n[Questioner]: What vexes them then?\nIf.\n[Questioner]: Alas, when England first began,\nWas never such a tyrant there.\nBy his pride and false treachery,\nWolrdom and bawdy lechery,\nHe has been so intolerable.\nThe poor commons with their wives,\nIn manner are weary of their lives,\nTo see the land so miserable.\nThrough all the land he caused perjury,\nAnd afterward took away their money,\nProceeding most tyrannically.\nThe poor people, needy and bare,\nHis cruel heart would not spare,\nLeaving them in great misery. Inasmuch as for lack of food,\nCreatures bought with Christ's blood\nWere willing to die in pitiful cases,\nAlso a very noble Prince of fame,\nHenry, the Duke of Buckingham,\nCaused many to die, alas, alas.\nThe goods that he thus amassed,\nWretchedly he scattered,\nIn causes not relevant.\nTo make windows, walls, and doors,\nAnd to maintain bards and whores,\nA great part of it is spent.\n\nI beg you, let all this pass,\nAnd show me something seriously,\nOf his spiritual magnificence.\n\nIf.\n\nFirst, he has a title of St. Cecilia,\nAnd is a Legate of the Pope,\nA dignity of high precedence.\nHe has bishoprics two or three,\nWith the pope's full authority,\nIn cases of dispensation.\n\nIf.\n\nCan he then dispense with the mass,\nIf he is in error in the sentence,\nOf the great excommunication?\n\nIf.\n\nHe may then dispense in all manner of cases,\nYet it is he who gives nothing in grace,\nBut sells all for ready money. Except for courses and blessings, with sight of his golden rings, all this he gives freely.\n\nHas he so large facility,\nOf the pope's benevolence,\nAs it is spoken abroad?\nIf.\n\nHe stands in the pope's room,\nHaving of his bulls a great sum,\nI believe an whole cartload.\nWherewith men's purses to discharge,\nHe extends his power more large,\nThan the power of almighty God.\nFor whether it be good or ill,\nHis perverse mind he will fulfill,\nSupplanting the truth by falsehood.\nTo get himself a singular name,\nThe land he brings out of frame,\nAgainst all God's forbid.\nHe turns all thing topsy-turvy,\nNot sparing for any simony,\nTo sell spiritual gifts.\nIn grants of consanguinity,\nTo marry within near degree,\nHe gets away men's thefts.\nOf secular people he can make regular,\nAnd again of regular secular,\nMaking as he lists black of white.\nOpen whoredom and avoutry,\nHe allows to be matrimony,\nThough it be never so unright. Laufull wedlock to divorce. He gives very little force, knowing no cause why. He plays the devil and his dame; all people report the same, courses the time that ever he was born.\n\nIt cannot sink in my mind, that the Cardinal is so blind, To make such a divorcement.\n\nThough it be not in thy belief, I tell thee to put it in preference, He does all that he can invent.\n\nWhat?\n\nBetween whom do you mean?\n\nBetween the King and the Queen, Who have been long of one assent.\n\nWhat?\n\nSome cause then he has espied, Which separates them to divide, Is necessary and urgent.\n\nNothing but the butcher says, That the good lady is barren, Like to be past childbearing.\n\nWhat?\n\nHad the king never had a child by her?\n\nWhat?\n\nNo man ever saw fairer, Than those which she forth did bring.\n\nWhat?\n\nIs there any of them alive?\n\nYou are princes; whom to describe, It would be heard from an orator. She is but a child in age,\nYet wise and sage she is,\nOf very beautiful favor.\nShe perfectly represents\nThe singular graces excellent,\nBoth of father and mother.\nYet this is not concerning\nTheir care or meddling,\nTo divorce them asunder.\n\nAre not the nobles here offended?\n\nYes, but it cannot be amended,\nAs long as he is the ruler.\n\nI think the Queen is not faulty,\nBut has done enough of her part,\nIf it had pleased God's benevolence.\n\nNone is faulty but the butcher,\nWhom almighty God suffers to scourge,\nThe people's offense.\n\nUnto God he is so odious,\nThat nothing can be prosperous,\nWhere he has governance.\n\nSince he came first forward,\nAll things have gone backward,\nWith much misfortune and mischance.\nNo yearly purpose he intends,\nThat ever comes to a good end,\nBut damage and tribulation.\n\nWat. In these parties it is verified that he has edified a college of marvelous foundation. Of pretty houses of bawdry, he has made a statue openly, endowed with large exhibition. Do you like to armories, a college of clerks and scholars, ensuring learned erudition? You may perceive, by reason, that virtue shall be very rare among a sort of idle losels. Which have riches infinite in wealth and worldly delight, given to pleasure and nothing else. They read both Greek and Hebrew there. I will not say but it is true that there are men of great science. Howbeit, where pride is the beginning, the devil is commonly the ending. And if you consider well, even as the tower of Babel began of a presumption. So this college I dare undertake, which the Cardinal doth make, shall confuse the region. What is it to see dogs and cats, gargoyle heads and cardinal hats, painted on walls with much cost. Which ought of duty be spent,\nOn poor people indigent,\nFor lack of food utterly lost.\n\nWhat.\n\n\u00b6Has he no provision for such people?\nIef.\n\u00b6No / saving only to rid them hence,\nA proper way he imagines.\nWhat.\n\u00b6In what manner provision?\nIef.\n\u00b6Truly least they should be conquered,\nA warfare he sends them.\nWhat.\n\u00b6Many of them then are slain?\nIef.\n\u00b6They never come home half again,\nI may tell you in good right.\nFor some are taken prisoners,\nAnd some are dead of the fevers,\nMany of them losing their sight.\nOf twenty thousand fighting men,\nScant returns home again ten,\nIn good state and perfect liking.\nFor the more part made beggars,\nAnd so become robbers and thieves,\nWhereby they have a shameful ending.\nWhat.\nHe fares not the better for war,\nIef.\n\u00b6Yes, Mary / it does him prefer,\nTo more gains than I can rehearse.\nFor first or the war begins,\nThey labor his favor to win,\nGiving gifts many and various. And if it cannot be pacified, they bribe him on the other side, at least to be favored. And finally, war is to cease, with rewards they must grace him, or else peace cannot be performed.\n\nHow does he practice such conveyance?\n\nYou make him then a traitor?\n\nI reckon him a false traitor, if the very truth were proved.\n\nWell, let this pass; how does he, in giving grants of liberty and dispensable cases, follow the common practice of merchants in their merchandise, to get worldly goods movable? Saving they take great labors, and he does all by his factors, resting in quiet felicity. He has false farises and scribes, gaping for nothing but bribes, full of frauds and perversions.\n\nThey are named otherwise?\n\nTroth, but they follow their guise, in wicked operations. I put a case now they are all shrewd in their administrations. Should they go to hell for the Cardinal, or do you think he shall go there in his own person? If.\n\nThough he has here such prerogative In all points that are dispensative To perform it by commission. Yet in this point surely He must perform it personally Without any exception. Wat.\n\nIf he is as you have here said, I believe the devils will be afraid To have him as a companion. For what with his execrations And with his terrible fulminations He would handle them so. That for very fear and dread All the devils that are there Will be glad to let him go. If.\n\nAs for that you may be assured The devils are enraged as their authors with out fail. Wat.\n\nWhat if he will grant the devils' bliss? If.\n\nThey regard it no more as a gift Than wagging of his mule's tail. Wat.\n\nSo he uses then on mules to ride? If. You and he, so shamefully proud,\nCannot be described. More like a celestial god,\nThan any mortal creature, with worldly pomp unbelievable.\nBefore him ride two strong priests,\nBearing two long crosses, gaping in every face.\nAfter them follow two secular laymen,\nEach of them holding a pillar instead of a mace.\nThen comes my lord on his mule,\nTrapped with gold beneath its tail,\nCuriously adorned in every detail.\nOn each side, a pollaxe is borne,\nWhich in none other use are worn,\nPretending some hidden mystery.\nThen he has servant five or sixty score,\nSome behind and some before,\nA marvelously great company.\nOf which are lords and gentlemen,\nWith many jesters and youths,\nAnd also knaves among them.\nThus daily he proceeds forth,\nAnd men must take it in worth,\nWhether he does right or wrong.\nA great and fat man he is,\nWearing on his head a red hat,\nObtained with angels' subsidy. And four of his gentlemen hold over it a canopy. Besides, he has a pair of costly shows which seldom touch the ground. They are so lovely and curious, all of gold and precious stones. Costing many a thousand pounds.\n\nWho paid for these shows?\n\nTruly, many a rich abbey,\nTo be eased of his visitation.\n\nWho visits in his own person?\n\nNo, another does it for him,\nWho can skill the occupation.\nA fellow neither wise nor sad,\nBut he was never yet full mad,\nThough he be frantic and more.\n\nHe is named Doctor Alyn,\nOne who to lie is not ashamed,\nIf he spies advantage therefore.\n\nAre such with him in any price?\n\nYes, for they do all his advice,\nWhether it be wrong or right.\n\nHas the Cardinal any gay mansion?\n\nGreat palaces with no comparison,\nMost glorious in outward sight. And with a decked point device,\nMore like a paradise,\nThan an earthly habitation.\n\nWho is he of some noble stock?\nIf.\nHis father could catch a bullock,\nA butcher by his occupation.\n\nWho?\n\nHow did he come to this glory?\nIf.\nPlainly by the devil's policy,\nAs it is everywhere said.\n\nAre the states here with all content?\nIf.\nIf they speak anything, they are silenced,\nWherefore I tell you they are afraid.\n\nWhat abstinence does he practice?\nIf.\nIn Lent, he forsakes all fish,\nFed with partridges and plovers.\n\nDoes he lead a Lutheran life?\nIf.\nNo, for he has no wife,\nBut whores that are his lovers.\n\nIf he uses whores to occupy himself,\nIt is a great marvel certainly,\nThat he escapes the French pox.\n\nHe had the pox without fail,\nWherefore people reviled him,\nWith many obscene mockeries.\n\nHe was then abhorred by his prince:\nIf.\nBy my troth, man, not an inch,\nStill in favor continually.\n\n(Note: The text appears to be written in Middle English, and it seems to be a dialogue between two people, possibly discussing a certain person's lifestyle and background. The text contains several errors, likely due to OCR processing. The text also contains some archaic spelling and grammar, which have been preserved as much as possible while making the text readable.) By the devil then does he work? Yes.\nEvery man thinks so truly. But alas, what remedy? Which has he children by his whores also? Yes. Namely one whom I do know. He has, of the church's goods, clearly more than two thousand pounds yearly. And yet is not content, I believe. His name is Master Winter. For whom my lord his father has obtained, from the French kings grace, that when the bishop of Rome is dead and gone, he shall succeed him in his place. And is his father as ready to promote the noble progeny as he is toward his bastards? Yes. He favors little noble lineage, taking a way their heritage rather than setting them forward. He breaks men's testaments and contrary to their intents, at his own mind and pleasure. He will be in need of their executors, saying with the devil, \"richly to increase his treasure.\" Many a good lady joins him,\nHe engrosses up into his coffer,\nOf which some here to name:\nThe Countess of Sarum,\nThe Countess of Salisbury,\nAlso the Duchess of Buckingham.\n\nIs the devil such an whoremonger?\nIf.\n\nOch, there is neither duke nor baron,\nHowever great their power,\nBut they are constrained to crouch\nBefore this butcherly slut,\nAs it were to an Emperor.\n\nNow surely then, after my mind,\nThey cannot find another to perform this office,\nThe dead mass's office to solemnize.\nIf.\n\nIf it be his pleasure, he may,\nHowbeit he uses little to pray,\nFor it is late or he arises.\nAlso, as far as I can muse,\nTo perform this office he will refuse,\nDreading his pomp thereby to lose.\n\nAs for that, it shall nothing sway,\nPlainly if it be the gospels' will,\nHe must do it and cannot choose.\n\nYet it will be a perilous business,\nFor bishops and priests doubtless,\nTo aid him will not be slack. Though they love him as the devil,\nYet to do the gospel some evil,\nNo diligence in them shall lack.\n\nWhat are the bishops so great?\nIf.\n\nIt is not possible to express,\nThe treasure of the spiritual.\nWhat are the bishops, divines?\nIf.\n\nThey can well skill in wines,\nBetter than of divinity.\nLawyers they are of experience,\nAnd in cases against conscience,\nThey are perfect by practice.\n\nTo forge excommunications,\nFor tithes and decimations,\nIs their continual exercise.\n\nAs for preaching they take no care,\nThey would see a course at a hare,\nRather than to make a sermon.\n\nTo follow the chase of wild deer,\nPassing the time with jolly cheer,\nAmong them all is common.\n\nTo play at the cards and dice,\nSome of them are nothing nice,\nBoth at hazard and monopoly.\n\nThey drink in gay golden balls,\nThe blood of poor simple souls,\nPerishing for lack of sustenance. Their hunger cures they never teach, nor suffer anyone other to preach, but such as can lie and flatter. Bidding the beads after this rate, you shall pray for the good estate of my lord, my master. And so reading a ragman's roll, he exhorts to pray for the soul of this person and that. Which gave book, bell, or chalice, to the furtherance of God's servants, babbling he knows not. Such preachers are commended, and the other are reproved, which preach the gospel purely. So they sit upon cushions soft, their royalty exalted aloft, they regard not God's word surely. They are so given to avarice, that they ponder no prejudice happening to the common wealth. They nourish servants in idleness, which when they are masterless, are constrained to beg or steal. To tell all the abomination of their wretched conversation, it were both long and tedious. Wat. If the bishops do so abide,\nHow are secular priests found with persons who are religious?\nYour question,\n\nThinkest that with them it is scarcely,\nNay, nay, man, I warrant,\nThey feel no indigent want.\nFor they have goods innumerable,\nAnd fare much better at their table,\nThan lords of worthy parage.\nFortune with priests runs on wheels,\nSo that some have after their heels,\nA score of yemen, tall and stout.\nWhom to maintain idly,\nThey have benefices very many,\nIn the country thereabout.\nWhereby they are so proud and vain,\nThat the noble men they disdain,\nWith scornful indignation.\nThough perhaps their fathers,\nWere other sowers or cobblers,\nOf no manner reputation.\n\nAs for religious folk to be brief,\nIn all England they have the chief,\nAnd most pleasant commodities,\nThe goodly soils, the goodly lands,\nWrongfully they hold in their hands,\nEndued with many knights' fees. By color of their false prayers,\nThe right heirs are defrauded,\nFrom their true inheritance.\nThey are the cause of misery,\nOf whoredom, theft, and beggary,\nTo the common wealth's hindrance.\nNo fruitful work they use,\nAll honest labor they refuse,\nGiven wholly to sloth.\nThey are neither ghostly nor divine,\nBut like to brut beasts and swine,\nWallowing in sinful wretchedness.\nI speak of the possessors,\nThough the mendicant orders\nAre nothing less abominable.\nWhose living is without praise,\nNourished in rape and fraud,\nGrounded on lying detestable.\nThey are the devil's messengers,\nAnd of antichrist the members,\nExample of all perversity.\nThey are idols of flattery,\nAnd apostles of hypocrisy,\nReplenished with enormity.\nLo, here I have thus reported,\nHow their life is partly ordered,\nAnd under what condition.\nThat thou hast I make a vow,\nInasmuch as I marvel how,\nThou knowest their disposition. But I pray you, do you think that they will murmur and grudge at the dead mass's burying? If so, I am sure they will labor with busy care for his sepulture, forbidding it. Why, their superfluity is only sustained by the mass's liberality. What do you suppose of men temporal? I think they would remain here with all if they had due information. Nevertheless, at the beginning, the mass among them brought about some difficulty. Because of long continuance, they have had trust and affection through the mass saved to be. For these priests and friars persuade that by the mass they shall evade eternal pain and punishments. Whose suffrage does them great stead, profitable both to quick and dead, according to their mind and judgment.\n\nBut you, wretched priests and friars, doubtless the mass is profitable, and is the mill of your welfare. But to those uninterested, it is plain a fraudulent deceiving,\nTo make their purses empty and bare.\nNow truly I believe as you say,\nEven there the hare quite away goes,\nAnd all their babbling is but lies.\nThough there be other obstacles,\nBecause of the great miracles,\nDaily practiced before our eyes.\nWhat.\nThou never sawest a miracle wrought?\nI.\nI am not he who bought me,\nBut as the priests rehearse.\nWhat.\nCanst thou rehearse me now one?\nI.\nNo I cannot, but our Sir John\nCan, in his English festive.\nWhat.\nDo they give credence to such fables?\nI.\nThey have them in more reverence,\nThan the gospel a thousandfold.\nAlso, there is neither thief nor robber,\nNor any of such wicked miscreants,\nBut by the mass is made bold.\nFor if they hear once a priest's mass,\nThey trust surely that day to pass,\nWithout all parallel or danger.\nCrafty sorcerers and false dice players,\nPickpockets and subtle conveyers,\nBy the mass hope to have succor. Marchants passing journeys on far/And soldiers going forth to war/ are often preserved.\nMass brings sinners to grace/And chases away the foe/ Above all things preferred.\nMass solemnizes marriage/And keeps people from harm/ Causing also weddings to be fair.\nMass makes tame things of the wild/And helps women to bear child/Through the assistance of the priest.\nMass avails against sickness/A proven remedy for all distresses/And for things that are gone.\nTo conclude briefly/Of the whole church's felicity/The mass is the maintainer alone.\n\nThe nobles that be wise and sage/I suppose with such blind dotage/They cannot so foolishly beguile.\nIf it is true/Some of them begin/To have little confidence therein/And less will in a while.\nWhich of the bishops is perceived/Why they have now restrained/Under the pain of coursing. That no layman read or look in any fruitful English book,\nWholly concerning scripture.\nTheir foolish franticity is so persistent,\nThat they scorn in English to have the new Testament.\nBut as for tales of Robin Hood and other jests, neither honest nor good,\nThey have no impediment.\nTheir mad, unsavory teachings and their fantastic preachings,\nAmong simple folk to promote.\nFor no cost they spare nor cease,\nOpenly to put them in print,\nTreading scripture under their feet.\nAlso their decrees and decree-like,\nWith popish dreams papal,\nThey compel people to read.\nHowbeit the confutation of their abomination,\nThey will not endure to proceed.\nWat.\nKeep silence and be quiet,\nThough with great cries they resist,\nFor a little season present.\nYet I warrant within short space,\nMass will have its birthplace,\nAccording as it is convenient.\nIef. So much the worse for our thrift,\nFor there is none other shift,\nWe must get a new master.\n\nThough mass be dead and rotten,\nA master may lightly be gotten,\nIf we set our minds to labor.\n\nYet priests' service is gay,\nFor we may with them all the way,\nIn idleness have great respect.\n\nThat for a Christian man is not best,\nBorn unto labor and not unto rest,\nAs the foul is unto flight.\n\nBut now all this matter to spare,\nLet us prepare our masters' dinner,\nFor it is high time verily.\n\nA fellowship, let us go apace,\nFor he will shield our face,\nIf he finds not all thing ready.\n\nHave, I pray thee yet abide,\nSett thy busyness a while aside,\nAnd let us have first a song.\n\nWhat wouldst thou that I should sing?\n\nSurely some proper thing conveyed,\nNot over tedious nor long.\n\nI think thou art a singing man?\nThe devil of it that I can,\nBut I love especially such gear. Will thou make it merry or sad? (Wat.\nI have no power to make it good or bad, (Ief.\nIf thou wilt, take thy mind and put it into some monastery, (And be a monk among them in the quiet.\nWat.\nDo they use such joyful singing? (Ief.\nIt is the craft of their living, (Wherby they make a lusty cheer.\nWat.\nBut I do not understand what they say, (Ief.\nBy my sooth, they reveal nothing more to me, (Wat.\nShall I ask thee now a question? (Ief.\nThou art hardly a god's blessing, (And I will not spare thee to tell.\nWat.\nHast thou never been in religion? (Ief.\nYes, by God and holy doctrine, (A dozen years continually.\nWat.\nThen thou knowest much unhappiness? (Ief.\nA great deal more than goodness, (I promise thee faithfully.\nWat.\nWell, let us differ on this till soon, (When our masters' dinner is done, (We will come and join thee.\nI am content even so to do, (Wat.\nFirst sing a ballad, go and, (And then will we to dinner.\nAlas, I am marvelously dry, (Wat. Thou shalt drink gradually, what needeth thee to linger? I leave.\nHave at it in the best manner.\nIn the joyful month of June,\nWalking alone, my care to solace,\nI heard a voice with a dolorous tune,\nFull pitifully crying, alas, alas.\nThe world is worse than ever it was.\nNever so deep in miserable decay,\nBut it cannot thus endure all way,\nFirst to begin at the spiritual,\nWhose living should be an example of grace,\nEndued with perfect works of charity,\nSeeking God's honor in every case,\nThe world with its vanities they embrace,\nRenouncing God though they say nay,\nBut it cannot thus endure all way,\nOf this world they have the chief dominion,\nWith stately preeminence temporal,\nThey presume to be held in opinion,\nOf the people as lords imperial,\nWorshiplful seniors we must them call,\nRequiring that we should to them obey,\nBut it cannot thus endure all way,\nThe riches and goods of the common we all,\nHave set them in their honor high. They are the cause that thieves do steal,\nAnd all mischief and misery bring.\nThe worldly treasure they consume idly,\nNothing regarding but pleasure and play.\nBut it cannot thus endure all the way.\nThey devour the labor of the poor people,\nAnd waste the patrimony of nobles.\nThey teach and exhort men to honor God,\nWith their temporal substance and money.\nThey claim tithes to support their folly,\nInventing many a false offering day.\nBut it cannot thus endure all the way.\nThey ought of duty to preach the gospel,\nThe words of life, so sweet and sweet.\nHowbeit there against chiefly they rebel,\nChrist's doctrine trodden under their feet.\nThey bear us in hand that it is not meet,\nThe gospel to be known of the people,\nBut it cannot thus endure all the way.\nThey should be meek, and they are full of pride,\nVoid of true patience, replenished with ire,\nEnvy they hold, charity sets aside,\nRetaining for chastity carnal desire,\nSloth and gluttony in their whole empire. They have made temperance and labor stray, but it cannot thus endure entirely.\nEmperors and kings they trap in their lure,\nDeceiving them with false adulation.\nTherefore, of promoters they are sure,\nLittle do they consider their damnation.\nThey give them no true information,\nAnd that evidently they may perceive,\nBut it cannot thus endure entirely.\nThe works of mercy upon them are spent,\nPoor people defrauding with injury.\nThey drink the blood of souls innocent,\nSimple folk beguiling outrageously.\nTheir foul, filthy carcasses to magnify,\nThey wrap in robes and costly array,\nBut it cannot thus endure entirely.\nGod's commandment they openly transgress,\nTo his godly love no respect having.\nThey take his name in vain with blasphemy,\nHoly days after their own mind feigning,\nTo honor their parents they are disdaining,\nMore covetous than kites waiting in ambush.\nBut it cannot thus endure entirely.\nThey lecherously embrace lewd lust,\nForbidding wedlock against God's will. Their subject they oppress in wretched case,\nProne to murder Christian men.\nSacrilege and simony is their corn mill.\nFalse witnesses delay the truth,\nBut it cannot thus endure all ways.\nThe sacrament of Christ's ordinance,\nInstitutes our feeble faith to sustain,\nThey have perverted unto our hindrance,\nForcing us to trust in vain things,\nNew sacraments they falsely feign,\nObscure God's word as much as they may,\nBut it cannot thus endure all ways.\nChrist's freedom they have brought in bondage,\nOf heavenly rights making merchandise,\nIn spiritual works they covet advantage,\nTo feed their insatiable covetousness,\nOf the damnable mass they make a sacrifice,\nCompelling men dearly for it to pay,\nBut it cannot thus endure all ways.\nOf hell and heaven they make a chessboard,\nFainting as they list a purgatory.\nHypocrisy leads their dance,\nWith wrong extortion and usury. Of Christ's word they make heresy,\nQuickly and promptly Christian men betray,\nBut it cannot thus endure all way.\n\nTherefore briefly to finish my ballad,\nOh heavenly father, upon the I call.\nHave mercy on man, whom thou hast made,\nTo serve thee in spiritual freedom.\nRid us from Antichrist's bonds so thrall,\n\nWith which we are fast bound night and day,\nThat thy name be not blasphemed all way.\n\nNow I have done my best,\nTo satisfy the request,\nAccording as thou desiredst.\n\nI will hold thee no longer,\nBut look that thou remember,\nTo fulfill that thou promisedst.\n\nOh Lord God, what good days\nThese monks have in abbeys,\nAnd do neither sweet nor swoon.\nThey live in wealth and ease,\nHaving whatsoever they please,\nWith delicate meat and drink.\nWherewith they farce their bellies so full,\nThat to all goodness they are dull,\nMaking merry with Gill and Joan.\nThey sit sleeping in a corner,\nOr mumbling their Pater Noster,\nTheir mind nothing thereon. They shall never be strong or active,\nThey will exercise no manner of work or labor.\nArt thou here Iffray, mate?\nIff.\nWhy comest thou so late?\nI am willing to tarry.\nArt.\nI was troubled with the estates,\nI bemoan all their foolish pates,\nFor coming here this day.\nIff.\nSo it seemed to me,\nThe steward was to blame,\nThat he did not provide better.\nArt.\nBy your faith, had you better fare,\nIn the cloister where you were,\nUnder the rule of the monastery?\nIff.\nFare better? They eat their bellies full,\nEvery man as much as he will,\nAnd none says black is his eye?\nArt.\nWhat do they for it, anything?\nIff.\nTruly nothing but read and sing,\nPassing the time with sport and play.\nArt.\nThat is a life in truth for none,\nThou art a fool by these ten bones,\nWhen thou camest from them away.\nIff.\nO I think myself much fortunate,\nThat from their life I am separate,\nSeeing it is so abominable.\nArt. What is the abomination? Ief.\nAlas, all to gather is sin / \nAnd wretchedness most miserable. Wat.\nWhat is a man of religion /\nReputed a dead person /\nTo worldly conversation? Ief.\nIt is true they are dead /\nFor they are in no use nor place /\nTo christen men's consolation.\nAnd as a dead stinking carcass /\nUnprofitably clogs a space /\nIf it be kept above ground.\nSo in their life superstitious /\nOf wicked crimes enormous /\nNo manner of profitables is found / Wat.\nYet their order is very strict? Ief.\nYou but they use such a contrive /\nThat they make it easy now.\nMore easy by the twenty part /\nThan to labor in some art /\nOr to go with the cart or plow. Wat.\nThey have forsaken the world /\nAnd a spiritual life taken /\nConsisting in ghostly busyness. Ief.\nWhat call you the world, I pray? Wat.\nWealthy riches and pleasures gay /\nAnd occasions of sinfulness. Ief. In this world, those with riches and possessions remain, touched by the realm of vice: pride, wrath, envy, avarice, and other sinful transgressions. Yet, Ieffrye, you err; the friars have no possessions but live by pure alms. Friars? They are the worst of all, ruffian wretches and rogues, living on rapine and deceit. Though they have no possessions, they are intolerable beggars. They have no regard for honesty, displeasing God without fear. They are the very bauds of vice, fraudulent inventors of deceit, provocations to sin. They are slanderers of virtuousness,\nOccasions to viciousness,\nChickens of the devil's brood.\nTo the truth they are adversaries,\nDiligent imagers of lies,\nDeprvers of those that are good.\nThey are Antichrist's godchildren,\nPromoters of his pardons,\nAnd procurers of simony.\nThey are brokers selling heaven,\nFree coppers of hell,\nAnd farmers of purgatory.\nOf Satan they are the soldiers,\nAnd Antichrist's own mariners,\nHis ship forwarding to convey.\nAnd to conclude seriously,\nThey are the hellhounds truly,\nEnemies against God's word always.\n\nNow thou art greatly overshadowed,\nFor in places where I have been,\nThey do good I certify.\nIf it were not for the friars,\nThere would not be in seven years\nA sermon in the poor country.\nAnd as for their living truly,\nThey beg people's alms purely,\nTaking such things as they give.\nThey have no waste superfluity,\nBut even their bare necessities,\nScant enough whereby to live.\n\nIf. I mean not that they are all bad,\nBut of the greater part I thought,\nWhich I say are worse than nothing,\nReplete with mischievous vengeance.\nTheir preaching is not scripture,\nBut fables of their conjecture,\nAnd men's imaginings.\nThey bring in old wives' tales,\nBoth of England, France, and Wales,\nWhich they call holy narrations.\nAnd to them, scripture they apply,\nPerverting it most shamefully,\nAfter their own opinions.\nWherewith the people are led,\nInto manyfold errors are led,\nAnd wretched superstitions.\nOf Christ our merciful savior,\nThey make a judge full of terror,\nOnly threatening one damnation.\nWhose favor, as they falsely claim,\nWe cannot be able to obtain,\nWithout saints' mediation.\nThey say that holy men's suffrages,\nPardons, masses, and pilgrimages,\nFor sins make satisfaction.\nThey bid us in our works to trust,\nWhereby they say that we must,\nDeserve our salvation. Faith little or nothing they regard,\nOf which we being destitute,\nAre driven to despair.\nAnd as for their life, doubtless,\nIt is the well of ungraciousness,\nOf iniquity the mirror.\nThe alms that poor folk should have,\nWretchedly they crave to tolerate idly without labor.\nThey ponder dissatisfactions continually,\nAnd craftily use daily great dissembling with simple folk.\nThey fear little whom they offend,\nAccustomed to raping and rending,\nAll that comes within their grasp.\nTheir miserable disposition,\nCauses strife and sedition,\nIn all places where they dwell.\nThere is no unhappiness done,\nIn any Christian region,\nBut a friar is of the council.\nThough they say that their order,\nIs to have nothing in propriety,\nBut to use all things in common.\nYet there is no commonality,\nWhich has such great partiality,\nAs their miserable religion.\nFor where the principal heads,\nWhom they call master doctors,\nLive in wealthy abundance. The others are poor and needy,\nLeading their lives in poverty,\nScant having their sustenance.\nOf their brothers' vexation,\nThey have no compassion,\nDespising those that are in sickness.\nAgainst all order of charity,\nThey despise having to have pity,\nUpon them that are in distress.\nTo show all their miseries,\nSo abominable and shameful,\nIt would be over tedious and long.\n\nYou have said enough, ready and willing,\nThey cannot be much worse lightly,\nIf the devil is not among them.\n\nAs for that which you need not fear,\nThe devil is familiar with them,\nEverywhere, both at bed and at board.\n\nThe observers are not so disposed?\nWill you have their lives disclosed,\nBriefly rehearsed at a word?\n\nNow may I pray earnestly.\nIef.\nSo God help me from all hypocrisy,\nThey are the very foundation.\n\nPeace, man, what do you speak?\nI perceive well that you err now,\nWith words of defamation.\n\nWhy do you think that I err?\nWat. Because the world prefers them /\nFor their wholly conversation.\nIf.\n\nYou were the scribes and Pharisees /\nThrough their false hypocrisy ways /\nAmong the Jews in reputation.\nNevertheless in inward manners /\nThey were worse than open sinners /\nWhom our Lord also condemned.\nWhat.\n\nMakest thou of them such comparison?\nIf.\n\nSaving after my opinion /\nThe observant are far worse.\nWhat.\n\nIt is not possible to be so /\nFor they show as they go /\nOf simplicity's great appearance.\nIf.\n\nYou do wrongfully surmise.\nIf.\n\nNay, I tell thee it is their guise /\nTo have two faces in a hood.\nWhat.\n\nWhat meanest thou by that?\nIf.\n\nThat they are dissemblers universally /\nAnd few or none of them be good.\nWhat.\n\nThey use no word or robbery /\nNor take men's goods wrongfully /\nAs far as I can hear or see.\nIf. Open advocates they are not all virgins,\nYet they profess chastity.\nThey have detestable pollutions,\nAnd in ward burning intolerable,\nOf the fleshly concupiscence.\nYou and others, meanwhile, advocate,\nWith other means of lechery,\nCloaked under a feigned pretense.\nTo overcome certainly,\nThey do not use the right remedy,\nOf our Lord's institution.\nGiving heed to spirits of errors,\nAnd doctrine of divine doctors,\nWhich do make prohibition.\nAnd as concerning theft to be plain,\nThey are the greatest thieves that reign,\nIn all the world nowadays.\nFor all other thieves commonly,\nCome from them who have abundantly,\nAnd from rich people take their prayers.\nBut the observant no people spare,\nMaking their quest everywhere,\nWith most importunate craving.\nTo beg of the poor and needy,\nThey are as dogs most greedy,\nAnd wolves incessantly raging.\n\nYet they never handle money?\nIef For it is a subtle policy,\nTo uphold their mad disgusting.\nFor when the son of Satan, antichrist,\nBegan to establish his realm,\nTemporal honor despising.\nTo have all under his dominion,\nHe made many a religion,\nWith outward holiness appearing.\nWhich into innumerable sects,\nWere divided without fable,\nThe world in care bringing.\nBy their colored devotion,\nTo the people they gave a motion,\nTheir favor craftily purchasing.\nAnd so by their contriving,\nThey drove God clean away at last,\nTheir chief possessions temporarily.\nWhereby the people were oppressed sore,\nScant could they give any more,\nConcerning lands and patrimony.\nThen came the four orders of friars,\nWhich are the substantial pillars,\nOf antichrist's maintenance.\nSo holy they made themselves,\nThat all possessions they forsook,\nWillful poverty to increase.\nTo live by alms they pretended,\nAnd received all that God sent,\nShowing tokens of perfection. The people honored them with greater love and favor,\nExcept for land and livelihood, they received all that came freely,\nWhether it was money or goods.\nThey multiplied innumerably in all provinces,\nThroughout the world in every quarter,\nThe people became worried,\nSeeing they could not keep a penny,\nBut the friars would beg it away.\nAt last came the observant,\nThe trusty servant of antichrist,\nTo bring the world into more decay.\nTo avoid seeming burdensome,\nThey found a new deceivable way,\nTo deceive both young and old.\nThey were of such superstition,\nThat in proper or common,\nThey would not keep or hold anything,\nOf their needs having the use,\nThey refused handling money,\nFavoring austerity and penance instead.\nThrough their painted observance,\nThe people had great respect. In spite of the fact that their lands were given freely from their hands, by means of the possessors. And also most grievously oppressed, with the daily craving and quest of the unsatiable friar beggars. Yet the observant seemed so perfect that they judged it, without charge, a thing charitable. Therefore, all the other sects, in manner reputed lowly, the observant were honorable. Upon whom the works of mercy were bestowed continually with superfluous abundance. And so, under a pretense of idleness, they devoured the poor people's sustenance. They have increased so their number, that all the world they do encumber With intolerable oppression. They are more noisome in deal, In hindrance of the common weal, Above any other faction. For where as the people before Were half beggared and more, By the other orders afore said. They robbed the world utterly, Causing it with extreme beggary To be ruined greatly. They were. Thou speakest against conscience, for we perceive by experience what a godly life they lead. They fly diligently away from excess, living in poverty and scarcity with small drink and brown bread. Thinkest thou they live in penury? Or else they are hypocrites indeed, of shameful dissimulation. Say that hardly once again, for they lead a life full of worldly delight. First they have beef and mutton Of the chief that may be gotten With bread and drink of the best. And that moreover so largely That to fart and stuff their belly They take more than they can digest. They have sauces with every dish, Whether it be flesh or fish, Or else they will not be content. To eat bread that is brown or stale, Or thin beer or ale to drink, They count it not convenient. And many times they have dainties Sent from various lords and ladies Their whole suffrages to procure. Yet they neither bake nor brew. No, for all laborers they exchequer I faithfully ensure.\nHow have they their meat roasted or baked?\nHowever, others take the pain for them,\nWhom spiritual fathers they call.\nAnd have they no spiritual mothers?\nYes, with many sisters and brothers,\nAnd also daughters spiritual.\nHow come they to kin so near?\nBecause they can flatter and lie,\nMaking believe the cow is mad.\nThey cannot lie though they would,\nFor they neither silver nor gold,\nNor covet any man's good.\nDo you truly believe they covet nothing,\nWhereas they come begging\nTo the house of a poor man,\nWho has both wife and children,\nAnd is not able to find them,\nYet he must to the friars give,\nAll though he should his household grieve,\nHaving nothing themselves to eat.\nYet they have the greater reward.\nYou God give them evil to speed,\nWho treat poor creatures so unfairly. For they should obtain their living / With bodily labor and sweat / Whereby they might help others.\nSo they help them spiritually.\nIf.\nSuch spirituality I reject / When poor people die for hunger.\nWhat.\nMen say they are good to the poor / And give every day at their door / Great alms and refreshing.\nIf.\nThey give alms / but how?\nWhen they have eaten themselves / Their greedy paunches are replenished.\nThen they lift up their levets / Not the best morsels but gobble / Which they deal to poor people.\nWhat.\nThen they are like, without a doubt / Certainly devout thieves / Who, though they use to steal.\nYet they are liberal and free / If any poor creature they see / To give him part of their stolen gear.\nIf truly their disposition / Is not unlike that of condition / Saving in this point they differ.\nThat where as thieves liberally / Give their goods gotten wrongfully / To the poor with true affection. They give nothing in truth, but scraps which they would be loath to use again in their refectory.\nBut if they knew as much as I,\nThey would rather complain to them.\nWhat?\nHow do poor people offend them?\nBecause in idleness they spend,\nWhich should pertain to them.\nThey are not idle I dare say,\nWhile they read, sing, and pray\nContinually every hour.\nI call it idle, unprofitable,\nWhich in no case is comfortable,\nTo the necessities of our neighbor.\nWell yet the apostle writes,\nA just man's prayer is profitable,\nAnd is very effective.\nAre they just in your estimation?\nAfter their own affirmation,\nTruly they are just and righteous.\nThen it is an evident token,\nThat they are of whom it is spoken,\nVe vobis qui justificatis vos.\nWhat do you mean by these words?\nThat under a friar's cowl,\nMuch hypocrisy they conceal. Reputest thou it hypocrisy,\nThat they use to go so holy,\nIn cut shoes without any hose? If.\n\nBe it hypocrisy or no,\nTo mangle their good shoes so,\nI thinketh it but folly. Wat.\n\nThey cut but the upper leather, If.\n\nNo, for it is much easier,\nThan to cut the soles certainly. Wat.\n\nThey do it for penance's sake, If.\n\nFor all that great shift they make,\nTo avoid all corporal suffering. Wat.\n\nThey show signs of penance outwardly. If.\n\nYet they find such a remedy,\nThat they feel little grief. For in convent,\nWhere they wear thick mantles of wool,\nWith socks to keep their feet warm,\nThen have they fire at their pleasure,\nAnd to sit there at their leisure,\nNo man saying them any harm.\n\nAnd when they walk their stations,\nThey seek gentlemen's habitations,\nWhere they fare deliciously.\n\nFor be there never so great praise,\nThey are set up at the high ease,\nTaken like lords honorably. They have to wash their feet,\nWith water made hot with sweet herbs,\nAnd a good fire in their chamber.\nThen they have bred ale and wine,\nWith a rich bed of down fine,\nDecorated in the best manner.\nAnd perhaps the good father,\nHas in his sleeve a bladder,\nFull of ginger, nutmegs or grains.\nWhich to make the drink mighty,\nHe puts therein a quantity,\nTo comfort and warm his veins.\nThey find not this wherever they come?\nIf.\nSir, I wish it is their custom,\nIn gentlemen's places commonly.\nThey cannot spy out all ways,\nGentlemen's houses so readily.\nWhen they go on long journeys,\nThey fail yet I judge?\nThen they mumble and grumble,\nLike young devils of hell.\nThey lack such things in their cloister?\nIf.\nConcerning the fare of their journey,\nI did tell you before partly. But they have guest chambers,\nOrdered for strangers and fathers to make merry.\nThere they have ale, wine, and beer,\nAnd in winter time, a good fire,\nWith gay conceits many other.\n\nWhat is their communication?\nIef.\nBy my sooth, murmuring one to another.\nWat.\nThey have nothing to murmur about.\nIef.\nI tell thee they murmur more,\nThan any persons that I know.\nFull of envious suspicion,\nOverwhelmed with ambition,\nThough their vocation be low.\nWith all diligence they labor,\nTo obtain noble men's favor,\nAnd to be ladies' confessors.\nIn such matters they boast,\nWho with great estates may do most,\nReckoning themselves wise seniors.\n\nWhat do they desire to be conversant,\nIn courts of virtue so scant,\nTangled with all ungraciousness?\nIef.\nThey are content to be partners,\nWith all ungracious livvers,\nIf so be they give them alms.\nI put case they give nothing?\nIef. Then, whether he be lord or king,\nThey will corrupt his manners.\nHowever, if they are adventurers, extortioners, or whoremongers,\nYet, if they befriend them,\nThen with great commendation,\nIn their flattering predicting,\nThey will magnify their acts.\nWherefore thieves, and bawds,\nAnd all such as live by frauds,\nTo their order belong a fancy.\nWhat.\nHow do true preachers behave?\nIef.\nThey are charged in their chapters,\nUnder their prelates' strict precepts,\nNot to detect any enormities,\nAgainst their good founders, benefactors, and friendly doers.\nWhat.\nIf they set men to school,\nI believe they make many a fool,\nOf ladies and gentlewomen.\nIef.\nShall I show you how they do?\nWat.\nNow, for our lord's sake, go to,\nTo tell the cast of this whole men.\nIef.\nFirst, it is their custom ever,\nTo go, two and two together,\nExcept for a great impediment.\nAnd so to my lady's chamber,\nThe elder one pricks first,\nWhich of them is most ancient. As soon as my lady sees him with a countenance of gravity,\nHe salutes her nobleness. My lady, affectedly rejoicing,\nWelcomes him with gladness. The father, with his glowing style,\nAfter preaching for a while, uses babbling adulation.\nMy lady, with many a good morrow, begins her tale:\n\"O father, it grieves you greatly\nTo win eternal inheritance\nThrough prayer, fasting, and watching.\nYou vow to swear no oaths,\nLying evermore in your clothes,\nNeither sheets nor shirts wearing weary.\nAmbition sets a side,\nFlying worldly pomp and pride,\nWhich with us is daily in our midst.\nHappy are you and fortunate,\nTo live in such a perfect state,\nWhere to be saved you are sure.\nIf it were not for your wholesomeness,\nThis world full of viciousness,\nWould have been destroyed long ago.\nHow is it, you do pacify\nThe rigor of God Almighty\nToward us that live a miserable life?\" The father began to comfort my lady, saying, \"Good madam, your ladyship need not worry. We pray daily for your welfare, or we would be remiss. Saint Francis bestows many blessings upon you through your charitable acts. You were made a sister in our last general chapter, making you a partaker in our watch, fasting, and prayer, and we remember you in our remembrances. There is no day that passes without your presence in many a mass, preserving you from care. Saint Francis himself, who is above the twelve apostles and next to Christ in authority, will be your perpetual defense against sickness and pestilence. For a sure confirmation, he brings forth a narration from the book of conformities.\" Once in a year enters a soul into purgatory,\nAnd on that day he takes out those who were devoted to him or charitable to his order.\nThus my lady, not very wise,\nIs brought into fools paradise,\nThrough their words deceivable.\n\nQ: Has Christ a place among them?\nA: No, in no way.\nHe is rather to their harm.\nBecause through his passion,\nHe made satisfaction for us,\nWithout any man's consent.\n\nTheir doctrine, if they had observed,\nWould have left them starving,\nExcept they were willing to labor.\n\nQ: How do they conclude at the end?\nA: My lady must send them her blessing,\nWith a trental.\n\nQ: What is the trental, in paper?\nA: Or in good gold or silver,\nTo make them a recreation.\n\nThey will not take money from all England,\nWith their bare hands,\nAs I have had information. They yet drink from golden cups, and to touch women I think,\nNo great peer they pay heed. And though some of them never dare,\nTo touch coin with bare hands, yet they touch it with their hearts.\nThey also have money in another's keeping,\nReady at their commandment.\nWhich by the writing of a bill,\nIn whatever uses they will,\nDaily is bestowed and spent.\nIn any convent where they be,\nFew of them thou shalt see,\nBut have a friend temporally.\nTo whom for every trifling thought,\nThat comes once into their minds,\nIf by writing they signify,\nThough it cost a noble or two,\nBy and by they shall it attain,\nNot foreseeing what is laid out.\nIf it be as you do express,\nThey plainly their rule transgress,\nRetaining in common or in proper.\nThey have the pope's declaration. Making it in most favorable manner, under whose divine protection they have put themselves in subjection, as children of iniquity. Therefore, he takes to himself the name of their dominion, to use it, giving liberty. They have scarcely as much as a louse, neither clothes, church, nor house, but the pope is their guardian.\n\nWhy attribute it to the pope?\n\nBecause with such craft, they hope to deceive secular people. For where they live wealthily and have all things abundantly, according to their appetite, yet under such false pretense, they feign to endure indigence, contemning all worldly delight. The pope also, for this purpose, because they consent to his errors, grants them many bulls and privileges with wretched confirmations. His favor they repay against all good conscience, preaching as much as they may. That the people continue in obedience to the pope's rule night and day. Though his works be contrary, they say that he is God's vicar and of Christ the legate. Making of a fiend and angel, Christ of antichrist's rebellion, a saint, of the devil's servant.\n\nI supposed, without dissembling,\nThat they used in their preaching,\nAlways to show the truth.\nSeeing among the royal states,\nThey were reputed substantial,\nWithout any partiality.\nThey used to go in poverty weeds,\nExhorting both in word and deed,\nTo the joy celestial.\nAs though they had no earthly love,\nBut only to the life above,\nDespising the joys of this mortal life.\n\nThe holiness they showed,\nPrincipally overthrew,\nThe faith of all Christendom.\nFor they were confederate,\nWith antichrist so inveterate,\nCalled the Pope of Rome.\nWhose laws to set in renown,\nChrist's doctrine they plucked down,\nPerverting all wholly scripture. And yet they appeared so perfect,\nThat great men confessed to hearing,\nIn every place, their cure.\nThey pretended such perfection,\nThat simple people gave more and less,\nCredence to their words.\nWhatever fables they told,\nThey were taken as the gospel,\nApproved with common sentence.\nTherefore, by their seduction,\nThey have been the destruction,\nOf all true Christian liberty.\nThey make cruelties of mercy,\nPerfection of hypocrisy,\nAnd of freedom, captivity.\nOf counterfeited simulation,\nThey imagine mortification,\nTurning faith to infidelity.\nIdleness they name contemplation,\nFaining zeal of murmuration,\nEnemies to charitable amity.\nI marvel much and wonder,\nThat they should have any anger,\nOr any envious debate.\nSeeing from worldly royalty,\nAnd promotions of dignity,\nThey are willingly private.\nIf.\nThough they have no worldly honors,\nYet neither kings nor emperors,\nNor other states of the temporal. Have such strife in their provisions,\nAs observants in their religion,\nWith deadly hatred and enmity.\nTo be made confessors and preachers,\nWardens, discretes, and ministers,\nAnd other offices of prelacy.\nWith grave malice and rancor,\nOne against another mutters,\nFull of craft and inconstancy.\nThey have neither fear nor shame,\nTheir faultless brethren to defame,\nHaving no occasion why.\nYoung men against their superiors,\nAnd prelates against their inferiors,\nOne at another harbors envy.\nIn chapters and visitations,\nThey use wrong accusations,\nWith many slanderous injuries.\nThey execute sharp corrections,\nTo punish the transgressions,\nOf their fantastical ceremony.\nGod and his laws they omit,\nApplying their malicious wit,\nTo keep man's inventions.\nThey are patrons of idolatry,\nPromoters unto heresy,\nAnd bringers up of dissensions.\nNow by the faith of my body,\nThe observants are not so holy,\nAs they outwardly seem.\nIf. If you knew clearly what life they live, you would be amazed. I have heard enough and if their conversation is such, it is pitiful that they are allowed. But now, concerning the manners of these religious possessioners, I would like to hear more. I told you at the beginning how their wicked living is greatly abominable. Mark their life carefully and you will not find anything commendable in it. What do you say then of their vows? By which they promise themselves to God? Ief. Surely in it they forsake Christ and wholly take themselves to serve the devil. Why do they profess chastity, obedience, and willing poverty, which Almighty God approves? Ief. You promise they keep none of the three with mundane affections entangled. All worldly things they renounce. Ief. Though with words they pronounce,\nTheir hearts do not consent.\nThey truly observe obedience.\nYet saving reverence,\nNothing after Christ's intent.\nFor after God's commandment,\nThey should obey their parent.\nHonoring them as is their duty.\nNor are they so mad,\nTheir fathers and mothers are glad,\nTo honor them reverently.\nAnd where holy scripture would\nThat unto all powers we should,\nObey as to God's ordinance.\nThey are under no power at all,\nNeither spiritual nor temporal,\nTo the commonwealth's advancement.\nThey obey unto their prelate,\nAt all seasons yearly and late,\nHis precept accomplishing.\nI will not deny they do obey,\nUnto the ruler of their abbey,\nA carl of their own choosing.\nYet it is in superstitiousness,\nWithout any profitableness,\nOf their neighbors' comfort.\nThey serve themselves and no more,\nCaring little how the world goes,\nSo that they have pleasure and sport. And contrary to the seculars,\nAre under temporal rulers,\nWith their children and wives.\nAt all seasons prepared and ready,\nTo put themselves in jeopardy,\nAdventuring both goods and lives.\nTo serve the king in war and peace,\nThey put themselves always in peril,\nThe defense of the realm assisting.\nWhereas the religious sects,\nAre subjects to no laws,\nObeying neither God nor king.\nIf the king uses their service,\nThey lay forth an excuse,\nThat they must do God's business.\nAnd if found negligent in it,\nThey say the king is an impediment,\nBecause they must do his bidding.\nAnd if the king compels them,\nThey rebel obstinately,\nFleeing to the pope's maintenance.\nFrom whom they obtain exemptions,\nFrom all the jurisdictions,\nOf temporal governance.\n\nOf the pope without great expense,\nThey can obtain no such defense,\nAs men say who know it well.\nIf. Yet they are so far out of tune,\nThat they consume their goods rather than use them in a good way.\nI perceive by this without fail,\nTheir obedience does not ensure,\nBut what do you say about their poverty?\nIef.\nWhat need I speak of that,\nConsidering they break it,\nEndowed with rich felicity.\nWat.\nDo such live-lords possess this?\nIef.\nThey have in manner the riches,\nOf every land and nation.\nNamely in England's region,\nThey exceed in possession,\nAnd lordly dominion.\nThe black order has more alone,\nThan all the nobles every one,\nAs touching their patrimony.\nThou wouldest surely marvel,\nTo see their fare and apparel,\nIn all points superfluously.\nThere be monks of such stateliness,\nThat scant will suffer at their table,\nA lord of blood with them to sit.\nWhose proud service to behold,\nIn plate of silver and gold,\nIt passes a man's wit.\nKnight and squires honorable,\nAre willing to serve at their table,\nAs unto Suites excellent. They have the degree of worthy earls in dignity,\nAnd are lords of the parliament.\n\nWho are they of famous progeny?\n\nYea.\n\nThe beggar's sons most commonly,\nTheir fathers scarcely worth a groat.\n\nComing first to the abbey gate,\nA begging with a scabbed pate,\nHaving neither good shirt nor coat.\nWhich as soon as he is once clad,\nFor a gentleman he is had,\nThough he be but a stark knave.\n\nSo such poverty is plentiful,\nFor by it avoiding scarity,\nAll wealthiness they have.\n\nYea.\n\nIt is truly their fishing net,\nTaking the goods of the poor to get,\nTo satisfy their gluttony.\nIt is the gulf of devouring,\nAnd fountain of desolation,\nTo all people generally.\n\nWhereof in whole scripture,\nIs written a notable figure,\nShown in the book of Daniel,\nHow the priests of Babylon,\nWith false accord in one,\nHad an idol called Bel.\n\nOutwardly made all of brass,\nAnd inwardly of earth it was,\nHaving a receipt so devised,\nThat the idol seemed to devour\nAn. C. Shepherds brought wine and flowers daily, and sacrificed to it. The priests, with their harlots, contrived clever doors to enter secretly at night for recreation. They consumed the offerings, oppressing the people grievously. This seemed so strange that both the people and the king regarded it as a great miracle. Until Daniel, at last, perceived their deceitful intentions against it. He exposed their execrable illusion, causing great confusion among the people. Through his policy, this idol was utterly broken and destroyed.\n\nTo what do you compare this?\nIf this refers to the intolerable wickedness of religious persons. For just as the priests with their idol plundered and despoiled the poor people through their deceitful dealings, so too do the children of perdition, named men of religion, with their wilful poverty, day and night beg from the wide world, blindly leading the people's simplicity. I marvel why men make no restraint\nTheir discontent to attain\nWhile it is open and apparent.\n\nDaniel is not yet come,\nWho will obtain the room\nTheir fraudulent ways to subvert.\n\nWhen shall be his coming?\n\nI assure you the matter is of long running,\nFor he begins to draw near.\n\nWell then, this matter to dismiss,\nI would very much like a little fit\nOf their chastity to hear.\n\nTo tell of their chastity,\nIt lies not in my capacity\nTo comprehend the shameful nature.\n\nMen say they live blissfully,\nWithout act of matrimony,\nEngaging in virtuous exercise.\n\nTheir cloisters are the devil's maws,\nFar worse than any brothels,\nOr common places of whoredom.\nThey are the dens of baudies,\nAnd fornicators of all lecherousness,\nLike unto Gomorrah and Sodom.\n\nYoung lads and babes innocent,\nThey bring in by their enticement,\nTo their lewd congregation.\nWhom they receive to profession,\nBefore they have discretion,\nTo their eternal damnation. For when they feel by experience the bridling of concupiscence, pricking their hearts with love. Considering also their bondage, how they cannot use marriage as a Christian man ought. Then to quench their appetites, they are willing to be sodomites, abusing themselves unnaturally. And so from hope of salvation, they fall into despair, ordering their lives most shamefully.\n\nI will not say the contrary, but among a great company, one or two such may be found.\n\nMake the company great or small, among a thousand find you shall scarcely one chaste in body and mind.\n\nThey say yet with bold audacity that it rests in man's faculty, if he will, to live chastely.\n\nThen make them call Christ a liar, calling it a singular gift not given to every body.\n\nPaul also in his epistle to Timothe his disciple, writing by the spirit of prophecy, named it a diabolical doctrine. Which against divine scripture forbids people to marry. Moreover, the stories are not pleasing / The lives of old fathers recording / Which endured with godly science / Exercising continual abstinence. / The lusts of the flesh to tame. / Yet few or none had the grace / With all their labor to purchase / The singular gift of chastity. / How should they then live chaste / Who had no taste for spiritual things / Given holy to carnality. / Which, as wolves and ravening beasts, / Consumed and drank in their feasts / The blood of the poor communal. / They hated those who were studious / Abhorring the virtuous / As a toad or poisonous serpent. / Without knowledge, brute as asses / Deprived of all good manners. / I see then he was a very child / Who would build any more abbeys / If the goods were so ill spent. / If / It were better, I suppose / To pull down a great sort / Who are all ready for costly building / Wat. Our lord forbid that war prevail,\nFor they keep hospitality,\nWelcoming people harboring.\nHusbands, men, and laborers,\nWith all coming artisans,\nThey cause to have great earnings.\nTheir towns and villages,\nWithout exceptions or pillages,\nUnder them have much winning.\nThey keep also many servants,\nRetaining farmers and tenants,\nBy whom they have their living.\n\nHospitall abbeys you will find few,\nThough some of them for show,\nBlindfold the people's sight.\nPerhaps they will not deny,\nIf a gentleman comes that way,\nTo give him lodging for a night.\nBut if poor men resort there,\nThey shall have little comfort,\nNeither food, drink, nor lodging.\nSaving sometimes perhaps,\nThey get a few broken scraps\nOf these corpulent living.\n\nWell yet their fare considering,\nIt is I wis no small thing,\nThat they leave daily at their board.\nIef. Through false lawyers and unworthy abbots,\nThey give little aid to the poor.\nFor the best meat they carve away,\nWhich their harlots must serve,\nWith other friends of their kind.\nThen roll the serving officers,\nWith the waiters that are ready,\nSo that their levies are thin.\nAnd where you make relation,\nThat men of various occupation,\nAre set to labor by them.\nIt is about such follies,\nConcerning no profitability,\nTo their neighbors' service.\nIn building of chambers curious,\nChurches, and houses, superfluous,\nTo no purpose expedient.\nSo that they may satisfy,\nTheir inordinate fantasy,\nThey care for no detriment.\nSet dice and card players aside,\nAnd through out the world so wide,\nThey waste their good most in vain.\nTheir pride makes many a beggar,\nFew or none caring for the better,\nExcept an idle jester or two. Their towns sometimes of renown,\nLoudly they cause to fail down,\nThe honor of the land to mar.\nThey sue their subjects at the law,\nWhom they make not worth a straw,\nReyning them guiltless at the bar.\nAnd this I now report,\nTo their lordships a great sort,\nWith whom they had controversies.\nNamely, St. Edmond's bery,\nWith divers other a great many,\nUnder the hold of monasteries.\nFurthermore, there as I did once dwell,\nAll husbandmen they have undone,\nDestroying the land miserably.\nWatt.\n\u00b6To prove that it was very hard.\nIef.\n\u00b6Take heed how farmers go backward,\nAnd thou shalt see it with thine eye.\nFor the land's wealth principally,\nStands in the exercise of husbandry,\nBy increase of cattle and tilling.\nWhich as long as it does prosper,\nThe realm goes backward never,\nIn stable felicity persevering.\nThe abbeys then full of covetousness,\nWhom possessions could not suffice,\nEver more and more encroaching. After they had spoiled gentle men,\nThey undermined husbandmen,\nIn this manner they robbed them.\nWhere a farm for 20 pounds was set,\nUnder 30 they would not let it,\nRaising it up on so high a some.\nThat many a good householder,\nConstrained to give his farm over,\nTo extreme beggary did come.\n\nWat.\n\nI have heard say of my elders,\nThat in England many farmers,\nReaped gay houses in times past.\nIf.\n\nYe that they did with liberalite,\nShowing to poor people charity,\nBut now all together is dashed.\nOf rich farm places and halls,\nThou seest nothing but bare walls,\nThe roses fallen to the ground,\nTo turn fair houses into pasture,\nThey do their diligent cure,\nThe commoners come well to confound.\n\nWat.\n\nHow have the abbeys their payment?\nIf.\n\nA new way they do invent,\nLetting a dozen farms under one.\nWhich one or two rich frankling,\nOccupying a dozen men's living,\nTake all in their own hands alone.\nWat. The others in paying their rent were negligent and would not do their duty. They paid their duty and more, but their farms were heavily taxed, leaving them in poverty. Have the farmers gained nothing from this? Yes, but first they have much pain, as they must pay more for entry than they will be able to earn for a good while. To obtain the abbot's consent under the seal of the convent is a costly affair. Among the charges to recover, lest they impoverish themselves and fall into decay. Pauper Cilly, a shepherd they hire, lives on milk, whey, and wool.\n\nMercyful lord, who has ever heard tell,\nReligious folk to be so cruel,\nSupplanting the temporal.\n\nYou do not know what hardships they have endured,\nIn like manner, the spiritual.\n\nBy what manner of cavilations? \"Surly through improper acquisition,\nOf innumerable benefices.\nDo they improperly acquire these benefits?\nYes, and many a curate,\nDaily they course their cruel bellies.\nThey eat neither church nor steeple.\nNo, but they rob the poor people,\nDevouring their substance.\nIf they spiritually sow,\nThey may temporally grow,\nAccording to the apostles' order.\nTo them it is cheaper,\nFor they reap temporal goods,\nAnd sow nothing spiritually.\nThey shear and clip their parishes,\nBut they never open their lips,\nTo give them any food spiritually.\nHappily they do it in pretense.\nSo God help me, it may well be,\nUnder some secret clause.\nFor it is surely so invisible,\nThat I believe it is not possible,\nTo be seen by any creature.\nWhat require they of benefices?\nNothing but to have the sleeves and advantages,\nCarnally.\" \"Is there a great difference between theft and tithe gathering, as we see in practice? Little things are reckoned, saving that thieves are corrected and right gathers go scot-free. Have they no consideration with diligent affection for their parishes to provide? They set in foolish dotards, more fit to be wardens than to guide Christian souls. In like manner, by their rapine, they have brought into ruin the ecclesiastical order. It appears they are past grace. They are the devil's furnace, an infernal and unsaciable oven. If these monks are so noxious, both fraudulent and covetous, to what uses are they profitable? Now by the death that I shall die, of all people under the sky, the world may best spare them.\" And yet neither to the godly deity, nor useful to man, in any case profitable they are. Unnecessary, moreover, and contrary, they defraud that which is due. For though their life so vicious, injurious to God's laws, confusing the way of virtue, they are more presumptuous, claiming their works meritorious, helping sinners to be heirs of God. By despising Christ's blood as if it could not suffice without their damnable prayers, they should be pressing at all seasons to maintain, but their bellies are so full of grace, they can do no help certain in war or peace. Yet they find they expend, which should defend the land, devouring many a knight's fee. Neither ghostly nor worldly, rather diabolical than godly, without any good property.\n\nIf they are such idle ravagers, they are like the great courser horses which noble men keep in stables. For they are cherished all the way with fresh litter and good hay. Doing nothing but eat and sleep. If.\n\nThere is in them great diversity. For if it comes to extremity,\nThey save their masters from evil. While these miserable thieves,\nBring their founders and helpers The straight way to the devil. If.\n\nAre they like wolves, ravenous? If.\n\nA great deal more outragious,\nFar exceeding their rapacity. For though they be cruel by nature,\nYet they leave their skins behind as a remedy for their cruelty.\nBut this mischievous mockery,\nThough they rob every country,\nWhile they are here to live. Yet can they not be so pleased,\nBut after that they are deceased,\nLest any by them should thrive. They carry into their sepulcher,\nTheir daily clothing and vesture,\nBuried in their curlyshabit. If.\n\nHave they on their boats also? If.\nYou by my troth even ready to go,\nTo the devil without reprieve. If. There is some mystery pondered,\nWhy they use to be buried,\nIn their habit and clothing.\n\nIt is a mystery,\nBy conjectures manifestly,\nTheir wretched life betokening.\nFor as in this life they denied,\nTheir Christian neighbors to aid,\nLiving here uncharitably.\nSo by their death and latter end,\nIn their burial they pretended,\nNot to be of Christ's company.\n\nTo whom then do they belong?\n\nTo the devil their sovereign,\nWho has them all in his bond.\n\nBeware thou be not bold,\nFor thy life was bought and sold,\nIf thou spoke this in England.\n\nThey may both ban and curse,\nBut they cannot do much worse,\nThan they did to Hun the merchant.\n\nDid they any grief cause him?\n\nOut of this life they tried him,\nBecause he was God's servant.\n\nHe did some great fault notoriously?\n\nNo thing but for a mortuary,\nThe priests against him arose. No fault in him was found, yet he was hanged, burned, and drowned. His goods were taken as prize. As a heretic, they took him because he had many books in English of holy scripture. He worshipped no images and would not go on pilgrimages or swear oaths.\n\nAre the priests so mad fanatical, to judge such a man a heretic, showing signs of fidelity?\n\nThey regard their worldly profits, winning thereby many a forfeit, which moves them to cruelty. Men's goods are wrongfully seized, they make heretics whom they please, by false relation of some heretics.\n\nHave they no other intelligence?\n\nYes, also by their confession, which they tell in priests' ears.\n\nDare they confessions betray?\n\nConfessions catch? you by my faith, they keep no secrets at all. Though noble men have doctors as their private confessors, yet they have one that is general.\n\nBesides those which are particular?\n\nYes. \"Yet there are some I could recall who spoke of him. His name is the English Lucifer, or the Cardinal. In all the land there is no one, neither lord, baron, nor knight, to whom he bears hatred. But either through speech or sweetness, he learns from their confessors how they have behaved. Whatever they say is accepted, in no point to be objected, though they may be as false as Judas. What authority do they allege? It is their church's privilege, falsely claiming that which never was. Such confessors are unjust. Yet they must do it if they wish to ascend. Promotions are the king's gift? For all that he makes such shifts, they depend on his pleasure. Though they have the king's patent, it avails them nothing unless they also have his consent.\" His power he extends,\nThat the king's letters to rend,\nHe will not forbear in his rage.\n\nThis is a great presumption,\nFor a villain's son, a book's author,\nTo advance his authority so.\nBut it is more to be marveled,\nThat noble men are confessed,\nTo these captives of miscreance.\n\nO, the great whore of Babylon,\nWith her deadly cup of poison,\nHas brought them to drunkenness.\nThat painted boards and dead stocks,\nCarved idols in stones and blocks,\nAbove all-mighty God they worship.\n\nWhat.\n\nHave we such stations,\nOf devout pilgrimages,\nAs in France and Italy?\n\nIf.\n\nSeek out lands every one,\nAnd thou shalt find none so prone,\nAs England, to this idolatry.\n\nOf whole Roodes, there is such a sight,\nThat between this and midnight,\nI could not make explanation.\n\nThen have they ladies as many,\nSome of grace and some of mercy,\nWith divers of lamentation. Moreover, they painted stocks and stones,\nWith shrines full of rotten bones,\nTo which they make oblations.\n\nWhat are they after, supposing?\n\nIef.\n\nStrong thieves with open deceit,\nAuthors of prevarication.\n\nWhat are they up to?\n\nIef.\n\nThey esteem themselves after their works,\nBoth to man and God our Creator.\nWhere is there but one God?\nWe ought to worship Him alone,\nAnd no false goddesses to adore.\nWhich of His honor is defrauded,\nBy these idols falsely lauded,\nWith sacrifice and adoration.\nThey rob man in like manner,\nCausing poor people to sigh and sob,\nTaking away their sustenance.\n\nWhat about the goods that are offered to them?\nAre they not offered to relieve the poor?\n\nIef.\n\nIt is wasted in riotous revelry,\nAmong many an idol javelin,\nTo nourish mother and mischief.\n\nI hear it said that besides London,\nThere is our lady of Wilsdon,\nWho performs great miracles daily.\n\nIef. As for whoredom and lecherousness, she is the chief lady master, coming paramour of bawdry. Many men, as it is known, keep children other than their own by her miraculous promotion. Wives deceive their husbands and make many errands under the color of devotion to her.\n\nDo you call our lady a hypocrite?\n\nI.\n\nNo, but I hold the stocks in contempt, by which they dishonor her. In scripture it is written, and our lord forbids, being a false idolater.\n\nWhy do you proceed so far? How is it then in your creed of St. Thomas of Canterbury?\n\nI.\n\nI believe, and also I trust, if he were in this life just and of our lord's vocation, his soul has enjoyment perpetually with our intermission of eternal consolation.\n\nBut I mean of his body, shrined in the monastery, with gold and precious stones. Also, the great miracles worked and how of people he is sought with sumptuous offerings and gifts. As for that, if we give credence to our savior Christ's sentence, the Evangelists bearing record, many shall do strange things, challenging to work in the name of our lord. And yet Christ has no part in them, but they work through the devil's art, fraudulently assuming angelic appearances. This deceitfully beguiles those who despise God's righteousness.\n\nNevertheless, as Clarkes define, the working of miracles is a sign that they are acceptable to God.\n\nShall we give credence to men or ought we to believe the gospel, whose truth is impermutable? I dare say, and abide by it, that St. Thomas of Canterbury, with Mother St. Catherine, is canonized.\n\nIf their painted efficacy is but as it seems to be, they are despised by God. For though they heal the lame and blind,\nWith men (as they say), out of their minds,\nHealing corporal diseases.\nYet they destroy, in their hands,\nFor every one of them a thousand,\nConcerning their spiritual souls.\nAnd where Christ requires,\nThat of God we should desire,\nAll our necessities and need.\nTo them we make petition,\nAgainst God's prohibition,\nTo wicked doctors giving head.\nWat.\n\u00b6I assure you, Iefray,\nThe gospel is the foundation,\nFor their argument they build.\nIef.\n\u00b6Watkins asserts that is a stark lie.\nWat.\n\u00b6How shall we then the truth try,\nBy some evident proof?\nIef.\n\u00b6Mary take God's wholly writing,\nNeither adding nor diminishing,\nBut plainly after the letter.\nWat.\n\u00b6They say scripture is so diffuse,\nThat laypeople on it to muse,\nShould never be the better.\nIt is no medicine for fools,\nBut for such as have been at schools,\nAs doctors that are graduated.\nIef. Wenest thou that Peter the fisher did not understand scripture more clearly than the obstinate Pharisees? Who resisted against receiving Christ as fiercely as those who were learned?\n\nNo wonder, for they did not know him.\n\nOur doctors are no wiser than they in any point.\n\nOf Christ they still make mention.\n\nBut in their life and behavior, they despise Christ our savior, laboring to exclude his word.\n\nCanst thou prove this in deed?\n\nWhosoever will redeem the gospel must need prove it.\n\nPerhaps they would have wanted to hide it, forbidding its reading lest men should know their wickedness.\n\nHadst thou studied for a whole year, thou couldest not have come any nearer to their crafty subtlety.\n\nIf the gospel were suffered to be read freely by lay people in their own mother tongue. They should see at their fingertips/\nThe abominations of these demons/\nWith the abuse of pilgrimage.\nAlso to perceive what it is/\nFor a pilgrim to visit/\nWith nobles/ braces/ and rings.\n\nWhat soft this custom condemn?\nIf.\n\nI think no good man will come/\nSuch superstitious offerings.\nThree points I will move/\nBy which I shall plainly prove/\nThat it is a thing ungodly.\n\nFirst, a poor man living far off/\nFor his wife and children laboring/\nTo keep and find them honestly.\nPerhaps for some sickness/\nOr for a vow of folly/\nTo accomplish Satan's instigation.\nTakes on himself a long journey/\nTo some saint's shrine or image/\nLeaving his household destitute.\nWhich often times does miscarry.\nThe meanwhile that he stays/\nBestowing his labor in vain.\nAnd so God's commandment neglects/\nFor small trifles of no effect/\nThey put themselves into pain. Secondarily, what is it to honor with riches the saints' bodies? Since while they lived here, they were deprived of riches, as we read in their stories. Thirdly, it is no Christian touch to see many a golden mouth with rings and precious stones. To make the dead saints shine where poor people are dying in hunger, pitifully. And if, with all possibility, our Christian neighbors' poverty binds us. Why then do saints transgress, in whom charitable perfection especially should redeem? Saint John to Christ is amiable, he says, except we are charitable, loving each other fraternally. It does not please Christ for us to profess, for why? We wander in darkness with our light erroneously. For how can one have charity who says his neighbors' necessities and refuses him help? Wat.\n\nCleaned text: Secondarily, what is it to honor with riches the saints' bodies? Since while they lived here, they were deprived of riches, as we read in their stories. Thirdly, it is no Christian touch to see many a golden mouth with rings and precious stones. To make the dead saints shine where poor people are dying in hunger, pitifully. And if, with all possibility, our Christian neighbors' poverty binds us. Why then do saints transgress, in whom charitable perfection especially should redeem? Saint John to Christ is amiable, he says, except we are charitable, loving each other fraternally. It does not please Christ for us to profess. For why? We wander in darkness with our light erroneously. For how can one have charity who says his neighbors' necessities and refuses him help? Wat. I marvel not at those who are laden with gold and stones,\nUnseen by their neighbors. But now, to speak sincerely,\nDo their souls find celestial delight in such offerings? If.\n\nIt is a great displeasure to them,\nA thing abhorred beyond measure,\nAs if done in their spite. Wat.\n\nWhat then should be done? If.\nTo break them into pieces and distribute among the poor. Wat.\n\nHow would one do such a deed, who dares,\nSeeing that he would be considered a courser and an heretic. If.\n\nLet them rage with furiousness,\nCoursing with book, bell, and candle,\nWhile they have breath for speech. Yet we had the king's license,\nWe would without hesitation break their golden shrines in pieces. Wat.\n\nWhat should we do with their riches? If.\nGive it to the poor in alms,\nTo whom it rightfully belongs. Wat.\n\nThe saints would be angry if we were so hardy,\nUnlawfully to do them wrong. For some men have attempted,\nBy saintly means, to avenge,\nTheir injuries. So that by a whole night's space,\nThey were forced to keep one place,\nThe doors standing open widely.\n\nWhat was their final chance?\n\nBy my truth, in a hanging dance,\nTheir neck in a cord to prevent.\n\nUse the saints to kill?\n\nNo, but they make them stand still,\nUntil they are taken by the sheriff.\nThen are you like and similar,\nTo our venerable bishops,\nWho say, \"we will not murder.\"\nBut they put men in such safekeeping,\nThat within a while afterward,\nThey are sure to go no further.\n\nAre not such saints reprehensible?\n\nYes, for they should be invincible,\nOf charitable devotion.\nFor if they will allow any man to drown,\nOr any body to destroy,\nThey are not of Christ's election.\n\nAs the Luke evangelion said to the apostles James and John,\n\"You do not know whose spirit you are.\" The son of man hid not,\nNot to destroy any man,\nBut to save that which perished is.\nTherefore let them do wonders,\nBy the devils their founders,\nTo lead men in blind ignorance.\nYet nevertheless thou and I,\nWould put ourselves in jeopardy,\nAgainst all their malice.\nTo rake away their ornaments,\nGolden rings and brooches,\nGiving it to the poor.\nWat.\nThou exceptest, St. Churbert of Durham,\nWith our lady of Walsingham,\nAlso our lady of the Moor.\nIef.\nGod being our direction,\nWe would make no exception,\nAgainst the devils enchantment.\nTo do their best, let them not spare,\nFor we would make them full bare,\nOf their precious ornament.\nWat.\nOur honesty then delayed,\nSurely we should be proclaimed,\nFor outrageous heresy.\nIef.\nWhy more we than the Cardinal?\nWat.\nHe attempts nothing at all,\nSuch matters in his bishopric.\nIef.\nI am sure thou hast heard spoken,\nWhat monasteries he has broken,\nWithout their founders' consent. He subverts churches and chapels,\nTaking a way book and bells,\nWith chalices and vestments.\nHe pulls down the costly leads,\nSo it may rain on saints' heads,\nNot sparing God nor our lady.\nWhereas they read divine service,\nThere is grinding of pigs and swine,\nWith lowing of oxen and cattle.\nThe altars of their celebrations,\nAre made parches for hens and capons,\nDefiling them with their dirt.\nAnd though it be never so profane,\nHe is counted a good Christian,\nNo man doing him any harm.\n\nIf this is true,\nThat the Cardinal does so,\nI wonder that he is not accused.\n\nO church men are wily foxes,\nMore crafty than jugglers' boxes,\nTo play their game taught.\nWith these two swords,\nBoth spiritual and temporal,\nThey play on both hands,\nMost tyrannously in their bonds,\nHolding the world universal. Against God they are so stubborn,\nThey toss and turn scripture,\nAccording to their own imagination.\nIf they say the money is believable,\nWe must believe that it is true,\nAdmitting their interpretation.\n\nArt thou not afraid to presume,\nAgainst the Cardinals' fume,\nSeeing they will be on his side?\n\nIef.\n\nNo, I do rather greatly rejoice,\nThat of a little worm's voice,\nGod's judgment may be verified.\n\nAgainst such a wicked brothel,\nWhich says, \"under his girdle,\"\nHe holds kings and princes.\nTo whom for a salutation,\nI will rehearse a brief oration,\nDedicated to his stateliness.\n\nWat.\n\nNow, gentle mate, I pray.\nIef.\n\nHave at it then without delay,\nContemning his maliciousness.\nO miserable monster, most malicious,\nFather of perversity, patron of hell.\nO terrible Tyrant, odious to God and man,\nAdvocate of Antichrist, rebellious to Christ.\nTo thee, O cruel Cardinal, I speak. Causes compelling you by your coursed commandment,\nTo burn God's word the holy testimony.\nGod's word / grown from all virtue and grace,\nThe fruitful food / of our faithful trust.\nThou hast condemned in most careful case,\nThrowing furies folly, false and unjust.\nO fearful Pharaoh, follower of fleshly lust.\nWhat moved thy mind by malice to consent,\nTo burn God's word / the holy testimony.\nThe tenor of thy tyranny passes my brain\nIn every point evidently to endight.\nNero nor Herod / were ever so noisome certain,\nAll though of God's law they had little light.\nShame it is to speak how against right.\nThy hateful heart has caused to be burned,\nGod's true word / the holy testimony.\nO perverse priest, patriarch of pride,\nMotherer without mercy, most execrable.\nO beastly brothel / of bawdry the bride,\nDallying of the devil / greatly detestable.\nAlas / what wretch would be so vengeful?\nAt any time to attempt such impediment,\nTo burn God's word / the holy testimony. God of his goodness grudged not to die,\nTo deliver man from deadly damnation.\nWhose will is that we should know perfectly,\nWhat he here has done for our salvation.\nO cruel Caesar, full of crafty conspiracy,\nHow dare you give false judgment\nTo burn God's word, the whole testament.\nThy lawless living is loath to hear,\nChrist's gospel to come into clear light.\nHowbeit it is surely spread far and near,\nThat to let it thou hast little might.\nGod has opened our dark, dim sight.\nTruly to perceive thy tyrannous intent,\nTo burn God's word, the whole testament.\nAgainst thy ambition all people cry,\nPopulously spreading the sustenance of the poor.\nThy haughty honor highly magnifies,\nMakes thieves, traitors, and many a whore,\nWoe worth the wretch of wickedness the door,\nForger of our daily damage and detriment,\nTo burn God's word, the whole testament. O painted pastor of Satan the Prophet,\nKinging coursing, wrapped in a wolf's skin,\nO butcherly bishop, unfit to rule,\nMaker of misery, occasion of sin.\nGod grant the grace now to begin.\nIf thou dost penitent be for thy damning deeds,\nBearing God's word, the whole testimony,\nWat.\n\n\u00b6No more for our Lord's passion,\nThou dost rail now in a fashion,\nWith rebuke most despising,\nNo man shall these words advert,\nBut will judge them from the heart,\nTo proceed, most contumelious.\nIef.\n\n\u00b6Though popish curses here at do bark,\nYet thou mayst therein well mark,\nThe will of God accomplished.\nThe Cardinal thus to reward,\nWho with out any godly regard,\nDespises the truth to be published.\nTherefore as he did the truth condemn,\nSo God will him and all his condemners,\nWith the sword of punishment.\nWat.\n\n\u00b6Had they first some provocation?\nIef.\n\n\u00b6None other than the translation,\nOf the English new testament. Wherin the authors utterly avoiding connivance, demonstrated them so discreetly that with all their invention they could find no reproach, resisting God's word wilfully.\n\nWhere had the gospel first encountered such far distance from Wales? If anyone may read him there?\n\nGood Christian men with pure affectation, singularly chosen, at great cost conveyed him thither. They, even as Christ was betrayed, so with him the clergy played through treacherous provocation.\n\nWho played the part of Judas?\n\nThe whole bishop of St. Asse, under Satan's jurisdiction. He is called Doctor Standish, one neither flesh nor fish, at all times a cunning liar. He is a babbling questioner and a marvelous great sophist, sometimes a lowly gray friar. Of his doctrine he is fierce and bold, in his angry words a very scold, mingling venom with sugar. He despises the truth of God,\nTaking part rather in falsehood,\nTo obtain worldly wealth.\nIn card playing, he is a good cheat,\nSkillful in post and glyce,\nAlso a pair of dice to roll.\nFor whoredom and fornications,\nHe makes many visitations,\nTo pill and poach in his dioceses.\nThough he be a stout divine,\nYet a priest to keep a concubine,\nHe admits this wittingly.\nSo they pay their yearly tribute\nTo his devilish substitute,\nEither official or commissary.\nTo rehearse all his living,\nGod give it evil chancing,\nOr else some amendment shortly.\n\nHow did he betray the gospel?\nIef.\nAs soon as ever he heard say,\nThat the gospel came to England,\nImmediately he did seize him,\nAnd brought him with strong hand\nBefore whose proud consistory,\nBringing in false testimony,\nThe gospel he did accuse there.\nWat.\nHe did more persons represent,\nThan Judas the malevolent traitor,\nWho betrayed Christ to the Jews.\nIef. Thou may see them in one man: Herod, Pilate, Caiaphas, and Annas,\nWith their properties severed.\nAnd in another, manifestly,\nJudas full of conspiracy with the Pharisaic sects.\nThey are a great deal more changeable\nThan Proteus in shape so changeable,\nWho could change himself at will.\nThey can represent apes and bears,\nLions and asses with long ears,\nJust as they list to divide.\nBut now, of steadfast accusation,\nBriefly to make declaration,\nThus to the Cardinal he spoke:\n\nPlease your honorable grace,\nHere is a pitiful case,\nAnd to the church a great lack.\nThe gospel in our English tongue,\nOf laymen to be read and sung,\nIs now hidden from remaining.\nWhich many heretics shall make,\nUnless your grace some way take,\nBy your authority him to restrain.\n\nFor truly it is no handling,\nFor laypeople's understanding,\nWith the gospel to be busy. Which many interpret as heresy,\nBringing contempt towards the church unrespectfully.\nThese sayings are sophisticated,\nI would hear the mystical sense,\nOf these words rightly interpreted.\nIn faith without simulation,\nThis is the true signification,\nOf his meaning to be expressed.\nO Cardinal, so glorious,\nThou art Captain over us,\nAntichrist's chief member.\nOf all our detestations,\nAnd sinful prevarications,\nThou alone art the defender.\nHelp us now or never,\nFor we are undone forever,\nIf the gospel is spread abroad.\nFor then within a while after,\nEvery plowman and Carter,\nShall see what life we have led.\nHow we have this five hundred years,\nRolled them among the brides,\nOf desperate infidelity.\nAnd how we have the world brought,\nTo beggary worse than naught,\nThrough our chargeable vanity.\nWhich known, we shall be abhorred,\nReady to be knocked in the head,\nOur wealth taken away clean. Therefore, the tyrant plays now his part,\nSeeing with the devil you are,\nGreater than any man has been.\nPut the gospel away, quiet it,\nSo it comes not to men's sight,\nTo know God's commandment.\nAnd then we that remain,\nShall diligently be attentive,\nTo blind them with one comment.\nIf they have once been inhibited,\nIn no manner of condition,\nTo read God's word and his laws.\nFor us doctors of theology,\nIt shall be but a small mastery,\nTo make them fools and clowns.\nLook what you do by tyranny,\nWe will allow it by sophistry,\nAgainst these worldly villains.\n\nNow truly this is the meaning,\nHowever the speaking of these spiritual lords,\n\nBut what said the Cardinal here?\n\nHe spoke the words of Pilate,\nSaying, \"I find no fault therein.\"\n\nHow be it? The bishops assembled,\nAmong them he examined,\nWhat was best to determine?\n\nThen answered Bishop Caiaphas,\nHoc est. London. Ephesus. That part was better it be condemned,\nThe Gospel to be hidden.\nLest their vices manifold\nBe known to young and old,\nTheir estate to be contemned.\nThe Cardinal, incontinent,\nAgainst the Gospel gave judgment,\nSaying, \"He deserves to burn.\"\nWherefore all the bishops cried,\nAnswering, \"It cannot be denied,\nHe is worthy so to be served.\"\nIf they play thus their wages,\nThey shall not escape the plagues,\nWhich to them of Rome happened.\nAt whose scourge so marvelous,\nThey would if they were gracious,\nGladly be admonished.\nTo whom God's word in purity\nWas first shown with humility,\nAccording to the veritable sense.\nHowbeit they would not receive it,\nBut backwardly with sword and glove,\nThey expelled it from thence.\nUnto tyranny they did lean,\nWherefore God using another mean,\nTo bring them unto repentance.\nHe stirred up some men's spirit,\nWho their misdeeds did entitle,\nOf their mischief making traitors. Yet they would not amend, but more wilfully defended their evil life against God's word. Therefore, as obdurate sinners, they were recently destroyed by pestilence and sword.\n\nThou hast rehearsed three points\nWhich will make all priests join\nIn fear to tremble and quake.\nSeeing that the first is past,\nAnd the second comes in haste,\nTheir hypocrisy to awake.\nAnd if they will not be restrained,\nThe sword of vengeance unfrightened\nWill light upon their forwardness.\n\nWell, let us by no persuasion\nGive such occasion,\nCausing Christian men to fight.\n\nNo man will have such suspicion,\nBut take it for an admonition,\nTheir unhappy life to repent.\n\nIf God does not inspire their mind,\nTo labor for amendment,\nWhich by scripture to verify,\nLet them read the prophet Jeremiah,\nIn the chapter four and twenty.\n\nHowe it will be I will make haste,\nWhere the Cardinals' fury,\nWith his treasure, shall not overtake me. If this proud Cardinal is rich,\nThen is it Christ or good Saint Peter,\nIn whose room he succeeds?\n\nIf.\n\nThe reins of his mules' bridles,\nMight lead Christ and His disciples,\nAs far as I could ever read.\n\nWhat.\n\nCan you then fly away?\n\nIf.\n\nTo Constantinople in Turkey,\nAmong heathens to lead my life.\n\nWhat.\n\nIf you will then live christianly,\nYou must use your self properly,\nOr else surely you are dead.\n\nIf.\n\nI shall have there as great liberty,\nAs in other places of Christendom,\nTo profess the truth of Christ.\nFor he that will the truth declare,\nI dare say much better he wear,\nTo be with them in heathendom.\n\nWhat.\n\nThough you go never so far hence,\nYet with most terrible sentence,\nThey will not miss you.\n\nIf.\n\nI ponder very little their courses,\nFor to God I say with humility,\nThey shall course, and you shall bless.\n\nWhat.\n\nIs there no parallel in their courses?\n\nIf. No, they do it in the quarrel of their god, which is their belly. What mischievous god is that? Ief. One that has eaten up the fat of England's wealth so merrily. Wat. I will go then into Wales to dwell among hills and dales with simple and rude people. Ief. Come not there I counsel thee. For the priests, their simplicities, Through craftiness do so delude, that whoever is so hardy To speak against priests' knavery For an heretic they him take. Of whose miserable calamity Under the spiritual captivity I will hereafter make a process. Wat. Then will I go into the realm Of the plenteous land of beams In the City of Prague to dwell. Ief. Of two things I will warn thee, Which thou must perfectly learn If thou wilt follow my counsel. First, beware in especial Of the outward man exterior, Though he show a fair appearance. Many shall come in a lamb's skin Which are ravening wolves within Enemies to Christ's ordinance. The second is if anyone replies, bringing in reasons obstinately against that which seems to be true. Take no graduate for an author, but remove good master doctor from the old testament or new. And if he will bear it in his hand, which thou cannot understand because of the difficulty, ask him how thou art able to understand a feigned fable of greater crafty subtlety. I see thou knowest their secrets. If I could in their very likeness declare them, I would. I will depart. Now I beseech our Lord Jesus to be thy guide day and night. In description of the Arms, read why. Christ, God's son, born of a maiden, came to save mankind from heaven. Pope Clement, the son of a harlot, ascended from hell to destroy man. In whom is evidently comprehended the perfection of our savior Christ and the tyranny of the murderer Antichrist.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The translation of Thou. wytatis' book of Plutarch's, titled \"The Quiete of the Mind. This translation may seem difficult for a gentle reader due to its short speech and various strange names in the stories. However, I advise that it will be more pleasant once you understand it. As for the strange names, they should not hinder you, for whoever cannot derive any benefit from it without knowing each tale touched upon in the book, I would advise him not to read this book.\n\nThe book of Francis Petrarch, on the remedy for ill fortune, at your commandment, I attempted, as my power allowed, to translate in its entirety the effect that your highness desired from Petrarch in his little book \"On the Quiete of the Mind,\" which he wrote for a friend. I have recently compiled this which, I confess, is not precisely (without error) as one should who has perfect learning. But, in spite of my rudeness, seeking the profit of the sentence rather than the nature of the words, I offer it to your highness. If it pleases you to accept it, it will not only serve as a defense for the simplicity of the book against overly busy searchers of other means, but also give courage to the simple endeavor of this hand towards better enterprises. Though the smallness of the present may be great in comparison to what accords with your excellence, the sentence's paraphrase will not be much unacceptable if it does not displease your grace to mark it according to your accustomed wisdom. Please pardon your servant's boldness as I present you, for the good luck of this new year, with this simple labor, and with as much quietness of mind as this book pretends to, I always pray God to send you honorable desires from your virtuous heart.\nAt Alington, last day of December, 1527, your most humble subject and servant, Tho. Wyat.\n\nI received your letter very late, in which you exhort me to write something concerning the quietude of mind and of those things in Timeus, which you think requires more exquisite declaration. Truly, where as Eros my friend was ready to sail toward Rome, and I had received hastily from Fedanus the honest man the letters, and I therefore had no leisure to apply myself to what you desired, as I would have done, nor again could I allow the man to be seen sent from me with empty hands. I have chosen certain things from the quietness of my mind, out of the comedies that sometimes I made. And, as I think, this is the declaration you seek, not the delicacy of saying and the picked delight of speech, but only consideration of some doctrine, to be helpful for life to be ordered. I judge it very well done, that where you have great privacy with princes, and that not in common things, and that I am in the glory of matters of judgment, no man is before you. Yet for all that you do not foolishly court glory, that wonders and exalts you, as Merops does in the tragedy. You oftentimes remember that you have heard that sorrow is not used with gorgeous shows, nor whiteness with a ring, nor the head with a crown. For what purpose is this use of money for the escaping of the sickness of the mind, or for the easy and sure passage of life? Or what use is the pursuit of glory, or among courtiers, an appearance of? Only for those to whom these things chance can wisely use them when they have them, and again, when they lack them, suffer the desires of them. And what other thing is there than reason, custom, and forethought, to restrain quickly and not to suffer it to stray the passionate part of the mind, wanting reason, when it breaks forth, and to suffer it to forbear when it is overpowered by assailing affections. Therefore, as Xenophon, bad men in prosperous things chiefly remember the goddesses and worship them better than necessary. When case required, with both slothfulness and as if he were sick, they warned every man, as it were, with this word: lie still, wretch, in your bed. Truly, where it is an harmful medicine for the body that deadly sluggardly is, no better physician is there for the sickness and trouble of the mind, than sloth and tenderness, and a faint heart, for the sake of friends, kin, and country. Beside this, it is false that inactivity, if nothing to do, has troubled many from the right order of the mind? As Homer says by Achilles, that he sat among the ships, following his anger, fleeing from the fight, and the worthy counsels of the nobles and the people, and diverting the name of men unactif, he fails in his heart, and again, he seeks the battles and stirs himself up in the cruel strife of Mars. Therefore, when he could not endure idleness within himself, he said angrily, I sit like a dead lump of earth, as the keeper of ships. Nor yet is Epiciurus the author of idleness, those others who are ambitious or desirous of glory by nature, they should give themselves to idleness, but to the governance of commonwealths, as nature leads them. For men who are born to busyness cannot suffer an even and undisturbed mind to be measured by multitude or scarcity of businesses. For to overslip honest things is no less displeasing & troublesome than (as we have before said), to do foul things. But also those who have chosen one manner of life to be void from trouble, as some do the life of husbands, some of singleness, and some of kings. Menander warns with these words that they err far (as they say) from the way. I think, Phania, that these rich men who need not make exchanges for gain, nor work at night, nor turn themselves up and down, but who can say often \"alas,\" sleep the sweet and soft sleeps. But when he came and perceived the rich men, as well as the poor, to be troubled, it is no wonder, he said, they are of kind and both born to burden and trouble. For it is the companion of voluptuous life, and that brought up by need it increases. And truly, as fearful and sick people, they cannot deliver the mind from covetousness and troubles, such as are unknown of things, unconsidered adventure, neither to know nor to be able to use right things present, for a matter that has happened. These things trouble the rich as well as the poor, and vex with sadness the single men as well as the married. And for these reasons, many who think much wealth is an open secret cannot endure a quiet, restful life. for these same reasons, it repents many who have begun, with great labor, to enter the courts of kings, that it is an unpleasant thing for sick men, as I say, for the wife troubles them, they blame the physician, they are angry with the bed, and their friend displeases them by visiting and again by departing. After that, when the disease forsakes them and health returns, making all things merry and pleasant, he, who could not break an egg nor grind bread on the first day, eats heartily of wheat bread and onions on the next day. Such effect and strength is there in resonance, to change each purpose of lift the cryer that should announce the sale, and when he was bidden to arise, he would not. At last, he would say, \"What if you should have sold a fish?\" And so not the foot was like the face of the wrested show. So do the passions of thought make each manner of life that is offered conformable and like to itself, not to those who have chosen the best life does it please, as some say, but rather wisdom makes the best life also most pleasant. Therefore, the well of certainty of the mind, springing up in us, let us attempt to make it most pure and clear, that those things which give us foremost and chanceable, we may make meet and accommodating, in suffering with great uprightness of mind. For truly it does not accord to be angry against things that chance amiss. For our anger nothing pertains to them. He who can amend by craft what ill befalls Chaucer, he teaches well and suffers least harm from what happens unexpectedly. But uncivil men, and those ignorant of how to live like sick men, who cannot endure the unexpected, it is not much amiss, he said. So we can mend and turn fortune around when she behaves otherwise than we would. Because of his exile, Diogenes left his country; it was not so ill for him, for it gave him occasion for learning philosophy. Zenon of Citius, who had only one ship, when he heard that it had been lost, the sailors, the merchandise, and (as they say) every crumb, Fortune, he said, you do very well by me, driving me to my old cloak and to the porch of philosophy. What then shall prevent us from following them? You have strayed from some rule or authority, you shall live in the countryside. Apply thy private business with great compass, attempting to advance thyself in the prince's favor through envy or slander. The best remedy is with the Muses, or in some place enduring over, as it happened to Plato, in a cruel tempest, when he was taken into the prince's favor, who then had destroyed thou rather be of all the Boeotians, rather than Epaminondas, or of all the Romans, than Fabricius? But set aside, if thy wife be not chaste, knowest thou not the story of Agamemnon in Delphos? Hast thou not heard how Alcibiades defiled Timeas his wife, and how she was wont to name the child that she bore privately to her maidens, Alcibiades? Yet that let not Agamemnon be a very worthy and a noble man, no more than an unchaste daughter of Stilpon did let him live, the merriest of all the philosophers of his time. Whose shame is it when Wetrocles laid upon him: is it my fault or my doing that you do at others' ills, and they will daily reveal the wretchedly, as though you suck up many troubles flowing to you as though you were their source, instead of soothing neighbors who are oppressed in misery and not becoming daydreaming, affectionate to certain things, and uncomely to desire and follow them, or again to be against them and abhor them? No wonder if these bring strife and offenses among men, when diverse men take it differently, or these are taken from them, or they have fallen into the other, but if any man, as chance requires, uses himself with measure, he surely learns what handsome ease haunts the company of men. Now let us consider the things that displease us, similar to those who are weakened by age, all things seem straight, bitter, and loathsome until they have seen others take the same things without any sign of reluctance. But where we are accustomed to turn our eyes, clouded by beholding bright things, to fresh and green colors for refreshment, we turn our minds contrarywise to heavy things and by force compel it to remember things most of repentance. We pull it away against its will from agreeable and sufferable things. And here I recall I may mention that to a busy fellow, who participated not in anything related to him, the ungracious fellow spoke of the mischief in his hands. He sought for ill. Many, like him, abandoning sweet drinks, gave themselves to sharp and bitter ones. So did Aristippus not add to the heavy balance of harm, but reached himself to the lighter side. He, having lost a pleasant manner, asked one of them who showed himself most sorrowful and angry for his fortune. \"Do you not have but one little house,\" he said, \"and I have yet three good farms left me? Then should I, rather, be sorrowful for your fortune? For it is like madness to be sorrowful for things lost, not rejoicing in things that are safe. And as little children, who have taken from them one trifle among many, casting away all the rest, they weep and cry.\" But likewise we are troubled by fortune in one thing, making all other things unprofitable for us. But one may ask, what have we? Rather, what haven't we? He has glory; he has a house; another has a wife as he would wish; and he has a faithful friend. Antipater of Tarsus, dying, when he counted on his fingers the things he had in his life, he had a good sea passage from Cilicia to Athens. And indeed, these common and light things are not to be despised, and there is consideration to be had that we live, that we are in health, that we see the sun, that there is no war nor rebellion, that the ground is fertile, and that the sea may be sailed with little labor. And for the last, that we have liberty to speak and to hold our tongues, to be busy and idle. The possession of these things would give us ample material for quieting the mind if we keep in mind the image of their absence and desires. Thus, we are made happy (how much health is desired by sick men, peace for those beset by war, and how much desired is strength abroad and nobility in an unnoble man. Again, how displeasing it is to lose what we have. I do not think, however, that any of these things or similar ones should be so great or desired, such that when it is lost, nothing will be safe. For it should be valued for nothing more when it leaves us. Nor should they be possessed or kept with such busyness, watching closely lest we be robbed of them as precious things. Therefore, we should set light to them and not consider things we have safely as trifles. For these would be used, and the fruit taken with gladness, most for that cause, that what chance happens, we may suffer more patiently and temperately the loss of them. But truly, as Archilochus said, some think it a great thing, with diligent intent of mind and eyes, to behold others' endings, pictures and images, exquisitely, as they come to their deaths, and they not regarding their own life. Those who behold others' chances and look upon him who has many considerations and advisements, and they are not unpleased, like these adulterers, who, longing for their own wives, follow other men's, erring (as the proverb says), all the world out of the way. For it makes much toward the constant state of the mind. The first person should esteem himself and his own things, and consider the particulars of one, if not at least turn his attention from coarser things. A man must be a master, and set a case that he grants him that, then he must be a consul, and when at last you have put him in that position, all is not worth a penny's worth, as they say, but rather where he sees himself better handled. There is an infinite multitude of undone men, as often as he comes abroad, he rejoices in his fortune. In the contests of Olympias, there was no victor who might refuse to meddle with whoever came first, having no liberty to choose his match. In our life, the state of things gives liberty to each man, that compares himself and his fortune with many, and with the fortune of many, to have a high and upright mind, and to make himself seen and marveled at by others, rather than himself marveling at others, so that he is not so foolish to compare himself to Briarcus or Hercules. When you see a great man being carried in a litter, lower your eyes and look at the bearers. Similarly, when you marvel at Xerxes, seemingly happy as he crossed the Hellespont strait with a bridge made of ship wood, observe the bearers as well. Some had their noses and some their ears smitten and mangled due to the bridge breaking in the shaking of the sea's fury, crashing against Athon. Believe that they praise you and your fortune with great commendation.\n\nWhen one of your friends told Socrates that all things were expensive in the town, with wine from Chios at a pound, purple at three pounds, and honey at five shillings the gallon, he took him by the hand and led him to the marketplace. It was sold, he said, for half a bushel. Therefore, the town. If anyone tells us that our fortune is bare and wretched because we have neither the consulship nor any other mastership, we can respond that our fortune is fair and goodly. We do not go from door to door, and among porters and bearers, we are not burdened nor do we behave like parasites to princes. Although (for we have now come to such madness that each of our lives depends more on others than on our own, and our nature has been altered into a certain unkind and envious disposition, not so much concerned with our own gladness as troubled by others' wealth), if you do not merely look at those wonders and famous things in them, whom you believe to be very blessed and in Jupiter's lap, but also consider their court and the fair travels that allow their glory and outer appearance to pass, you will truly find many inwardly sour and troublesome. Pyttacus, whom fame did not grant wisdom, fortitude, and justice, was said to have been provoked by his wife. She angrily overthrew the table when he saw her gestures, causing each of you to be abashed. He was troubled, I am always in this state well. This man, who was deemed abroad to be very happy, seemed to be a wretch upon entering his threshold. I do not mean that he was one, for where his wife had all the power and ruled, he often and always had to fight with her. Many things trouble you, no. And such like declarations may be reasonably perceived as the petulant unquietness of the mind, scolding with fortune and casting away oneself with what fortune, that you cat. Pride leaves nothing unassailed. It is not enough for them to be rich and eloquent, and among merry and gladsome feasts. but that they must be familiar with princes and in authority, but that they must have the best horse and the best dog, and (if God will), the best roosters and partridges, or else they cannot be quiet in their minds. Denys the Elder thought it not enough to be the greatest tyrant in his time, but also desired, besides, that he was not as Philoxenus the poet in poetry, and as Plato in wisdom. He could not endure his folly, aforetime, quod he, that you showed yourself with your words, I had a good opinion of you, by reason of your gold and purple, but your arrogant nature, as by example. He who desires the study of speaking and learning, must be quiet and free from distractions, away from authorities and familial ties with prices who write about the world and seek the nature of things, be it Empedocles' fashion or Plato's, or Democritus' teachings, or lie with a rich old woman like Euphorion, and think it unbecoming and insufficient unless he may, by riches, be as notable as Ismenia, and by virtue, as noble as Epaminondas. Runners, when they have their game, are content that wrestlers have their reward. Solon says, if you have gained the town of Sparta, order it with laws and decrees. We will not change that with you, says the same man, virtue for riches, since one is our own and stable, and riches are but chanceable and pass from one to another. Straightway, when he heard that Menedemus had more scholars than he. If many prefer being washed over perfumed, it is not surprising, Aristotle wrote to Antipater. He further stated that it is fitting for a ruler to be glorious not only for ruling over many people, but also for holding right opinions about godly things. Those who call their pleasant things glorious and not insignificant will not be easily troubled by strange things. However, when none of us see a vine bear figs or an olive bear grapes, we quarrel with ourselves nonetheless, and with ungentle greed we oppress ourselves, and are weary of ourselves, except we may attain to the highest degree, both of the rich and of the learned, both at home and abroad. This applies to that which seems pleasant to another, or it is to no purpose that Hesiod said, \"The potter envies the potter, and over the smith, his fellow is envious.\" Men are not led by envy of the craft or order of their fellows, but rich men envy learned men, nobles envy rich men, men of law envy deceivers and players and tomfools, and finally, free and noble men of ancient families marvel at the good fortunes of men in the courts of kings, while they think that all their own fortunes are to be despised. They trouble themselves, and with little cure of mind, they kill themselves. Indeed, every man has a mind capable of reason, reducing himself to things that are present, making those things that are not yet at hand to be in hand. That which is at hand and present, offering itself to be taken only in the instant, unremembered, seems to fools neither to be ours nor to belong to us. And as the rope-maker depicted in Pluto's house, to the extent that he emptied his basket into his rope, he endured foolishly an ass that stood by him to eat. No less, the unkind and slothful, in forgetting past commodities, do their words make each of us another and another than ourselves. But those who do not contain things passed, as if memory failed, nor again remember them, do not now in words but in very deed make themselves daily more needy and more void, gaping always on to mourn, as if things of last year, of late, and of yesterday, pertained to nothing to them, and as if they had never encountered them. Thus, the constant state of the mind is troubled. And even as flies sleep on whom they alight smoothly on smooth glasses, and in rough and rugged places cling easily, so men sliding from glad and pleasant things hold fast the remembrance of heavy things. And like as at Olinthus, there is a place they say, where in these horned flies are taken, and when they are in, they cannot get out again, but a great while flying up and down within, making many circles in vain, they die at last. So men enwrapped in the remembrance of evils can never after get forth nor get succor. Therefore, as payers are wont in tables to underlay dim colors to the eyes, and to overlay and overcome with glorious and fair colors, so men in their own minds, all heavy and dark chances, should cover and overthrow with glorious and fair chances, worthy to be remembered. For things past cannot clearly be undone or regained by man alone. For so variable, diverse, and changeable is the tune of this world, as of a harp, nor in mortal things is there anything that is pure, clear, and simple. But as music stands by high and low sounds, and grammar by letters, vowels and consonants, and he is neither a musician nor a grammarian, but he who can use them and temper them most appropriately, it seems that he wisely has established his life, for diverse chances contrary among themselves have taught him to mingle handsomely, prospering with adversity. For clearly to set apart good or evil, mortal comfort will not allow, but it behooves to make a temper with both, if we will determine right of these things. It is not therefore according to these to play the part of the feigning and faint-hearted in the mind, but the power and pressure of every worst chance to repulse with the remembrance of better things. Always wrapping up discommodities in commodities, as it were in a napkin, to make the tenor of the whole life, made and gathered with prosperities and adversities, as a certain accord, predicted with consonant reason. And truly, not as Menander thought, a man has as soon as he is born a good spirit, as the beginner of his life and teacher of right living, but rather as Empedocles thought, two spirits of diverse condition to whom he gives diverse and many names, do we receive them as soon as we come to the light. From thenceforth given to us, as it were almost by right of service. He said that our generation received the seeds of all these affections, and therefore the draft of our life was not even and level, but rather brackish and sour. Therefore, the wise man should have the best things in his desire and look for the worst. Nor yet shall he come pleasantly to mourn, as Epicurus says, that great debating doubts whether he shall live to it or not, but riches, glory, power, and authority,\ngladly and rejoice in such men most, who with contrary things on the other side, if it happens, can be as good and as upright. For truly, vehement appetite of any thing has always its fellow of less it, that dulls the gladness and makes it more to be desired, as whoever flame is resisted with great wind. Whoever truly has taught us assuredly and unfeelingly to say to fortune, if you give it I shall be right glad, if you take it again I shall be indifferent. This is what one must be able to use oneself without marring, and must do things that please and not be drawn away from them in fear of losing esteem. Anaxagoras, when he heard that his son was dead, knew that he himself had foreknowledge that he should die, and had endured that suffering. This affection of Anaxagoras is to be followed by us as much as we are amazed by it. Indeed, we may face each misfortune. I knew I had sleepy riches, not nailed with sixpence nail, as they say, in my possession, and I knew that those who gave me power could also take it away. I knew that my wife was wise, but she was also a woman, full of foul complaints, and seemed most unfortunate and wretched of all men. Look on the other side, Emilius, when he had overcome him, parting from the country, received a successor in the lordship of the sea and land to the right, was received with garlands and rejoicings of all men, and in the sacrifice extolled to heaven with praises, not undeserved, but most deserved. For he remembered himself to have obtained a chanceable kingdom, the unexpected and unforeseen chance was put from the height of his kingdom. I think Homer teaches with a proper example how much more harmful those things are that strike suddenly. Custom and a nasty opinion, and they are the most part. It is of great effect against them to have this sentence of Menander. Thou hast suffered no great grief, unless thou makest it so thyself. For what touches it, if it neither strains thy flesh nor reaches thy soul, as an example, the unkindness of thy father, the adultery of thy mother, the dignity of the first place taken from thee, the reward of thy victory bereft thee, what pertains these things to thee? Truly, though these things happen, it should not let thee in thy body nor in thy mind to be well and right. Against these things that by nature do something offend, as sicknesses, hurts, and deaths of kinsfolk, this must be set. Alas, why, for we have suffered nothing that pertains not to man to suffer. For there is no speech that sooner rebuts the affectionate part of the mind, whether it is drawn outwardly with affectation, and when it seizes the bit of reason in the teeth, that which warns us of our coming and natural necessities, to which necessity man is born and entangled as the body grows, which shall give to striving fortune a knot, of all other things, that are most chief and greatest. They say that Demetrius, when he sacked the town of Megara, had neither mortal nor survivable harm by any means. Thus I say, knowing ourselves of unyielding mind, it becomes us to be assured against these things to come, and to say that to fortune, that Socrates, in the presence of Aesinus and Melitus his accusers, truly said: \"They may kill me, Aesinus and Melitus; but to do me harm or displeasure, they cannot.\" For though fortune might overthrow him with various sicknesses / take from him his riches or accuse him to a tyrant or to the people / yet she could not truly make him evil / or faint-hearted / or fearful / or alter his mind / or make him malicious / but only a good man / endued with manliness and courage of the mind / and at a word she could not bereave him of the right order of the mind / which truly profits more to man / for the leading of life / than the craft of sailing / for the mariner be he never so cunning / cannot by any means still the fury of the water / nor repulse the assault of the fierce wind / no more than get a haven where he would / whenever he would return from the sea. A man, who is not skilled, when seized by tempest and violently tossed about, finds no help in the necessities of the situation. While he despairingly looks for a place for his craft, he drives it as he can against the tempest, the coward sitting down with writhing hands from all this misery. But a wise man, with a calm and ordered mind, braves the fair weather, that is, with continence and temperance in food and labor, wiping away the causes of sickness. If there is any external cause of trouble, in which a man's mind is torn, he should hold the anger, for weariness and discomfort of the chase, or let it go for fear of the dreadful pill. But if anyone who considers the nature of our soul and reckons with himself that the passage from this life is to a better or at least to no worse state by death, truly he has already no little advancement for his journey, that is to say, the contempt of death. For whoever possesses valiant virtue, which is the property and peculiarity of man, and with order, assuredly the mind, against rain and strange things which come beside nature, mightily overthrow our proper things, may live so pleasantly that he may say, \"I may go, I may go my way surely at the first time, with the good leave of God, when I will, when I pray thee, other grievous or contentious or troublous thing can happen to him? Truly, whoever says this word, I have prevented it, and all your entrances were they never so narrow, I have stopped this man not with berries nor nails nor buildings, but rather with decrees of philosophy and rules of wise men, which also are open and so ready for every man that only the taking thereof is necessary. We may not dismiss the things left to our remembrance by our ancestors, nor despise anything of them, as if they were impossible to follow. Instead, we should look upon them with wonder, as if by grace, and make ourselves similar to them by confirming our actions to their likenesses. Beginning with small things, as they say, we may profit greatly. But we must diligently ensure that we do not push these thoughts out of our mind nor let them turn frequently in our thought and, as they say, think on them with all our heart. This busyness does not end, for a certain sweetness of the mind noisily distracts us and teaches us with slothful and unexercised tenderness to be drawn to things of least business. By an unfavorable turn, it has taught itself to turn to each pleasant thing, just as a patch is in the body, so is a troublesome conscience in the soul, which leaves repentance, busily prodding and pulling the mind. For where all other sorrows are accustomed to be taken away by reason, only this repentance itself provokes, as one who bitterly reproaches himself for bad advice. Which, having the well of life (I mean, with a good man, yes, and if we are wise, most joyful holiday) For this world is a certain most holy temple and most fit for God. In this temple, man is admitted when he is born, not to hold senseless images, but the sun, the moon, and the stars, from which comes motion and the first principles of life, which providence has given to us to behold. These, on one side, are the floods that bring forth new waters and the earth producing food, both for trees and all kinds of beasts. With this goodness and prospect, our life begins truly, and it must be full of certainty and overspreading gladness. Nor we sit with such pertinax thes.\n\nThe end.\n\nImprinted at London in Fletestreet by Richard Pynson, printer to the kings most excellent majesty.\nCum privilegio.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Regimen sanitatis Salerni. This book teaching all people to govern themselves in health / is translated from the Latin tongue into English by Thomas Paynell. Which book is as profitable and necessary to be had and read as any for observing corporeal health.\n\nReducing old authors and stories, my most honorable lord, I find in times past, people lived longer and more prosperous lives than they do nowadays. Which thing, as it grieved me, compelled me in this manner to seek the cause of this sudden and strange alteration. For why, it is written, Genesis 5: that Adam lived very long indeed. I may not say why, except it be because we do not fulfill the commandments of almighty God: which to willing persons are very light and of no burden. For our Lord says, Matthew 11: My yoke is sweet, and my burden light to be borne. Sayth the prophet David: he who fears God and walks in his ways and precepts shall see his children's children. And Solomon says: O my children, Proverbs 3. Forget not my precepts and laws: they shall keep you and prolong your days and years. And the Lord God, by David, says: I will extend his days. Psalm 90. Is this not a reasonable cause of our short and wretched life? Truly, I suppose it is because of our disobedience and filthy sin? Which, being so abominable and so horrible, is at times the very cause of corporal infirmity and short life. Said the Lord, the physician of all physicians, to the sick man: Now I have healed you; depart from this place and sin no more, lest a worse harm happen to you. Or whether shall I say, it chances by our unhealthy diet? And too much surfeiting? Truly, the proverb says, that many die from surfeiting rather than by the sword. Ecclesiastes 37. According to what the wise man says: Surfeit sleeps many a one, and temperance prolongs life. Surfeit and diversities of foods and drinks, letting and corrupting the digestion, weaken man and very often cause this shortness of life. (Plin. 7) What other thing but my bad diet caused Ptolemy Philadelphus to be so miserably and painfully troubled with the gout, and so (as it is written), that nothing could relieve his pain except death? What caused Antipater, and that noble man Mecenas, to be continually troubled with the fever but bad diet? What other thing infected Aristarchus with dropsy but bad diet? Bad diet (as I think), is the chief cause of all dangerous and intolerable diseases, and of the shortness of man's life. Therefore, Asclepiades, that noble physician, professed the following five things: Necessities for preserving and prolonging human prosperity and health: that is, abstinence from meat, abstinence from wine, rubbing of the body, exercise, and digestion. O how healthy is it instead to use good diet, to live temperately, to avoid excess of meats and drinks? Salerne English men are greatly bound to the masters of the university of Salerno, who undertook to compile this necessary and healthful book on our behalf? But what avails it to us to have gold or abundance of riches if we cannot use it? What good are costly medicines if we reject them? So what profit is there for us in a book, however expedient and fruitful it may be, if we do not understand it? Therefore, considering the fruit that might come from this book if it were translated into the English tongue (for every man does not understand Latin), I thought it very expedient at times for the wealth of unlearned persons to engage myself in it: For learned persons and those with great experience need no instructions to govern themselves or conserve their health. To understand this table, every letter in the alphabet in the book has four leaves, except the last queue of the small alphabet, which has six leaves: and every leaf is two pages or sides. The number at the end of the lines indicates what page or side of the queue the thing is on that you want to know.\n\nHow to keep the body healthy. I.\nThree general remedies to conserve health. III. I. Special medicine for the eyes and sight. V.\nII. Preventing the teeth from stinking and aching. VII.\nIII. Injuries caused by after-noon sleeplessness. VIII.\nIV. More on injuries caused by after-noon sleeplessness. i.ii.iii.\nV. Injuries caused by prolonged retention of wind in the body. IV.\nVI. Making a light supper: and whether we should eat more at dinner or supper. vi.\nVII. Not eating until need and desire. iii.\nVIII. Prolonging mealtime is harmful and how long we should sit at dinner. vi.\nIX. Whether eating peaches is good or not. vi.\nX. Whether eating pears is good or not. vii.\nXI. Whether eating apples is wholesome or not. viii.\nXII. Whether drinking milk is wholesome or not. i.\nXIII. Choosing milk and the best kind. ii.\nXIV. Whether eating cheese is wholesome or not. iii.\nXV. Eating salted meat or smoked meat. iii.\nXVI. Whether eating hare, goat, pork, or ox meat is wholesome or not. iv.\nXVII. Choosing meat: and the goodness of pork. v. The variance of physicians in choice of flesh. I.\nWhat flesh should be sold and what roasted. II.\nWhat meats nourish most and first of eggs. II.\nHow many and the best ways they be dressed. III.\nOf red wine: how wines vary in color. V.\nThe operation of wines and for whom which wine is best, for cooling thirst, heat, and for nourishing and fattening the body. VI-VIII.\nOf suppages or broths made of good flesh. I.\nOf bread: choice of wheat and of buttermilk. II.\nOf goat's milk, green cheese, cockle, porke, and eating of brains. III.\nWhat brains are best and what marrow. IV.\nWhy delicious meats are good, of rare eggs, ripe figs, and which figs are best to eat. V.\nOf the preparation of grapes: and which are the best. VI.\nBy what tokens we may know good wine. VIII.\nWhat harms are engendered by sweet meats. III.\nWhat harms are engendered by the overmuch drinking of red wine. V.\nRemedies against poison and first of garlick. VII. I. Why eating lykes and onions is good.\nII. Why eating garlic and nuts is good and what diseases eating nuts causes.\nIII. Why rue is healthy and its two kinds.\nIV. Of pears and radish roots.\nV. Of triacle and choosing healthy air.\nVIII. What to do when one is sick from drinking wine at night.\nV. Harm caused by drunkenness.\nII. Five benefits of moderately drinking wine.\nIII. Properties of melancholy and wine.\nVII. Doctrines for choosing wine.\nVII. How to choose good ale or beer.\nI. Diet after the four seasons of the year.\nIII. Why one should eat little meat in summer and why one should avoid eating fruit in autumn.\nV. Herbs to put in drink.\nVI. A remedy for seasickness.\nVIII. How to make a common sauce.\nI. Of various good sauces for different meats.\nII. Why we should wash after meals. To choose bread: eating of hot bread and of the five properties of good bread. III.\nThe comparison between pork and mutton. V.\nWhat harms come from new wines' bread. VI.\nWhat harms are engaged by drinking water. VII.\nWhat veal and what fowls are best to eat. III.\nTo choose fish and of the ten sorts that are most healthful. I.\nWhat conditions good fish ought to have. III.\nWhat time and who should not eat fish. VI.\nHow we should eat and drink at dinner and supper. VIII.\nWhat time and how peasants are healthful. I.\nChoosing milk. IV.\nThe properties of butter. VI.\nThe properties of whey. VII.\nThe absolute refutation of the use of cheese. I.\nDrinking little and often at meals and how we should begin our supper with drink. II.\nWhy we should drink after eating an egg. III.\nOf nutmeg. And why we should drink wine after eating pears. IV.\nEating of cherries. VI.\nWhat prunes are best. VII.\nFor what cause we drink wine with peaches. i. Why fig figges and poppy seeds are good for players.\nii. What engenders from eating figs.\nii. The benefits of eating medlars.\niii. The properties of must or new wine.\niii. The eight properties of good ale or beer.\nvi. The utility of eating rapes.\nvii. Of the heart and liver of beasts.\nvii. Of the tongue and lights of beasts: and for what the brain of a hen is good.\nviii. Why eating fennel seeds is good.\ni. The virtue and what spodium is.\nii. Of salt and its wholesomeness.\niii. The harms that very salty foods cause.\nv. The qualities of all talages: salt, sweet, bitter, sharp, tert, sour, and tough.\nviii. Why wine soaks are wholesome.\ni. Why we ought to keep diet or custom.\niii. Three manners of diets and which they are. What things should a physician consider when administering a diet? IV.\n\nWhy coleworts and their broth are good. VI.\n\nThe properties and effects of mallow. VIII.\nOf a mint and why it should be so called. VIII.\nThe benefit and utility of sage. I.\nOf the virtue of sage and of sage wine. II.\nTwo kinds of sage and which is the best. III.\nWhat are the effects or properties of rue? V.\nHow to cook and rid the house of fleas. V.\nOf onions and their various operations. VI.\nThe complexion of mustard seed. VIII.\nWhat are the properties or effects of violets? VIII.\n\nAn English king was written to by the entire school of Salerno.\n\nIf you want to remain healthy, if you want to make yourself healthy,\nTake away heavy cares. Believe anger to be profane.\nSpare mead. Eat little at supper. Do not let it be in vain for you\nTo rise after meals. Avoid sleep in the middle of the day.\nDo not retain urine. Do not press the anus hard.\nIf you observe these things, you will long live. This little book was compiled at the instance and for the use of the most noble and victorious king of England and France, by the doctors and physicians of the University of Salerno, to conserve and keep man's body in good health and prosperity. The author, in the beginning of this book, teaches eight general doctrines, which are specified and declared below. The first doctrine is to eschew and avoid (if we desire corporeal health), great charges, thought, and care. For thought dries up man's body, hurting and leaving the spirits in desolation and comfortless: which, left thus, and full of heaviness, dries up the bones. In this doctrine are comprehended melancholies and heavinesses, which greatly harm the body: for by their operation, the body becomes lean and cold, the head shrinks up, the wit and understanding comes dull, the reason troubled, and the memory utterly marred. It is expedient for fat and corpulent people to be pensive and heavy at times, so they may moderate the rank heat of their spirits and make their bodies leaner and more slender. The second doctrine is to avoid anger. Anger, like heat, dries up the body and excessively chafes and inflames the members. Heat, as Avicenna writes in the first distinction and first chapter of the third doctrine, dries up a man's body. Secondly, anger harms by the heat and inflammation of the heart, and it also hinders the operations of reason. Some people, whether naturally, by sickness, or by chance of poison, are cold: for such people, it is necessary for them to be angry for their bodily health, so that their natural heat may be stirred up, obtained, and kept. The third doctrine is to eat and drink soberly: for eating and drinking excessively causes us to be unlusty, drowsy, and slothful, hurting and infirming the stomach. Many other inconveniences, as Auicen states in the chapter on wine and water, arise and may occur through excess of food and drinks, as will be more plainly declared below. The fourth doctrine is to make a light supper. For too much food at night causes and generates gnawing and pain in the belly, unquietness, and other discomforts, which we feel and see by experience: these will be more clearly explained below. The fifth doctrine is to walk after food. For the stomach's mouth desires food and aids in digestion by this means, as Auicen says. The sixth doctrine is to avoid sleeping incontinently after food, which promotes health and prevents various infirmities, as is shown in these verses: Fever, sloth, and so on. The seventh doctrine is to avoid drinking too much water before or after meals, as Auicen advises. The eighth doctrine is to avoid taking cold baths or showers, as they weaken the body and hinder digestion. The ninth doctrine is to avoid strong spices and condiments, which can irritate the stomach and hinder digestion. The tenth doctrine is to avoid excessive talking and laughter after meals, as they can disturb the stomach and hinder digestion. The eleventh doctrine is to avoid excessive mental work or stress after meals, as they can overstimulate the mind and hinder the body's natural digestive process. The twelfth and final doctrine is to avoid excessive physical activity after meals, as it can overexert the body and hinder digestion. The doctrine is to make water as often as necessary: For whoever keeps or holds his water longer than nature requires, shall avoid it with great pain, and death may follow, as Avicenna says in his 19th distinction, book I, chapter III. Also, keeping the dregs and superfluities of man's food longer than nature requires generates many inconveniences in the body. The liver and veins called mesenteries dry up (for the most part) the humors of the aforementioned superfluities and make them hard. This cannot be avoided, and thus causes opulations in the gut and ventosities, and (so it may happen) impostumes, as will be shown later. The 8th doctrine is, one should not force or constrain his foundation too much during his easements and evacuations or filth of the body. For doing so, the hemorrhoids and fistula will afflict him, and the foundation is often misplaced and thrust out of its proper and natural place. The instructor says that one who observes the following doctrines will live long in good health and prosperity. If your doctors fail you, let doctors be yours. These are three things. A happy mind, rest, and a moderate diet. The instructor gave three general remedies to maintain health for all creatures, and especially for nobles. The first is to live joyfully, for joy and mirth make man young and lusty. Moderate joy conserves natural virtue, sharpens the wit, and makes man prompt, quick, and able to do all good and honest operations. It is not said without reason that our joy and mirth must be moderate. For when it is without measure, it engenders death, both bodily and spiritually. This moderate joy is most convenient for those who have much care and trouble. Which joy can be obtained by the use of delicate foods and drinks, by avoiding things that cause melancholy. And also, as Avicenna says in his 12th book and chapter. The remedy for the troubles of man's heart is tranquility of mind, understanding, and thought. For noblemen, through their great busyness and charges, are much more grieved and troubled than other mean persons. Great care of the mind and understanding destroys the natural rest of man, which is most expedient for noblemen, who most commonly are naturally dry and coleric: for whom rest is right profitable and convenient. The three remedies are moderate diet, that is, to eat and drink moderately. And afterward, I shall declare what inconveniences grow through the excess of meats and drinks.\n\nLumina mane manus surgens gelida lavet unda.\nHac illac modicum pergat. Modicum sua membra\nExtendat. Crinem pectat. Dentes fricet. Ista\nComfortant ceterum caput, comfortant cetera membra.\n\nHere are declared six doctrines which comfort man's brain and the other members of the body. The first is when we rise in the morning yearly to wash our eyes with clear cold water. The eyes would be washed to clean away the filth and impurities that cling to them. And Auicen says in the 14th distinction of his 3rd book / and chapter on the conservation of the eyes / that the most effective thing to purify and clean, and to make sharp the sight, is to open the eyes and then plunge them in clear water. Again, he says in the 3rd distinction and chapter on weak sight / that to bathe and plunge the eyes in clear water and open them therein comforts and benefits the sight, especially for young people. The reason why the eyes must be cleansed with cold water is because everything must be conserved by that which is like it. Galen in his 3rd book, De Regimen. say that hot bodies require hot medicines and cold bodies require cold medicines, considering that a man's eyes are cold by nature: it is reasonable that they should be washed with cold water, not hot. The two doctrines are to wash our hands when we rise in the morning, for they are instruments designed to keep and maintain the members, through which the superfluities of the brain are expelled and avoided, as through the nostrils, the eyes, the ears, and other natural conditions. And therefore the hands specifically ought to be washed with cold water, for washing them with hot water generates worries in the belly; and especially to wash them in hot water immediately after meals, as Avicenna says in the 15th distinction of his 3rd book, the 5th treatment, the chapter on worms. For washing hands in hot water immediately after meals draws the inward and natural heat of man to the exterior parts, thereby impeding digestion. Impeded digestion is the primary cause that worms are engendered. The third doctrine is to move a little hither and thither when we rise from rest, so that the superfluities of the stomach, intestines, and liver (as the gross matter of urine) may be expelled more easily. The fourth doctrine is to extend and stretch out our hands, feet, and other limbs after rest, allowing the vital spirits to reach the exterior parts of the body and causing the spirits of the brain to be quicker and subtler. The fifth doctrine is to comb the head in the morning, opening the pores of the head, avoiding such vapors as yet by sleep were not consumed, and quickening the spirits of the brain. Furthermore, combing the head is very healthful, especially for the aged. And Auicen states in the third part of his fourth book, in the chapter on weak sight, that it is beneficial for the head, particularly for the elderly. Therefore, one should daily and frequently comb one's head. Frequent combing draws up the vapors to the upper parts and separates them from the eyes. The sixth doctrine is to wash and purify the teeth. The filthiness of the teeth causes the breath to become foul. From the filthiness of the teeth arise certain vapors that greatly annoy the brain. Furthermore, the filthiness of the teeth mixed with food causes the food to putrefy in the stomach. In his seventh part of the fourth book and the chapter on the care of the teeth, Avicen teaches how we may keep the teeth from ache and foulness. This is done by washing the mouth with wine twice a month: but to make the breath sweet, it must be boiled with the root of spurge. Whoever uses the aforementioned decoction and medicine will never have toothache. In the last verse are certain general rules: The first is that after we have washed and bathed ourselves, we must keep warm. For then the body's pores are open, and cold will enter and generate various diseases. The second is that after we have dined or taken our repast, we must stand upright for a while. This allows the food to descend to the bottom of the stomach, and then walk a little softly. Hasty movement drives natural heat from the interior parts to the outside and causes indigestion. The third is that one of cold complexion should not warm himself suddenly, but little by little. Sudden change harms nature, as Galen says in the second book of \"On the Properties of Foodstuffs\" and so on. All strong things and those of extreme nature corrupt the body.\n\nSleep is brief or none for you at midday.\nFever, lethargy, headache, and catarrh\nCome to you from midday sleep.\n\nHere are declared the four. After no sleep, inconveniences are engaged. First, after no sleep causes and engenders fires due to opulence. For the natural heat and spirits of man by day draw outward: and therefore digestion by day is but weak. But when natural heat and spirits of man draw inward: then through their motion, natural heat is stirred up: and therefore the night is the very season of perfect digestion: and undigested and raw humors are the cause of opulences, which opulences engage fires, as Avicenna says in the 1.dist. li.iiij. and chap. of putrefaction. Secondly, after no sleep causes a man to be slothful in his operations and business, by the reason aforementioned: for gross humors and undigested cause man's spirits slowly move the body: For as a subtle quick spirit causes lightness of body, so a lumpish spirit causes a sluggish body. Cause of headache. Thirdly, after no sleep, he felt a headache; for the large and undigested meat that remains in the stomach lifts up to the brain heavy vapors, which trouble it. And of consequence, if vapors of heavier matter are stirred up and caused, they must also be heavy. For Galen says in the gloss of this aphorism: \"that which grows and increases...\", that necessarily follows that all things are like those from which they are engendered. The fourth inconvenience is the pose and humors. Humors that circulate are called humors. And as they circulate in different parts of the body, so they have different names. When the humor comes to the organs of sight, they are called catarrhs; when they descend to the cheeks, they are called branchii; and when they come to the nose, they are called corizams, as appears by these verses:\n\nSi fluit ad pectus, dicatur reuma catarrhus,\nAd fauces branchius, ad nares dico corizam. The causes of diseases previously mentioned are not the only reasons. There are more effective ones. The first inconvenience, which is referred to as fires, is caused by vapors and smoldering fuels kept after midnight. The absence of sleep, which often consumes these smoldering fuels, causes an unusual and strange fire called an effimere. Putrified fire is caused by undigested humidities in a man, augmented by midnight sleep. The second inconvenience, which causes slowness in operations and motions, occurs because the humidities and fuels in the body are retained around the muscles, veins, and joints, causing the affected limbs to be stunned and sleepy. Therefore, the body is slow and heavy in operations after dinner. The third inconvenience (that is, the headache) comes, as before declared in the second inconvenience: that is to say, by the humidities and vapors retained in the body through sleep and rest. These, by such means, are troubled and moved toward the brain, causing the headache. The fourth inconvenience is (that is, catarrh), signifying all manner of ailments, which chance to afflict man and vex him through vapors and fumes. These are wont to be dissolved and consumed by watchfulness, but by sleep they draw to the inward parts of the body and rise upward toward the brain. Avicenna, in the thirteenth distinction, the second doctrine and ninth chapter, alleges many other inconveniences and diseases engendered by after-noon sleep. The first disease is gout and palsy. Whichever problems there may be due to the persistence of humidities that are usually dried up and consumed by the sun's heat and those that remain, the second issue is the face's color and corruption through watery humidities, resembling human urine mixed with blood, which are usually wasted through sweating. Instead, with the blood they ascend towards the brain and the face, causing it to swell and turn pale. The third inconvenience is that after noon, the spleen generates and, due to the retention of the dense melancholic humors during the day's rest. For as the heat of the day wakes up moving and way to melancholic humors in the body, so the day's sleep lets and destroys the passages and proper ways of them, and specifically it destroys the humors that come from the spleen to the mouth of the stomach, made to provoke man's appetite, by which humor all melancholic superfluities are commonly clarified. The fourth is, that after noon sleep mollifies the veins, because the humidities, which are accustomed to be dissolved by the day's watch, cannot be resolved: which remaining in a man's body dry up the veins. The fifth inconvenience is, that a man, by reason of rest or sleep, loses his appetite, for lack of humor resolution: which resolution is chief and principal cause of the appetite. Another reason is the replenishing of the stomach by fumes and humidities, which mollify and fill the mouth of it. The sixth. The inconvenience/that after none sleep engenders/is impostumes/by means of humidities increased by the day's sleep/which draw to one member or other/and so cause it to swell. Avicenna says/that besides all these aforesaid/there are two special causes/that make after none sleep harmful. The first is/that the day's rest is soon corrupted/because the heat of the day draws the corporal heat to the exterior parts of man; but the night rest does the contrary/for it draws the corporal heat of man toward the inward parts. Of these two motions, there is engendered a violent motion that disturbs the nature. And therefore, those who will sleep and rest by day/are counseled to sleep in dark places/and in the shadow. The two causes.  cause is that the day reste maketh a man vnlusty / drousy / and as halfe a ferde / and that by the changynge of na\u2223ture from his olde custome / that is from digestio\u0304 of his meate: yet nat withstandynge that the af\u2223ter noone rest is generally dispreysed / & the nyght reste greatly co\u0304mended and preysed / yet the slepe that is taken in the mornyng from .iij. houres be\u2223fore the sonne rysynge / tyll .iij. of the clocke after ye sonne is rysen / is nat to be dispreysed: As Hippo\u2223crates saith in his .ij. boke of pronostic. Slepe co\u0304\u2223uenient and naturall taken by nyght or by day is allowable / and contrarie is hurtfull: but the mor\u2223nynge slepe of all the day is lest worthy dispreise. And all be hit the day slepe and at after noone are forbyden by olde fathers and doctours / yet for all that / nowe adayes slepe taken in the day tyme is nat greatly to be blamed specially as Bartrutius saythe / if these .v. condicions therin be diligently obserued. The fyrst is / if hit be customably vsed: The .ij That it not be taken immediately after dinner. The three who do not keep a low head. The four who do not sleep too long. The five who are not worked suddenly and fiercely, but with good moderation.\nFour winds come in a retained belly.\nSpasms. dropsy. colic. vertigo. These four things.\nHere are declared the inconveniences that come from long holding of wind in a man's body. The first is called the cramp. The windy parts of the body, sinews and veins, swell with wind. Whence comes the retraction and wrinkling together of the veins. And Avicenna says in his Two Books that the cramp is a disease that lies in the veins: by which the limbs of man move and extend themselves. This cramp is diverse: one is caused by replenishing: whereby the member is made short and great, and wrinkles together like leather or a harp string, through the matter, replenishing the members. This kind of cramp comes suddenly. There is another kind of cramp, much like a taboret: which forces the member after its length and largeness to draw together, like parchment cast in the fire. This kind of cramp comes slowly. The second inconvenience is called dropsy: a material disease engendered by matter that is right cold entering and inflating the members or places of a man's body, in which is the regulation, that is the digestion of meats and humors, as the stomach, liver, and void places about the belly. For dropsy never engenders, but when the liver is corrupt due to the blood. There are three types of dropsy: Iposarca, asclides, and tympanites; and of the tympany, this second inconvenience is understood. A temporany (as says Master Batruce) is composed of ill complexion / by coldness of the stomach / and liver / not suffering man's drink or meat to be converted into good humors, but turning them into wind. Which, if they are avoided by belching / by sweat / or other ways / will stop the ways of evacuation. Also, these winds collect between the places of the belly called mirac and siphax / and there generate the dropsy. The third inconvenience is called the colic / a dangerous and painful disease / it originates in a gut named colon. Likewise, the disease called iliac / originates in one of the gutts called ileum. And these two diseases are originated by winds trapped in the gutts. The fourth inconvenience and disease is the headache called vertigo: which makes a man think that the world turns; the winds of the brain cause this infirmity; which draws to the brain / and mixes with the living spirits / causing the headache called vertigo. Aucius in his 15th district reported these inconveniences, along with others. He states that ventosities keep long-term causes and generate the colic by weakly pressing the gutters. And sometimes they cause dropsy; and sometimes darkness of sight; and sometimes the measles; and sometimes falling evil; and sometimes it runs into the joints and causes cramps.\n\nAfter a great dinner, the stomach becomes the greatest pain.\nLet it be a light supper for the night, for the elderly.\n\nHere we are taught to make a light supper. For too much food hinders a man's natural rest and causes discomfort and gnawing in the belly, and makes the face break out, and gives one a heavy head in the morning and an unsavory mouth. Here this question comes well to propose.\n\nWhether a man should eat more at dinner or at supper? For it should be noted that, according to the quantity of the body, more or less food is convenient at supper or at dinner. For other bodies be whole and sound, or ears are sick. If they are sick, either material or immaterial: If the sicknesses are not caused by some humor: one may eat more at supper, because in such sicknesses, nature only endeavors to digest the meat. If the sicknesses are material, one may eat more at dinner, as it is declared in the 4th treatise in the 5th chapter of the curation of falling sicknesses in this way: He who cannot be satisfied with one repast in a day, because he is otherwise accustomed, he must divide his meat into three parts and eat two parts at dinner and the other part after a temperate exercise at supper. The reason for this is that, in such seasons, the feeble nature has help from the natural heat of the sun to digest, and the superfluities thereby are more resolved, wherefore the reflection should be larger at dinner than at supper. And because the heat of the day, which causes digestion, joins with the natural heat of a man's body, and so by day there are two sourdry heats to aid digestion, but it is not so at night. Likewise, nature endeavors by night to digest surplusages. Therefore, it should not be hindered by too much food. And though it is true that the natural heat of a man's body is fortified in many things at night through the retraction of spirits and reduction of sleep, yet that self-heat cannot digest two diverse things, such as meat and surplusages. Therefore, such people should eat less at supper. If the bodies of such seem whole or else are very whole, strong, and without any sensitivity to surplusages, they may eat more at supper. For the nature of these bodies labors only by night to digest the received meat and not to ripen the surplusages, for in a manner they have none. They only work to fortify their bodies, which grow stronger by night than by day. This is because the blood and corporeal spirits are generated by night in greater quantity and better distributed throughout the body. If the bodies are not greatly disposed, as mentioned before, but inclined to be slightly sick, it is best for them to eat more at dinner than at supper. Meat is not only taken to nourish and restore the body, but also to moisten, to over-sprinkle and water the limbs, which through great labor and toil do not become dry, and likewise to withstand the dissolution of natural heat. Such labor and toil do not hinder their true digestion. We see by experience that they eat twice or thrice a day with good appetite and good digestion, if the bodies are not continuously disposed to labor as the bodies mentioned before. For either they labor very hard but not continuously, or they labor weakly, resulting in an increase of sicknesses. Those who travel much, as in riding or going about their worldly businesses, should eat more at supper than at dinner, because the undigested great labor would not allow the meat taken at dinner to digest but corrupt it. Furthermore, through superfluous motion, the natural heat is dissipated and spread in every member of the body; which in the night draws inward and is the principal cause of good digestion. Therefore, a good and large supper is more expedient for them than a large dinner. Additionally, these same persons were not brought up before this season in such great labor, and therefore their bodies are full of humors; little meat at dinner may resist the resolutions caused by great motions and labor. But if they travel little and easily by the way to eat more at dinner than at supper: as it is declared in sick bodies, for they most commonly are weak both in collection and digestion, and the heat and light of the sun comfort their natural heat and spirits. Also, the reason for this is that the corporal fluids and passages are open by day: therefore the superfluous fluids of the body are sooner expelled by day than by night. Furthermore, they ought to eat but little meat by night: for then nature is greatly occupied to digest raw humors; which sleep must digest and bring to a good point. And though the digestion to digest and great repletions of meats and the superfluous humors be helped by the night, yet never the less, the strength of their digestion is not sufficient to digest great repletions of meats and also superfluous humors. And note well, the custom in eating much or little at dinner or supper ought to be regarded and kept. For custom is good and necessary for the health of the body, and to cure sicknesses, as shown in three or four of sharp diseases. Sudden change of custom is very harmful, and especially for old people. Nature cannot bear nor suffer sudden mutation. And it is well proven that we ought to eat more at dinner than at supper, and this because sicknesses are most commonly materials. Yet, if a man could be contented with one repast in a day, it were better to take it at supper than at dinner, if he be not diseased in the eyes or the brain. For the repletion of the supper hurts the brain and the eyes. And note that not only the repletion of the supper hurts the stomach, but also all manners of other repletions. They engender opulations, fevers, putrefactions, the leprosy, and undigested humors. And Avicenna (in the 14th part of his 3rd book, and chap) Of things that harm the stomach, it is said that all kinds of repletions harm the stomach; nor does the great eater, by repletion, increase his body, for he does not digest his food. But he who eats moderately has always some appetite and increases his body, for he digests his food well. Therefore, we ought to take care not to harm our stomach through overeating or make ourselves anxious and increase the pulse. In like manner, repletion that induces aversion to food should be avoided primarily, but especially when it comes from ill-prepared meals. For if it comes from ill-prepared meals, it generates pain in the joints, in the veins, in the liver, and the gout, and generally all other phlegmatic diseases. And if it comes from clean meals, it generates sharp fevers and hot impurities. It follows then that this repletion should be avoided above all others. For it harms both soul and body. Secondly, we must not overfill our stomachs and utterly destroy our appetite, but we must keep some appetite, and especially those who have a strong and good one. Some have a weak appetite, and these ought to eat more than their appetite requires.\n\nTu nunquam comedas / stomachum nisi noueris ante purgatum / vacuumque.\nYou should not eat unless you know beforehand that your stomach is empty and purged.\n\nEx desiderio poteris cognoscere certum.\nYou can recognize it for certain from desire.\n\nThese are three subtle signs of a diet in the mouth.\n\nHere are certain commandments which a person desiring health must observe and keep more diligently than eating or drinking. The first is that he should not eat any kind of food without his stomach being empty and purged of all ill humors, either by vomiting or other convenient ways. For if a man refuses food with corrupt humors in his stomach:\n\nthey will mix together and cause the newly eaten food to corrupt.\n\nThe second is to eat no more until the first food eaten has been digested and eliminated from the stomach. For there is nothing more harmful to a man's body than casting meat upon undigested meat, but only begun to be digested. The last taken meat will hinder the digestion of that which was first eaten, and the digestion of the meat first taken will be finished first, which departs to the liver through the veins called \"miseraics,\" and carries with it the undigested meat last taken. Wherefore raw humors and undigested matter are multiplied in a man's body. Furthermore, in the text are put two tokens to know when the stomach is empty of the meat before taken. The first is true hunger. And for a knowledge hereof, Galen writes in the commentary on the Canon of the Aphorisms: Indigentia non oporet et cetera. Galen says, \"True hunger is when a man needs meat: But feigned hunger is an appetite to have meat, though the body has no need thereof.\" And as very hunger comes about by contraction and corrugation of the veins that proceed from the mouth of the stomach, so is feigned hunger often caused by those who constrain themselves, as by cold things hard or sharp. And of this sign and two preceding precepts, Avicenna in Book III, Chapter 5 of What It Is and What It Is Not, says: No man ought to eat unless he has a lust; nor should he linger long therein, unless it is a feigned lust, such as the lust of gluttons or those whose stomach abhors food. For to endure hunger long fills the stomach with putrefied humors. And afterward, in the same chapter, he says: He who loves his health should never eat until he has a sure lust; nor should his stomach and upper intestines be void of the first food. For the most dangerous thing that may harm the human body is to receive food on undigested food. The \"ij.\" that signifies true lust or very hunger is preceded by: that is, a small sustenance before taken, for what follows is very true hunger. Furthermore, know that to eat much and of various meats mixed together at one repast or reflection is the worst of all: such as flesh and fish, chickens and pork. And after to prolong the time in eating: For the first meat begins to digest now when the others are brought to the table; and so the parts of the meat are unlike in digestion. Therefore, the first taken are digested or the last taken come to the middle of their digestion, and this causes some parts to corrupt others. And this thing, Auicee iij.j. doctors, cap. ii, de eo, etc., warns, saying: \"There is nothing more dangerous than to mingle various sustenances together and after to prolong the time in eating.\" For when the last meal is received, the first is well digested. Therefore, the said meats in various parts (as touching digestion) are not alike. Yet it is well known that prolonging the time in eating moderately (for an hour's space) to chew and swallow our meat well is allowable and helps much in the conservation of health. For good chewing and swallowing down is half a digestion; and poor chewing of the meat does either hinder digestion or entirely prevent it. But prolonging the time in eating, with talking and telling tales for 2 or 3 hours, is right hurtful; and from this are engendered the diseases before mentioned.\n\nPersica, poma, pira, lac, caseus, et caro salsa.\nEt caro ceruina, leporina, caprina, bouina.\n\nThese are declared to be ten kinds of meats or foods that generate melancholy and are unhealthy for sick people. Of which the first is eating peaches:\n\nEating of peaches. Whereof Galen, De Alimentis, cap. ix. The juice of peaches and their material substance is quickly corrupted and unhealthy. Therefore, they should not, as some say, be eaten after other food. For those that swim above are corrupted. However, this should be considered: all that is moist, slippery, and easily goes down should be eaten first, and so should peaches, which quickly reach the bottom of the stomach and make way for the foods that follow. But when they are eaten last, they corrupt themselves and the other foods. And thus it appears that this saying should be understood to refer to peaches eaten after other food. For when they are eaten before food, they are good for the stomach, mollify the belly, and stimulate the appetite, as Avicenna in the 2nd Canon and chapter of peaches states: \"Ripe peaches are good for the stomach and give an appetite to food.\" Furthermore, he says: \"They ought not to be eaten after other food: for they corrupt afterwards, but they must be eaten before.\" Like Serapion in the chapter of peaches, according to Dioscorides' authorship, says: Ripe peaches are good for the stomach and they mollify the belly. But when they are not ripe, they make a man costive, and when they are dry, they cause worse injuries. A decotion made of dry peaches and drunken does let the flowing of humidities to the stomach and belly. And the powder of peaches cast upon the place where one bleeds stops the bleeding. Although peaches have these medicinal properties mentioned, yet because they introduce putrified humors, they are harmful to sick people, especially if they are not taken carefully. Peaches are cold in the first degree and moist in the second. The second degree is pers or eating of pers. The cause is: Eating of pers (and generally all manner of new and raw fruit) fills the blood with water, boiling it up in the body. And so prepares the blood to putrefy, and consequently harmful for sick people. Pers, as Avicenna in the Canon, states in the second. Some people say that pears cause colic. However, pears make people fatter than any other fruit. Therefore, pigs fed with pears are fatter than those fed with any other fruit. Since pears contain ventosities and cause colic, they are eaten with fruits that break or avoid ventosities, or with dry old wine of good savour. The sweeter the taste of pears and the more delicate, the better they are. Boiled pears are also better than raw ones, and they can be boiled with any seed, fennel seed, or sugar. The third is eating apples. According to Avicenna (De Vita Coelesti, II.10), eating apples often and in large quantities can cause pain in the spleen. Apples also have a harmful property in engendering ventosities in the second digestion, making them unhealthy for sick people. This is similar to what was said about pears. And these sayings about pears and apples ought especially to be understood when they are raw, not when they are sodded or roasted. And not only these fruits should be avoided by the sick, but also all other fruits that fill the blood with boiling water: such as new fruit, whose juice boils in a man's body as if it were must or new wine. And the juice of fruit boils without in a vessel, and that is through the heat of the sun that remains in them when they are ripened. These new fruits, through the boiling of their juice, cause the blood to putrefy. Although they comfort a man's body with their moisture when eaten, Avicenna specifically forbids their eating by those who have the ague in his Book of the Universal Cure, saying: All fruits harm those who have the ague through their boiling and corrupting in the stomach. The fourth is eating of milk: Eating of milk. The reason why eating milk is not good is because it is lightly corrupted and turns into fume or sharpens in the stomach, particularly for those with putrified fevers. Therefore, those with putrified fevers are forbidden from consuming milk. It is also harmful for those with headaches, swine pox, and many others. Hippocrates speaks of this in the Aphorisms: \"Lac dare caput &c.\" Giving milk to those with headaches is very harmful. However, in some diseases, milk is agreeable for those with typhoid, fevers, and some others, as Hippocrates states in the previously cited aphorism. Furthermore, when we come to Lac ethics and so on, it will be said that in the aforementioned diseases, milk is blamed. Yet, in those who are healthy, it is allowable, and if it is well digested in the stomach and liver. For the water washes the etrayles with its waters, and purifies with its buttrines; and it struggles against venomous humors; and with its cheese moistens the members, and alleviates the pains of the breast; and it mitigates the shooting or pricking of the longs, guts, rains, entrayles, and of the bladder. Furthermore, milk is good for temperate bodies, whose stomach is clean from coleric and phlegmatic humors. For such people, well-digested milk is great nourishment; it generates good blood, it nourishes the body, and conveniently moistens and makes the fair exterior parts: as Isaac says in the universal diet. And there also he says, by the authority of Rufus, that those who will drink milk must drink it fasting; and it must be drunk hot from the cow; and nothing should be eaten until it is digested; and not to labor or strive about much. Yet seldom or never should one refrain from walking, but one must walk an easy pace until it is perceived to have reached the bottom of the stomach. But milk is unhealthy for these bodies that are disordered. For in hot bodies, it is quickly turned into colicky fumes. In such as are cold, it turns to sharpening and putrefaction. Also, milk is unhealthy for an unclean stomach: it corrupted therein.\n\nChoice of milk. It is noted that mean milk is to be chosen for nourishment, and not thin milk, such as camel milk or donkey milk; nor the fattest and grossest, as cow's milk and sheep's milk. Therefore, good milk should be chosen. For it is not so watery as camel milk: which is not suitable for nourishment due to its humidity and makes a man thirsty. Nor is it as fat or as large or as full of curds and butter as cow's milk and sheep's milk is, which, due to their fatness, stop the veins and engender heat. Therefore, milk from a good cow, not near kidding time nor too far from it, and that goes in a good pasture, and when pastures are at their best, should be chosen. The five is eating of cheese: Eating of cheese. And it may be understood of all kinds of cheese, but especially of old cheese. The reason is because new cheese is cold, moist, and of large substance, hard to digest, and engenders opilations and the stone. It helps or strengthens man's health little or nothing, in a way of nourishment. Old cheese is hot and dry, due to the salt in it, causing digestion. However, it is hard to digest and of small nourishment itself, and hurts the stomach and dries it out excessively. Cheese between the two, neither new nor old, has a consistency that is not tough nor brittle, not hard nor soft, not sweet nor sour, not salty, nor full of eyes, of good quality and of good flavor when it is cut, which stays not long in the stomach, and is conveniently made from good milk, sufficiently oily. Suche cheese is good and should be chosen before all other: of which a little quantity should be eaten after meat, for much in quantity, in the way of nourishment, is universally ill and harms the stomach, and will not digest and engender wind, stones in the bladder, gross humors in the body, and venous swellings. Therefore, only good cheese is that which comes from any gardener's hands. The sixth is salted meat: dried with salt or smoke. Salted meat, and of what kind it may be, engenders thick blood and melancholy, and consequently is unhealthy for sick people and not healthy for the healthy, as Avicenna, The Canon of Medicine, Book II, Chapter 15, says at the end. The seventh is the flesh of animals: which, like salted meat, engenders melancholic blood, as Rasis, De Animalibus Silvestribus et Domesticis, Book III, testifies. The eighth is hare flesh. Whichever way engineers melancholic blood, as Rasis states in the aforementioned place: This flesh engenders more melancholy than any other. And of this, Isaac in his universal dictums says: that hare flesh should not be eaten as meat but only used in medicines. And he knows well that hare flesh and heart flesh, when they are old, ought to be utterly avoided. Yet, if they may be eaten, they are best before calving time, so that their drains may be tempered with age. And yet they ought to be avoided except they be fat. For their drains are tempered with their fatness. The ninth is goat's flesh. The tenth is ox flesh. For these are melancholic flesh. For Isaac in his universal dictums says: Goat's flesh and ox flesh are worst, goat's flesh being hardest and all. Avicenna in the II Canon, the chapter: (unclear) Of flesh, it is said: Cow flesh, heart flesh, wild goat flesh, and flesh of great birds engage the quartans. Furthermore, regarding cow flesh, it is stated that it nourishes much and engenders great melancholy and melancholic diseases. It also engenders leprosy. Concerning goat flesh, it is absolutely evil. Regarding which flesh of the four-footed beasts should be avoided, it seems appropriate to show which flesh of the four-footed beasts is to be chosen. In the choice of flesh, physicians disagree. Galen and certain others say porcine flesh is best. Some others, such as Avicenna, Rasis, and Averroes, praise kidney flesh most highly. However, Averroes, in the fifth collation, criticizes Avicenna not because he held porcine flesh to be best, but rather according to the Christian opinion. Some others praise above all others. A man may know the best flesh of four-footed beasts and the goodness thereof in various ways. First, through thorough nourishment, which signifies hard digestion, and by the resemblance to human flesh. This pork is better than any other flesh, first for its resemblance to human flesh, as Galen states in his \"Three Nourishments,\" where he says: \"Pork is like human flesh, as can be discerned from the fact that many have eaten mas flesh instead of pork and could not distinguish it by the sauce or taste, but only discovered it was pork when a human finger was found among the meat.\" Auicen writes similarly in the \"Two Canons,\" \"On the Blood,\" and Averroes in the \"Five Books,\" \"On Flesh.\" Secondly, pork nourishes greatly. For Galen says in \"Three Nourishments,\" \"It nourishes in three ways.\" The alimentor, or the animal that nourishes most above other flesh, is referred to as porcine. Athletes have the best experience with this. In the same book, he states that one cannot eat any flesh that nourishes more than porcine. Thirdly, porcine provides a steady and strong nourishment, fostering resilient resolution. Galen expresses this preference for porcine over all other flesh in the previously mentioned places. In his eighth book on natural faculties, he states, \"Porcine is the most laudable of all flesh, provided it is wild from mountains, and next to porcine kid.\" Likewise, in his fifth book on foods, he says, \"Of all the four-footed beasts' flesh, porcine is the most laudable, which is temperate in heat and moisture, and generates better blood than any other flesh, provided it is from a young pig, whether wild or tame, or not sucklers, as their flesh is too moist. Wild boar meat brought up in the woods is better than domestic pig meat raised at home. Domestic pig meat is clammier than it should be. According to Avicenna, Canon 2, chapter on meat, wild hog meat or boar meat is the best. Christians and their followers say, \"The best hog meat is the best wild hog meat.\" Besides being leaner than domestic pig meat, it is stronger and much more nourishing, and digests more quickly. In winter, there is no better meat. Therefore, hog meat is good and wholesome for those who are young, healthy, strong, and engaged in labor, and for those who desire to be fat. Such individuals require much nourishment and have difficulty digesting. Rasis, in Book III of Almaeonis, Cap. de virtute carniua, says, \"Heavy meat is suitable for those who labor much, but clean meat is best for those who act contrary to this.\" Avicenna holds the same view. i.i. Around his regime regarding what is consumed. Saying: Those who labor much may find a better way with large meats than others. The choice of good flesh stands in three things: in the temperance of composition, in the lightness of digestion, and in the ingendryge of good blood, that is, the better flesh is of a temperate composition, easily digested, and temperate in engendering blood, between hot and cold, slenderness, and grossness. And for this reason, kid flesh is better and more laudable than any other flesh, according to the opinion of Rasis, Auicen, and Auerrois. For Rasis, in the third book of Almajoris, on animals wild and domestic, says: Kid flesh is temperate, without any ill mixture. Although it generates temperate blood, yet it is not suitable for laborers; but still, no other flesh should be preferred before it. This flesh is not so weak that man's strength is minimized by it, nor is its nourishment so large that the replenishment should come from it or gross blood be generated. The blood generated from it is between subtle and gross, hot and cold. This flesh is not meat for great laborers but for temperate young people, singing mean exercises. For this flesh generates blood that is soon resolved by mighty exercise or labor, but not with mean travail. And, touching the intention, as kid flesh is better than any other household flesh, so goat flesh is better than any other bread in the woods. And next to kid flesh, many physicians, such as Rasis and Averroes, put mutton. And Averroes says in the fifth book, chapter on meat: \"Most physicians hold this opinion, save Galen, who does not praise mutton. And he thinks that veal nourishes more than mutton.\" And perhaps Galen understood here the superior nourishment of that which is to nourish much and give harder resolution, which is more suitable to veal than mutton, since mutton is of greater humidity. Thirdly, the goodness and choice of flesh may be taken by reason of their small clamminesses and good savors. And in this regard, veal is better than any other flesh. This is shown in Averroes' Five Books on Flesh, where he says: \"Veal is good flesh because it is not clammy, cold, nor dry as beef is, and veal has a sweeter savour than any other flesh; and in these respects it is better than kid flesh: for in kid flesh one may perceive a clamminess before it is sodded, and in that veal imbibes better humors, it is better than kid.\" And thus it appears clearly what is the cause of controversy among physicians regarding the choice of flesh. The cook knows well that the flesh of dry composition is closer to calling time than far from it; therefore, kidneys and cabbages are better than goats and oxen, because their drips are abated with the humidity of their youth. But the flesh of beasts of moist composition is better and more healthful in age than in youth. Their excessive humidity is dried away much as they increase in age. And therefore, a year-old ewe is less clammy and more healthful than suckling lambs; and likewise, pork of a year or two old is better than young pigs. Therefore, Avicenna says well (III.i. cap. de reg. eius quod comeditur), \"It is fitting that the food which preserves health should be such as the flesh of kid or a year-old calf is, or lambs of a year old.\" By these reasons it appears that the flesh of goat, male and female, of old mutton, beef, old pork, and particularly pork rinds, and sucking lambs, is not very healthful for the conservation of man's health: but the flesh of young cabbages, of yearling sheep, and pork of a year or two old, is convenient enough to eat to preserve man's health. Flesh. And it is to be well noted that flesh inclined to dryness must be boiled; and inclined to humidity, must be roasted, to temper their humidity: And therefore the flesh of rabbits, hares, calves, and kidneys, should be boiled; and pork and lamb roasted: for setting apart the humidity. And here appears that in moist seasons, and for moist complexions, flesh disposed to dryness, should be roasted: and in dry seasons, and for complexions dry and old, moist meats are more convenient.\n\nQuia recentia vina rubentia pinguia iura.\nFor similar things, pure in nature, are nourishing. Here in this text are expressed various nourishing meats. Of eggs. The first are newly laid eggs, which are of that sort that in little quantity nourish much, as Avicenna states in the second canon of birds, cap. de ouis, and likewise in the fourth book, chapter j. He says that things of small quantity and great nourishment are eggs and cock's stones. And he repeats the same in many other places. Touching the choice of eggs, it is worth noting that the eggs of hens, partridges, and young geese are very good for health, and simply, better than any other eggs. For the priest's daughter said that large eggs and small were the best of all, as in these verses:\n\nDaughter of the priest commands the tender one.\nWhat are good eggs? White, round, new. Farther poached eggs are better than eggs roasted hard or over easy and they are of great nourishment and of good and light digestion, especially engendering blood proportionately to the heart: Therefore they are exceedingly good for those recovering from sickness, for old people, and for weak persons, and especially the yolks. For Avicenna in the treatise De viribus cordis says: that the yolks of eggs of birds whose flesh is good to eat, as of hens, partridges, and pheasants, though they are not medicinal for the heart, yet they comfort the heart greatly. He adds following: That they are lightly turned into blood; and after they are turned, they have a small superfluity; and therefore they most comfortably support the heart. And further he says that they are excellent for restoring the spirit and blood of the heart: Roasted eggs are lightly digested and they ease the longing and the breast, and mollify the belly gently, but they nourish not as much as poached eggs. Hard-boiled eggs are hard to digest and they nourish the body grossly, descending slowly to the stomach, and they enter it slowly. Furthermore, he knows that eggs are made better or worse by their preparation. Preparation of eggs. Either they are roasted, boiled, or fried, or boiled with some broth. Roasted eggs are coarser than boiled and harder to digest: for the heart or fire drives up their substantial humidity. And they are roasted in two ways: either in the shells they are raked in the hot embers, or they are broken in the shells. Those that are broken are worse than the others, but those that are raked in the hot embers are done in two ways. They are cooked in various ways: either they are all raked in the embers or set upon imbers and coals with part uncovered. Those that are completely covered are worse, as the fumes are kept in and they that are set upon the embers, part uncovered, avoid the fumes and are softened. They are better soaked in water than roasted: the humidity of the water combats the heat of the fire and draws out their humidity. They are dressed two ways: either they are soaked in the shells or broken in the water. Soaked in the shells are worse than the other, as the shells allow the dissolution of fumes and grossness. When they are poached, the heat of the water penetrates temperately and makes their grossness purer, taking away the bad smell and taste. Therefore poached, they are most wholesome and least fried: for fried, they generate the most harmful humors. Rasis, in his opinion, states in dict. universa. And hurt the stomach and cause foul smell and corruption, making one loathe his meat. But soaked in some good broth is better between both, roasted and poached. Also note that there is a diversity in an egg, touching its yolk and white. For the yolk is temperately hot, the white is cold and clammy, and hardly digests, and the blood also generated from it is unhealthy (Rasis .iii. Alm. ca. de vir. ouoru\u0304). The eggs of hens, partridges, and pheasants are more suitable in the regime of health. So are eggs of ducks, goose shields, and such like. The second is red wine.\n\nUnderstand that wines differ in colors. For some wines are white, some claret, some citrine, and some black. White wine is weaker than any other, colder and less nourishing, but they least harm the head, and they make one pass better than others. That they appear weaker than other wines: according to Galen in Canon III, Part III, Regimen Acutorum. Weak wine is that which least heats or inflames, and causes less harm to the brain than others. White wines are milder than others, according to Galen's commentary on Canon III, Part III, Regimen Acutorum. He states about white wine: \"It is impossible for white wine to greatly inflame anyone.\" And later, \"White wine heats or inflames least of all wines.\" This is true if one compares white wine and red of the same country and no other way. For the red wines of France are not as hot nor strong as the white wines of some other country. Therefore, the comparison must be made between wines of the same kind and country, and they nourish less than others, according to Galen in the commentary on Aphorism II, Particular Aphorism. It is easier to fill one with drink than with meat: where he says, Watery she is slender and white, wine is universally neighbor to water. And as for nourishment, it is like water, which causes one to urinate and does not nourish. This is the cause that strong wines are not suitable for feeble-minded people, as it is said. But it agrees well with those who have a strong brain: For a strong brain resists vapors which it strikes up thereunto, as Avicenna says in book III, chapter before alleged. And here note well, that the wit of a man having a strong brain is clarified and sharpened if he drinks good wine, than if he drinks none, as Avicenna says in book III, chapter before alleged. And the reason is, because good wine, more than any other drink, are engendered and multiplied subtle spirits clean and pure. And this is why those divines, imagining and studying high and subtle matters, love to drink good wines. And after Auicen's opinion in the following chapter, these wines are good for men of cold and phlegmatic complexion. For such wines rectify and improve the coldness of complexion: they open the stoppages and congestions that are commonly generated in such persons, and they digest flesh, helping nature to convert and turn them into blood: they easily digest and enter quickly, they increase and greatly quicken the spirits. But wine citrine is not as burning as red claret, as Galen states in the comment on the aforementioned canon. Red wines are hotter than white, and therefore they affect the head more, as Galen states in the canon, \"Potus autem duicis.\" Also, claret wine nourishes less than red and more than white. And in some places they call claret wine white, and that is why some say that white wine quickly inflames a man's body. Black wines are not as fiery hot as the red ones. And therefore they affect the head less. But for as they decrease more slowly into the belly and provoke urine more slowly, they harm the head more than sweet white wine, as Galen says in the Canon Potus autem dulcis. And the third type is made from good broth of flesh, specifically of chickens, for such broths are very friendly to human nature and easily turn into good blood and generate good blood, especially when made with fine flour. For flour, primarily of wheat, is greatly nourishing and causes great nourishment, as Ra.ii.i. Doct. ii. Summa. i. ca. xv. concludes in the end, where he says: \"Examples of clean and good nourishing foods and humors are the yolks of eggs, wine, and broths made of flesh.\" And he concludes that these three aforementioned things are comfortable and of great restorative benefit for the human body.\n\nNutrit et impinguit: wheat, milk, cheese, infant. Testiculi are pork testicles, cerebella medulla. Sweet wines and figs, ripe and recent, are among the eighteen things that greatly nourish and fatten the human body.\n\nThe first is bread made from wheat: Bread. According to Avicenna (De Pane, II.2), it fattens quickly, especially when made from new wheat. Rasis (III.Alm.): wheat is neighbor to temperace; although it inclines a little towards heat; the heaviest and soundest nourishes best; and of all grains, it is most wholesome for all people. The blood engendered from it is more temperate than that of any other grain.\n\nThe choice of wheat. In choosing wheat, you must consider it in two ways: first, regarding its substance; second, regarding its preparation. Avicenna (II.2.Can.) discusses the choice concerning its substance. Of corn: That which is best is neither hard nor soft, great, fat, new, nor old, between red and white. Black wheat is an ill nourisher. Rasis says it is heavy. Regarding the choice concerning preparation, it is wise that all things made of wheat flour descend slowly from the stomach, engender large humors, cause obstructions around the liver, augment the spleen, and engender the stone, and digest poorly. Wheat porridge is heavy food and indigestible, but when it is digested, it nourishes strongly and strengthens a man much. But wheat made into bread, well leavened, and baked in an oven with moderate heat, is marvelously wholesome. All these things are gathered from Galen Alimentorium. The second thing is milk: butter milk. And according to the minds of some doctors, it is understood by the name butter milk, or commonly called balbuca. There is nothing more nourishing than this milk, which is newly sopped up with new hot bread. It can also be understood as God's milk: God's milk, green cheese. Which nourishes and fattens much: of which we have spoken about at length before. The third thing is green cheese, which, as Avicenna says in Cap. de caseo, is a nourisher and a fattener. And although green cheese nourishes and fattens, it is not wholesome in the regime of health: for this, the inconveniences previously declared come from: Persica poma &c. The fourth thing is stones: and specifically stones of fat cocks. As Avicenna in Cap. de testiculo, Coyllion says: they are very good and great nourishers. And he says that in a small quantity they nourish much. This can also be understood of hog's stones that have not boiled low. For, as pork of all four-footed animals (regarding its nourishing quality) is best, in the same way, stones, regarding other beasts, are the best. And here is to be noted that the stones of aged beasts, whose seed is fermented, are not corrupting. But the stones of young beasts, not yet able to do their kind, whose seed of generation is not yet ripe: are of metely good nourishment if they are well digested. The five things are porke. Porke. In choosing which and of its effect, is largely declared there. Persica poma and so on. The six things are eating of brains: And wytwithe well that brain is ill for the stomach, Eating of brains, and causes loathsomeness, and takes away a man's appetite, and engenders gross humors: yet never the less it nourishes the body if it is well digested. But in no way should it be eaten after other meats. And take heed, eat no brain except it be first boiled upon the coals. And it is harmful for those who are sick during cold diseases, but beneficial for those with hot conditions, as Rasis III. Almahmei states in the chapter on the virtues of animal body parts. However, it is forbidden in the regime of health. Yet, at times it is effective in medicine: a little goose brain against venom, and a chicken brain against trembling. Regarding the choice of brains, it is important to note that the best brains come from birds that fly and live near mountains. Among four-footed animals, the best is from a ram, and next from a calf, as Avicenna states in the second book, chapter on the brain. The seventh is from a mare, which digests nourishment well. (Avicenna, second book, chapter on the mare) And it is lightly turned into blood: yet it never the less destroys the appetite and makes one loathe his meat. Therefore Avicenna teaches us to eat them with pepper. And concerning the choice, Avicenna says, the marrow of veal, of a hart, of a bull, of goat, and of sheep, is most nourishing. Some say the marrow of young fat bulls is very nourishing and good. The eighth is sweet wines: whereof we shall treat after this, Nutritional Aphorisms. Delicious meats. II. particular aphorisms. The ninth is delicious meats, for such especially nourishing ones as Hippocrates says. And Galen says that all sour meats, in which one delights who eats them, the stomach receives and retains, and digests that with far greater delight than others. But if the meat is loathsome, the stomach will not endure it: whence vomiting, aversion to meat, inflation, and belching ensue. And that is why some are healthier with coarse meat / those who prefer it because the course is more delicious to them. The tenth is eggs: eggs, which in small quantity nourish much / of which we have spoken before in our recent writings. The twelfth is ripe figs: which through their sweetness, nourishing and fattiness, much nourish. And concerning figs / Ripe figs. Though they do not nourish as strongly as flesh and grain: yet there is no fruit so strong a nourisher: as Avicenna says in the second book of his \"On Figs.\" And there he says / that figs nourish more than any other fruits. And he says in his \"Regimen\" that the fruits of greatest nourishment / and most like and near to meat in nourishment / are figs, very ripe raisins, and dates. As for the choice of them / it is worth noting / The choice of figs. That is, according to Avicenna in the place above mentioned in \"On Figs.\" The white is best for it is lighter: next the ruddy or citrine. Rasis in the place before allegate, it nourishes well and comforts the stomach and liver, and aids digestion. It is said that the liver is fattened with them, and especially if they are cleansed from grayness or kernels. And thus the aforementioned text may be understood of a fresh, ripe grape or a dry grape called passula.\n\nWines are proven by their scent, taste, brilliance, color.\nIf you want good wine, these are proven in them.\nStrong, beautiful, fragrant, cool, refreshing.\n\nHere in this text are declared five manners of proofs of good wine.\nThe tokens of good wine. The first is the smell, for wine of good odor and flavor multiplies man's spirits: and as Constantine theorically says, it nourishes well and engenders good blood. But stinking wine is unhealthy for man's nature, engendering gross and melancholic spirits. And after the mind of the said Constantine, it engenders ill blood and headache from the ill-smelling fumes ascending to the head. Galen, in his third book of acute commentaries, speaking of the diversity of wines, says that wine with a good smell engenders good blood, but it fills one's head full of fumes and vapors because of its subtlety and heat. But ill-smelling wine, in proportion to the ill blood engendered by it, hurts the head very little because it is cold and gross. The second is taste: for, just as nourishing meat is better received by the stomach, as mentioned before, in the same way, wine is. But you should understand, wines differ in taste: for some are sweet, more nourishing than others, engendering thick blood and moistening the body, yet they are hard to digest and cause thirst. There is another type of wines called Pontic or Styptic, which comfort the stomach and ease the belly, but they harm the breast and maintenance. The longest and their pipes: wholesome for entrances and hard of digestion. There are other wines that are sharp or sour: which provoke one's urine, they engender not, but they dissolve gross humors. There are other bitter wines less hot: as Constantine V. theorica says. The third is clarity or brightness, which shows the purity of the wine, and consequently of the spirits generated from it. The fourth is the color. In colored wines, there is great variation and difference in their nourishing properties. For the redder wines of the same parcel are more nourishing than white. And therefore they are more wholesome for lean people than white; yet the white are more wholesome for those who are fat. And of this diversity of wine in color, we have spoken before, in our recentia. Furthermore, in the text that follows are put five. Special ways to prove and know good wine. First, by its strength, which is known by the effect. Galen comes to three degrees of acrid wines. For as Galen says, strong wine is that which vigorously inflames a man's body and fills the head. This strong wine is a special enhancer of the spirits and a great nourisher. But I advise those with a weak brain to be careful how they drink strong wine, except it be well mellowed with water. The reasons for this are the following: The first is strength. For Galen states that strong wine is that which vigorously inflames a man's body and fills the head. This strong wine is a special enhancer of the spirits and a great nourisher. However, I advise those with a weak brain to be careful when drinking strong wine, unless it is well mellowed with water. The second is the fairness of the wine. For the fairness or beauty of the wine causes one to desire it, which causes it to digest better and nourish better. The third is fragrance and good odor. For fragrant and redolent wine comforts most and generates subtle spirits, as it is said. The fourth is that wine must be cold to the touch but hot in effect and action. For wine to be hot makes the brain weaker in a man sooner, and hurts the head, but if it is taken moderately. The five properties wine must have are: it must be fresh and sparkling, and the froth make a little noise, and the froth be thin and soon disappeared, and the froth remain in the middle. For if it lacks these qualities, it is called hanging wine, that is, weak wine, and especially if it makes no sound and has large bubbles and long-lasting froth by the side of the cup.\n\nSweeter, whiter wines are more nourishing than others.\n\nThis is one doctrine of wine declared: that thick and sweet wines are more nourishing than any others. Constantine agrees with this in the above-mentioned place, and so does Avicenna, in his book \"The Regime of Waters and Wines,\" chapter iii.1. where he says: Thick wine that is sweet is best for him who wishes to gain weight. The reason is because the sweet wines, for their sweetness, are strongly drawn towards the members where nature rejoices. For Avicenna says in Canon I, Treatise I, Chapter III, that the effects of sweet wines are digestion, mellowing, and increase of nourishment. Nature delights in it, and the attractive virtue draws it. Although this text may be verified by all sweet wines, the moderate sweet wine should be chosen, not the excessively sweet one, such as muscadelle. For such corrupt the blood by drawing it violently from the stomach to the liver before it is well digested, and before the superfluity of it is ripened. And through the great sweetness of it, it fills the blood with undigested aquosity that makes the blood apt to boil and putrefy. This should also be understood for other foods that exceed the sweet. Furthermore, it is worth noting that three inconveniences are generated by sweet foods. Three disadvantages are to be feared regarding the use of sweet wine and other sweet nourishments, especially for those inclined to such things. The first is sloth: sweet foods, through their heat and moisture, fill and engage the stomach, creating a disposition contrary to its vacuation and contraction, which cause hunger. The second is swift inflammation and conversion into bile of these sweet foods. Sweet things most readily engage bile. Therefore, honey above all other things most quickly engenders bile, because of its sweetness it is the sweetest: and next to honey is sweet wine, as Galen says. And here arises thirst, Galen in Comm. Cant. iii. {per}t. reg. acutorum. Nor is it wholesome for those with the ague, nor for colic people. The third is the liver and spleen's oppression: For these two organs. Members, and especially those who draw livers with their dregs to themselves for great delight before they are digested, lightly cause opinations through the help and operation of the gross substance in which the savory tastes of sweetness are grounded, as Avicenna says in De Canonibus, Book I, Chapter I, Section III. And this is the reason that sweet wine makes one less prone to pass other wines. Against these three noxious things, sharp or sour savory things are very wholesome: for with their tartness they provoke the appetite, and with their coldness they quench inflammation, and with their fine substance they open opinations. Furthermore, although sweet wines and other sweet nourishments stop or shut the liver and spleen, they do not stop the lungs. And Galen explains in the commentary on the Canon, Book III, Part Regimen Acutum, why they do not stop the lungs as well as the liver and spleen. Because sweet things in their passage produce nothing there to / but that which is fine and pure: and the blood engendered of sweet things comes to the longs first purified / in the liver / Hippocrates, iii. {per}ticu. reg. acut. can. Metemus le|mus &c. and is further refined in the heart. Also, as Hippocrates says / Sweet wines do least make one drunk. Thus we may conclude / that if wine is drunk for nourishment / for restorative purposes of the body / and to make one fat / as it appears in those who are lean / whether naturally or accidentally: then sweet wines and thick, sufficiently colored are healthful. For such wines are nourishers, restorative, and fattening. Therefore they are most convenient for fattening lean bodies. But if we do not intend to nourish, restore, or make our bodies fat / as those who are corpulent and fat: then though we may not use sweet wines but subtle, yet they must choose such as are amiable / and have good taste and flavor / inclined to whiteness / & sufficiently strong. If one drinks wine to quench thirst, one must take white wine, thin and feeble. Such wine moistens more and consequently quenches thirst better. The greater the thirst is, the healthier such wine is. But if wine is drunk to refresh the spirits and comfort the bodily strength, it should be subtle, sweet, and of delightful flavor, of mean color, and of sufficient strength. Such wine ought to be taken with little food, and it must be deprived of either surfeit and taken in small quantities. But if we purpose to cleanse the breast and lungs and make ourselves sweat, sweet wines of mean substance and good flavor should be chosen.\n\nIf red wine is drunk in excess,\n\nThe stomach stirs, the clear voice is defiled.\n\nThis text shows us two harms that come from excessive drinking of red wine. The first is that excessive drinking of red wine makes one costive. The cause, according to some, is that red wine heats more than other wines of the pair and is more nourishing. For where it is hotter, it dries more, and where it is more nourishing, it is more naturally retained. However, this text may be misunderstood through excessive drinking of binding red wine, which is somewhat eager, sharp, and expensive. Regarding this, Hippocrates writes in the Palmeus quidem and others, and Galen in the commentary on the same. But if we wish to support the virtue of digestion, the clean wine or the mean in substance and color, of good odor, and of a convenient savour, and of sufficient strength, and somewhat astringent, is most wholesome. The two.\n\n(Note: The text appears to be in Middle English and has been translated to Modern English to the best of my ability while maintaining faithfulness to the original content.) is this the cause of horses in the throat, some red wines, through their tannins and earthy qualities, that induce and cause this harm. And this harm also comes from drinking red wines grown in the parties of Brabant, through their tannins and earthy qualities: and especially when they are not fined, this condition occurs. But it does not make a man expensive: For what is very red is accustomed to cause the flux, due to its earthy dregs mixed in with all: which bites and gnaws the gut, from which gnawing comes the flux. And such wine should not be drunk until it is fined. For as long as it is gnawing through the earthy dregs thereof, a mordant fume is raised to the brain, which gnaws or bites the eyes, and makes them red: Such inconveniences are engendered by new unfined wines of Brabant, whether they be white or red, through their tannins. The cause why this fume is mordantic is because the wine that comes from it is mordantic. in commentio illus aphorism. And who grow and [etc]. For Galen says: Whatsoever is dissolved from a thing / must needs be like the thing / from which it is dissolved.\n\nAllia nux ruta pira raphanus et tyriaca.\nThese are the antidote against deadly venom.\n\nIn this text are contained six remedies against venom. The first is garlyle: which is very effective against such afflictions as are wont to arise from water; and it is particularly beneficial if one drinks corrupt water. Of this, Serapion II. canon, cap. de alleo, and III.1. ca. de conserv. antidot. aquarum speak. The same operation is also in onions, as Avicenna says in II. can. & chap. of onions. Onions may therefore be included under garlyle. And Auicee in the foregoing place says: An onion is subtle, pungent, and scouring, with astringent properties; it opens strongly and is hot in the third degree. Therefore, it heats ill waters, prohibiting them from harming the stomach with their coldness, and makes the impure gross humors penetrate lightly. Vinegar mixed with an onion greatly strengthens its subtle and penetrative properties and keeps one from thirst, for onions are accustomed to induce. This is verified by Galen. And Auicen says in the above-mentioned place that one should eat garlic after drinking gross and troublous waters, for it clarifies them and makes them easily disperse, and prevents them from harming the stomach and intestines, and stops the veins. Garlic is good to eat before one sets out on a journey.  and after that hit is one of the beste and most holsomest thy\u0304ges that can be / for them that come out of a colde aier or go in to hit: as Auicen saith .iii.i. cap. de regendo iter. And by this appereth that garlyke is specially good for them that iour\u2223ney and wander ouer dyuers countres / & vse dy\u2223uers drynkes / accordynge to these verses:\nAllea qui mane ieiuno sumpserit ore.\nHunc ignoratum non ludit potus aquarum.\nNec diuersorum mutatio facta locorum.\nMore ouer garlyke is good agaynst ye styngynge of venomous wormes / & bytynges of serpentis / whan hit is dronken with wyne: whiche thynge Auicen in the .ij. can. and chap. of garlyke / sayth / he hath proued. And also hit is good agaynst the bytynge of a madde dogge: And a playster made of garlyke / fygge leaues / & co\u0304myn / is good layde to the place bytten with a venomous beest called mugall. An oynion / as Auicen sayth / the .ij. can. and chap The following substance is beneficial for biting a mad dog or applying it to a wound caused by a mad dog, or using it as a plaster with falter and rewe. An onion consumed expels the harm of poisonous things. Some claim that they engage in a man's stomach a moist humor very beneficial against the harm of poisonous things. However, garlic and onions are not beneficial for temperate bodies, nor are they hot, and especially not raw. They nourish little and nourish ill, and generate sharp pricking blood: yet they create subtle gross humors and break or cut the clammy. And after they are sodded, they lose the pricking and yet then their incisive and subtle virtue remains. Therefore, they are more beneficial sodded than raw. Likes are hot and dry. Eating of likes. And their nourishment is nothing; they harm the eyes and engender black, melancholic blood and terrible dreams. They tickle the senses with their pricklings; they harm the teeth and gums, and colicky and melancholic people should not eat them, especially raw. Onions are hot; they have an earthy, superfluous heat with a watery, moist, subtle, undigested quality. If eaten raw, they engender bad humors and corrupt putrefactions in the stomach, causing ill dreams and dread. And if used excessively, they impair memory and understanding, making one distracted. But if sodded with the broth of good flesh and eaten, they cause good digestion, and their harmful effects are diminished, and they moderate the coldness of the meats with which they are sodded: Eating onions. But the best is, not to use them. Garlyke is hot and slightly humid, less so than onions, it is medicinal against vesicles and the cough, making one spit well, but it hurts the eyes and causes headache; it is a tranquilizer for pulmonary men. And the aforementioned things are wholesome only for those with phlegmatic and clammy humors, but coleric people should abstain from them.\n\nThe use of nuts. The first thing is walnuts. Avicenna, in book II of Cap. de nutu, says: \"It, with figs and rue, is medicinal against all kinds of venom, and of onions and salt is made a plaster to be applied to the biting of a mad dog. This specifically refers to a dried nut, taken before a meal, in the aforementioned form. And it is worth noting that dry nuts are worse than new and moist.\"\n\nDiseases caused by eating nuts. For the dry are more oily: by reason whereof they turn to colic and cause hedache, they trouble the eyes and engender swimming in the head, and especially taken after meat: they cause palsy in the tongue and provoke one to vomit, and make blisters in one's mouth. And those with a colicky stomach ought especially to avoid dry nuts. The new ones have fewer of these ill oils, and therefore they engender not the ache or swimming in the head, and such like diseases, as the dry do. And by reason of their slippery humidity, they make one have the itch. And if they are a little warmed at the fire and eaten after dinner, they press down the meat. And thus it appears that the new ones are more wholesome for people in health than dry.\n\nOf rue, called herb of grace. The third is rue. Whereof Ausonius II. can. de ruta says, it resists poison. And after he says: If one fears drinking poison or being bitten by a venomous beast, let him take three seeds of the plant, along with its leaves, and drink it with wine and a nut crushed and mixed together. Aristotle writes in his book \"de animalibus\" that when the wasp will fight with the adder or the toad, she eats rue first and kills the other. For the smell of rue is an antidote to poison. Eating rue in the morning with figs and sweet almonds preserves from venom. Note that there are two kinds of rue: garden rue and field rue. Garden rue is better than field rue. Field rue is excessively dry. It is hot and dry in the fourth degree: therefore, it is harmful to take much of it. Garden rue is moist, hot, and dry in the second and third degrees. It pierces and resolves windiness, and especially if it is dry. According to Serapion in the chapter: \"Serapion in the chap\" (This part seems incomplete or missing from the original text) According to Avicenna, dried rue is the best and most wholesome remedy for ventosis. However, it moistens and worsens ventosis. Rue also strongly enhances sight, especially its juice used in an ointment or eaten, as Avicen mentions in the second canon and chapter of rue. However, due to rue's inherent harm to the eyes, it is best to fan wind onto your eyes with it, not touch your eyes with the material rue. The fourth ingredient is peres. Avicen, in the second canon and chapter of piris, states that they are beneficial against mortal diseases caused by mushrooms or toad stools. Peres soaked in mushrooms alleviate their harmful effects. Alternatively, this text may be understood as aromatic peres, which, due to their sweet smell, comfort the spirits and repel poison. The fifth ingredient is radishes: radish cools. Some say that consuming radish is beneficial against the biting of a snake, and drinking wine with it is good against the biting of the cornute beast. The seed of radish placed on a scorpion kills it, and the water of it has been proven effective in this regard, and is stronger than the seed. If a scorpion bites someone who has eaten radish, it will not harm them. It is also effective against choking from mushrooms. Or it may be said that it is effective against venom because it causes vomiting, and therefore, due to vomiting, the stomach is purged of harmful humors.\n\nIt is important to note that radish and radish roots are similar to certain other foods, which are unhealthy for people with coleric constitutions, as they generate sharp, pricking blood. Radish is unhealthy for the stomach, as it causes belching and generates gross humors. If digestion is weak, it generates raw humors, yet it is of a subtle and pungent nature. But some men eat radishes after other meats to aid digestion, according to Galen. And counting physicians say that if it is eaten after other meats, it helps digestion and prevents bloating. But if radishes are eaten before other meats, they raise the upward the meats and cause vomiting. It is good to eat a small quantity with vinegar and salt after other meats. Yet, they never the less hurt the eyes and head. Rasis in III. Alm. states that radishes, lying long in the stomach, void fleume, the leaves of which digest meat and help the appetite, should take in a small quantity. The VI. book, chapter i of Avicenna's Triacle states:\n\nAvicenna on triacle says:\nAvicenna, in his VI. book, chapter i, writes:  Ye shall vnderstande / that the greattest rule in curynge of venome is to comforte naturall heate: and to la\u2223bour to dryue hit out / as triacle doth. And of tria\u2223cle and the medicine Metridate to gether / Auice\u0304 .vi.iiii. tract. i. ca. de med. co\u0304mun. Auicen saythe: There be certeyne medicines contrarie to venome: whiche will nat suffre venome to appro\u2223che nere the harte / as triacle and Metridate.\nAer sit mundus / habitabilis / ac luminosus.\nNec sit infectus / nec olens fetore cloace.\nThis texte declareth .iiij. thinges touchynge the choyce of holsome ayer. Of whiche the fyrste is / Choyce of holsome ayer. that one oughte to chose a clene ayer / nat enfected\nwith vapours: For vncleane aier altereth ye hart after the nature of the co\u0304plection / yt it is myngled with / Haly. iii.  as Haly sayth. The .ij One should choose light air: For dark air makes a man heavy and dull-spirited; for such air mingles with the humors in a man's body and disturbs the heart, thereby engendering gross and troubled spirits which make one lumpish and slow. Therefore, there is nothing more joyful and less heavy than to walk in clear air or to rise early. The third is, we ought to avoid infected air. It is where great slaughter of people has been. For commonly in places where great slaughter of people has been, and near them, follows great pestilence. For when we draw in the infective air, it infects the spirits in our body. The fourth is, we should avoid gutters, sewers, channels, stinking ditches, and all other particular places infected with carrion and places where dead carcasses or dead men's bones are cast, and places where hemp and flax is watered. For the air affecting the spirits of our body, especially harming the brain, Aquicus says that as long as the air is temperate and clear and no substance contrary to human nature is mixed therewith, it causes and conserves man's health. But when it changes, it works contrary to its operation. For a clearer explanation of the aforementioned things, it is worth noting that air, in the context of health, is necessary in two ways. First, for the refreshing of the heart. Second, for avoiding excessive humidities that trouble the spirit and natural heat. Just as we see by external things that the fire, without the fanning of the air, is shocked and quenched, so too we may imagine that the spirits and natural heat in man require nourishment and tempering. The tempering of natural heat is caused by drawing in the air, and its purging is caused by expelling the air. The first is caused by attraction's motion, and the second by expulsion's. Therefore, drawing in foul and unclean air corrupts the natural heat and spirit. The air should be of good substance, without vapors and mists. The air should not be troubled or cloudy, nor mixed with ill vapors. Such air disturbs the humors and makes a man heavy and sad, as previously stated. The open air should be chosen, and not between walls or houses. And truly, in times of pestilence, when the air has a chance of being infected, the shut air is to be chosen. Therefore, at such seasons, it is good for us to remain in our houses and keep our windows fast shut, lest the putrid air enter in. But otherwise, the open air is best. The text teaches two primi doctines of Avicenna regarding different things.\n\nAvoid the air farther in the regiment of health which is mixed with poisonous vapors of lakes and deep pits containing stinking waters, and of certain herbs such as cole wort, hemlocks, and the like, and of trees like fig trees and walnut trees. The air should be chosen where the wind blows from high or level ground. One should also take great care that the air does not exceed in any of its first qualities, that is, in heat, cold, moisture, and dryness, which if it does, must be tempered as much as possible. Avicenna teaches:\n\nA serotina should not harm a drink of wine for you.\nDrink at the hour of matins, and it will be a remedy.\n\nThis text teaches one doctrine: if a man is sick from drinking too much wine at night, he must drink fresh wine again in the morning. For either drinking too much wine at night causes drunkenness, thirst in the morning, or inflammation of the body. If heating the body / it is unhealthy in the morning to drink wine, for that would fan a flame: But if one happens to be drunk and then break a fast: it is healthy to drink wine again in the morning. For drinking wine again lightly causes one to vomit, by which the stomach is cleansed. Through this cleansing, the harm of drunkenness and overindulgence passes away. And therefore Hippocrates advises being drunk once a month: so that the drunkenness may come with vomiting; which thing preserves us from ill diseases of long duration. If drinking wine harms one excessively and this is due to his not being accustomed to it: then he may drink wine in the morning to acclimate himself; and thus the drinking of wine will cause him less harm. For, as Hippocrates says, \"From much time and continual use comes less harm.\" (Aphorisms II.xviii.2) But if thirst follows in the morning after drinking wine: it is better to drink water in the morning to quench thirst more effectively. As we have mentioned before, harm can come from drinking wine. A person with a weak brain, and any other condition, should be especially cautious about drunkenness. For drunkenness, as Ausonius says in Book III, Chapter I, \"On the Properties of Water and Wine,\" causes six disadvantages. The first is the corruption of the liver's function. Excessive wine, reaching the liver, resolves its heat, causing the liver to lose its natural production of blood. Instead of blood, it generates watery substances, leading to dropsy or cutting the liver or its humors, resulting in leprosy or madness. The second is... The corruption of the brain composition is caused by thick and continuous ascent of wine fumes, disposing the hot brain to madness and frenzy, and the cold brain to falling into forgetfulness and palsy. The three are weaknesses of the senses. For we see that drunkards, both in youth and old age, have palsy in the head, and other members afflicted. The four are diseases of the senses, such as cramps and palsy. Excessive drinking of wine often turns it into vinegar in the stomach, which harms the senses. Also, often times, for lack of digestion, it turns into undigested watery liquids, which molifies the senses. And often times it produces gross humors to the senses, stretching or drawing them together. The fifth is palsy through brain humidities, increased by the wine, so that they completely stop the ways of the living spirits proceeding from the brain to the other members. The sixth. is sudden death for while the drunkard snorts or sleeps, his wind pipes are closed, thereby strangling him suddenly. And though excessive drinking of wine causes the aforementioned inconveniences: Yet wine moderately taken is healthy in various ways. And Ausonius in the aforementioned chapter enumerates five benefits of moderately drunk wine. The first is that it easily conveys the meat that is mingled with it to all the members of the body through its heat, subtlety, and conveniently hydrous property. The second is that it digests the fleece and resolves it through the heat and subtlety of its substance, making it apt to evacuate, opening the ways, and comforting nature to drive it out. The third is that it avoids a red color by urine and other insensible vapors, as sweet and such like. And this is to be understood of claret wine or white, that is weak or diluted: or else it would increase colic or inflammation of the liver. The four is, it makes melancholy, which is gross and moves slowly and easily from the liver to the spleen, and from the spleen to the brim of the stomach; and at last, with the dregs, it avoids being expelled from the body. It declines or represses the harm of melancholy through contrariness of composition and manner of substance in its effects. For melancholy engenders heaviness, feebleness of heart, and covetousness:\n\nProperties of melancholy and of wine. But wine engenders joy, boldness, stoutness of stomach, and liberality. The five is, it resolves all causes of weariness, except when mixed with some other heat. For wine requires the resolute spirits again abundantly, and comforts natural virtue, and takes away or diminishes the humidities left in the muscles, sinews of the heart, or in the joints. And if the body is dried by weariness, it needs moistening, and wine moistens it quickly, provided it is not mixed with water. Furthermore, wine has many other good properties. Above all other things, wine is a sweet and sudden nourisher: it comforts the heat and natural spirit, and heats the whole body, clarifies the wit, appeases anger, puts away heaviness, and strengthens bodily lust. And no drink digests raw humors as well. And wine makes one manly in stomach and body. And those who drink no wine are nothing in regard to their equals who drink wine, neither in stomach nor courage.\n\nGignit et humores melius vinum meliores (Latin): Wine generates better humors.\n\nSi fuerit nigrum, corpus tibi pigrum (Latin): If it is black, the body becomes sluggish for you.\n\nVinum sit clarum et vetus, subtile maturum (Latin): Let the wine be clear and old, subtle and fully ripe.\n\nAc bene limphatum saliens moderamine sumptum (Latin): But let the well-limpid, salient wine be taken in moderation. This text declares one doctrine of wine: and that is, the better wine is, the better humors it engenders. The cause is, black wine is more gross and earthy than others; therefore, the spirits it engenders are gross. This is proven by Galen saying before. Gross spirits make the body heavy or slow. There are seven doctrines concerning the choice of wine. The first is, the wine ought to be clear. For such wine, by reason that it is subtle, engenders subtle and clear spirits. The second is, it ought to be old and not new. New wine or must does sooner overcome the brain and make one have the hiccups and other accidents that will be declared later when we come to Impedit Vinum. Nor should you understand that wine ought to be too old. For such wine, as Ausonius III.i. says, is like a medicine and not as drink. For such wines do rather alter a temperate body to heat and dry out than nourish it; they have little nourishing value. When they are very old, they regain their first natural verdure and sharpen, and are then all fiery: therefore, the aggregator in the chap. de vite, by Galen's authority, writes that it is hot and dry in the third degree. The third is, that wine ought to be subtle. Subtle wine makes the spirits of the subtle and gross wines' gross spirits. The fourth is, wine should be ripe and not sour or harsh, or else it will deprive man of all his natural evacuations and good health, as Galen says in the commentary on the third part of the acute regulations. And therefore, it is harmful for those who lack evacuation by urine and all other upper members. Yet, as Galen also says in the same place, such wine styptic is wholesome for diseases that occur in the guttes. According to Galen, the stupor of wine can be alleviated by much mingling of water. Five parts of wine should be mixed with water: this removes the fumes of the wine and lessens its effect on the brain. This is true if the wine is subtle, but if it is gross, it overcomes the brain more quickly because it becomes more subtle and fumy. Auchenes also understood this when he said that wine mixed with water overcomes the brain more quickly than pure wine. Six parts of wine should be sprinkled when one tastes it, and this is one of the conditions of good wine. The seventh condition comes from the drinker's condition, not the wine itself: we must drink wine temperately. Temperately taken wine sharpens the wit and engenders all the healthful things previously declared. By all these means. Things expressed here lead us to conclude that the best wine for health regulation is moderate wine, equal between old and new, clear, somewhat red, of good odor and flavor, of equal taste, neither sharp, sour, nor sweet: which is not gross nor too subtle; and moreover, it should not be too strong nor too weak, and it should not grow on stony and hilly ground nor on simple plain and arable ground, but on high ground, lying open towards the south, in a country not too hot nor too cold. These things are partly gathered from Galen, III.ii. The rules concerning wine, regarding ages, which Avicenna puts forth in the above-mentioned place, are to be noted. The first is: to give children wine to drink is like kindling a fire with dry wood. For children are tender and easily inflamed due to the abundance of their natural heat, and their senses and brains are weak and feeble. Wherfore wine hurts them in many ways. First, by quick inflammation, by striking of the brain, and by lightly percing the senses, and by abundant fumes. Therefore, when one gives wine to children to drink, the flaming heat of the wine is added to the flaming heat of children's bodies, which is of small resistance, as dry sticks, reeds, or tow is against the fire. The two rules are, that one gives an old man as much wine to drink as he can bear without harm, that is, as much as his natural and due appetite desires. For like as old boots and buskins that are dry and wrinkled are softened and made pliable with oil, likewise the bodies of old people are by drinking choice wine, as wine of Beuuois. Ancient peoples are cold, and wine heats, their spirit is heavy, and they are full of melancholy: but wines makes them merry and represses melancholy; and commonly old people sleep poorly but wine makes them sleep well. They are prone to operations, but wine opens and allows them. And just as wine is most contrary to children, so it is most healthful for the old. The three are that middle-aged people drink wine moderately, moderately being touching measurable quantity and conveniently mixed with water. And though middle-aged people are as hot as children, yet they have their members more sound, the senses and brain stronger, whereby they may the more strongly resist the harm of wine drinking. There follow many good things of drinking wine soberly, that is to say, the evacuation of bile, the quickening of the corporal might and wit, and the abundance of subtle spirits.\n\nDo not let the cheese be sour, but rather clear.\n\nThis text declares five things to choose good ale by. First, that it be not sour, for that harms the stomach. A sower thing, as Aucien says in many places, harms the seeds. The stomach is a member full of seeds, and that which is touching the brink. The second is that ale must be clear: troubled ale is a stopper and harms excessively those who have the stone. It fattens and inflames and makes one short-winded, and engenders much phlegm. The third is that ale should be made of good corn, not corrupted - that is, of the best barley, wheat, or any corn is - the better the humor thereof is engendered. The fourth is that ale ought to be well sodded: it is the better digested and more amicably received by nature, and the impurities thereof growing are the better born. For ale not well sodded engenders vexations in the belly, gnawing, inflammation, and colic. The fifth is that ale ought to be stale and well purged, and not too new. For new ale engenders the same harm that ale does which is not well sodded, and it most easily causes the straining colic. \"That which causes the stomach not to be troubled, ale should be consumed in moderation. This lesson teaches us about the use of ale. We must drink it in moderation so that the stomach is not harmed nor drunkenness caused. Ale is worse to drink than wine, and its effects last longer. The fumes and vapors of ale that rise to the head are thick, therefore they are not as easily resolved as those raised by wine. It is noted in the beginning of dinner or supper that it is healthier to drink ale before wine. The reason is that at the beginning of our meal or dinner, the body is hungry. Therefore, before we begin to eat meat, the stomach was hungry and drew superfluidities from the members. If we begin with wine, for nature greatly desires it due to its strong nourishment, the superfluidities, along with the wine drawn from the stomach, are drawn to the parts of the body, but nature does not strongly draw ale.\" Like wine washes the humors hovering around the brim of the stomach. And for this reason physicians advise that when one is most hungry, he should first attempt to vomit or eat nothing, so that those superfluities drawn to the hungry stomach may be expelled, lest they be mixed with the food. Likewise, he who fears to be thirsty due to excessive drinking of water should drink ale: For it quenches unnatural thirst.\n\nIn springtime, it is beneficial to eat in moderation.\nBut heat in summer harms banquets.\nBe cautious of autumn fruits, lest they bring you sorrow.\nTake as much as you wish from the table during the Brumal season.\n\nThis determines the quantity of food that should be eaten according to the four seasons of the year: spring, summer, autumn, and winter. In the time of spring, we should eat little meat. The same [Avicenna] says, and shows the reason why, in Avicenna, Book II, Doctor II, Chapter VI. i.i. Doctor of Regimen in Winter, the body is not greatly given to labor and exercise due to prohibition of resolution. Raw humors are increased, and especially phlegmatic: which humors, specifically engendered, are enclosed in the body by reason of cold. But whatever or springtime comes, it causes these raw humors to gather together and melt and spread throughout the body. Therefore, in a ver season, if one eats much meat, it hinders nature from digesting such phlegmatic humors and should be diverted another way, for by these humors and great quantity of meat, nature should not be overwhelmed. And so such humors would remain in the body undigested, and running to some member would cause some disease there. And therefore we ought to take good heed that we eat no great quantity of meat in ver. For diminishing of meat in this season is a specific preservation from diseases reigning in the body, as Auicen says. This saying is true from the middle to the end, not in the beginning: for the beginning of the body is likened to winter. Therefore, one can nourish the body as well in the beginning as in winter. And this can also be understood when the body is found full of humors; then meat should be given according to the natural heat and resolution caused by the body. For in such cases, the cause is avoided for which meat should be diminished. And the same holds true for Hippocrates' aphorism, where he says: Belies in winter and the body are most hot and sleep longest. Therefore, in those seasons, for the natural heat is much: therefore, a larger nourishment is needed. Secondly, he says that eating too much meat in summer is harmful because the virtue of digestion is weak. The spirits and natural heat, which are the instruments of bodily operation, are then weak, scattered, and resolved through external heat, vehemently drawing them to the exterior parts. Contrarily, much meat cannot be digested. It is important to note that, for the vehement resolution of both substantial and mental humors of the body, grosser and more meat should be eaten in summer if the night digestion could digest so much meat. However, since nature cannot digest much at once, we must eat little and often. Galen states in the commentary on this Canon (Et quibus semel aut bis and so on): In summer, we must eat many times and little: many times because the body needs dissolution frequently; a little because of the deficiency of digestion. And although little meat should be eaten in the summer, yet one may drink much: for then the body's resolution and thirst are greater, and the natural heat of the body exceeds its moisture. Man is more thirsty than at other times. But one ought to drink less wine, especially if it is pure, for such wine soon inflames and causes the natural heat, heated by the ardent heat of summer, to burn, and therefore if we drink wine, we must mix it with much water, and we must avoid old and strong wine. Thirdly, he says, to avoid eating fruits in autumn. In Autumn, be wary of fruits, particularly grapes, peaches, figs, and the like; or at least eat little of them, for such fruits generate blood that is prone to putrefaction through the body and humors due to the boiling they cause. This is especially true if they are received into an unclean or corrupt body, which usually occurs in Autumn. As a result, illnesses such as the pox and other pestilential diseases are generated. For further knowledge on the regulation of food and drink in Autumn, it is worth noting that in harvest, hunger and thirst should be avoided, and one should not eat much meat at one meal, as Rasis states in his book on the regulation of the body, cap. de reg. corporis secundum tp\u0304s. The wine that is drunk in excess should be diluted with much water, so that it may moisten the body and cool the heat; but not so excessively diluted as in summer, nor to be drunk excessively, for the weakened nature is not able to handle and digest it, and excessively diluting with water would destroy natural heat and increase vexations, thereby colic may be engaged. Fourthly, he says that in winter we may eat as much as we will, that is, more than in other seasons, according to Avicenna in Book II, Chapter 5, the place before cited. Galen says in the Canon of the Aphorisms, Equibus semel aut et cetera. In winter, much meat should be eaten more lightly. The reason is because the heat of our body in winter is strongest, both because it is concentrated and fortified, and because the opposing coldness of the air surrounding our bodies. And this is verified in large bodies and flesh, not in bare and feeble ones; for winter's coldness does not comfort with heat but weakens them further. As Hippocrates says, in winter:\nbelies are hottest in nature and sleep longest. It follows that the grosser, denser, and harder-to-digest foods are healthier in winter than in other seasons, because the heat is stronger. But the wine that we must drink should be reddish as a rose and not white, nor watered down. Note that although, through the strength of heat and the virtue of digestion in winter, the large and strong measures are healthier: yet because the seasons are disposed to oppilations and repletions, it is healthier to use mean meats between heavy and light, gross and subtle, such as kid, veal, mutton, pike, perch, and crucian carp. And those who consume coarse meats, such as pork, veal, mutton, and similar, should eat only one meal a day. Or, to make meals more laxative, use persley, cress, mustard, and similar, and engage in great labor.\n\nSalia with ruta make you cups\nAdd rose flower to diminish love's power.\n\nHere are two remedies against ill drink.\nHolistic herbs to add to drink. The first is sage; the leaves of which put into the drink forget the harm of it, and also comfort the senses and brain, which comforted, resist the ill fumes from the ill drink better. The second is rue; its leaves, uncrushed, should be put in the drink, for with its heat and properties, it neutralizes the malice of the drink. And how good rue is against poison, it has been declared before: [Allea nux, tuta &c]. And this text says, for the two aforementioned herbs, we may add the rose flower. And this should be understood regarding a red rose: for the sweet smell and bitterness of it amends the harm of the drink.\nNausea cannot vex him whom it has vexed at sea.\nIf he has drunk golden wine mixed with that [it], it will be a remedy for seasickness for those not accustomed to the sea. He who intends to cross the sea should mix sea water with his wine several days before embarking. This is a remedy for the wealthy: but if he is poor, then he must drink sea water, making it easier for him to avoid seasickness. The reason for this is because sea water is salty: and with its saltiness and the bitterness that follows it, it closes the mouth of the stomach and thereby prevents seasickness. Note that, as Avicenna says, a traveler on the sea, Avicenna iii.i. de reg. iter agentis in mari. Should not much go about to withstand or forbear purging or spitting, at the beginning, but vomit until he thinks himself well purged; for it preserves from many diseases and not only preserves but also heals or alleviates grievous and great diseases, such as leprosy, dropsy, palsy, coldness, and swelling of the stomach. Thus says Avicenna, The Canon of Medicine, Book II, Chapter II, Doctor II, III, 1. But if the traveler on the sea vomits so much that he is right greatly weakened, he must take measures to comfort the mouth of the stomach and expel humors downward: and also the stomach thus comforted, drive away humors flowing thereinto by tossing of the water. Or we may take mustard seed dried by the fire and drink it with wine, or wormwood may be eaten or drunk, or a toasted wetted in redolent wine is good to eat. And generally, tart meals are good for travelers at sea / as they comfort the stomach / and prevent vapors and fumes from rising to the head / through herbs such as sage in vinegar / or the use of sour grapes.\n\nSalia, sal, vinum, piper, allea, petrocilium.\nEx his fits a sauce, unless it is a false mixture.\n\nThis text teaches us to make a common sauce if we lack a better.\nTo make a common sauce. And five things go into the making of this sauce. The first is sage. With which we can make sauce for a goose roast or pigeon. For commonly, a goose roasted or pigeon is stuffed with sage / to draw up the humidities and clamors of them / and also because the flesh should smell somewhat of it: yet after it is roasted, the sage should be discarded and not eaten. Likewise, upland people make a sauce to eat with a goose: for they mash sage and garlic together / so that the sage may temper some of the garlic's sourness. The second is salt with wine: and this sauce is for rich and noble men. For when they want muster or serve, they put wine in a saucer and mix it with a little salt. The third is pepper: for the people of Ulundi mix pepper with beans and peas. Likewise, they mix bread that is toasted with ale or wine, and with pepper they make a black sauce, as it were pap, which is called pepper, and they cast it upon their meat, flesh and fish. The fourth is garlic: where the people of Ulundi make a sauce: for they mix soft cheese and milk, and mash garlic to gather it, and so eat it with their meat, whether it be roasted or boiled, salted or fresh, and with hard eggs. The fifth is parsley: the leaves of which, stopped with verjuice or white wine, are made into a green sauce to eat with roasted meat. And here is to be noted, that sauce or sauces vary according to the seasons. For in hot seasons, it must be made of cold things or of stuff of little heat, and in cold seasons, contrarywise. Therefore summer sauces should be very useful or edible, or vinegar. The use of lemons or pomegranates with rose water and suchlike. And in sauces made in summer, one may put a little pepper and parsley to temper the coldness of the aforementioned things. But the matter of substantial sauces in winter is mustard, caraway, ginger, pepper, cumin, galingale, garlic, sage, mints, pepper and parsley: wine vinegar of flesh, vinegar not too strong but very near to the nature of wine: And in mean seasons, they should be moderate, neither too hot nor too cold. Secondly, sauces differ because of the meats for which they are made: for one meat will have one sauce, another meat another sauce: as lords' cooks know. Sauce for mutton, veal, and kid is green sauce, made in summer with vinegar or lemon, a few spices, without garlic, with parsley, white ginger, vinegar, and toasted bread with vinegar. In winter, the same sauces are made with many spices & a little garlic, and of the best wine, and with a little verjus, or with mustard. Sauce for roasted beef is made with pepper, toasted bread, broth of flesh and grapes. And the same sauce is good in winter to eat with pork. Also, pork in summer may be eaten with vinegar and parsley in the beginning of our repast. But if the aforementioned meats are baked, and especially beef and pork, in winter, then serve with a white onion and a small quantity of sweet spice beaten in powder. But in summer, without onions, and with verjus, or with a few small onions. But if the dishes are made of more tender flesh and lighter digestion, serve them with no onions: but in summer, almond milk with verjus, and a little white powder; and at the last, put thereto an egg broken with verjus. But in winter, instead of verjus, take wine, and more spice. With roasted rabbits and chickens, sauce made with cynomegaly, Divers good sauces for dry meats are crumbs of bread and with verjus in summer is wholesome, and in winter with wine. For roasted pork, take of the drippings tempered with good wine and onions in winter: and in summer take the green sauce above named. For roasted partridges, pigeons, and turkeys, take no other sauce but salt. For boiled capons and roosters, take of the same broth with a little blanche powder. And precisely if they be boiled with sage, sorrel, & parsley, this is a good sauce in winter: and in summer, the broth of the capon, and a little verjus mixed together is a wholesome sauce. For fat capons and hens baked, serve in no other sauce but a small quantity of blanche powder: and at the end, the above named green sauce in summer, and in winter, good wine. But the grosser the fish, the harder it is to digest, the more superfluous and mysterious of nature, the more it needs hot sauces and sharp ones: and the same rule is true in all manner of flesh.\n\nWash your hands often, especially after meals. This declares two wholesome things that come from washing your hands. The first is that the palms of your hands are cleansed. The second is that your sight is sharpened there, and this is especially by accident, for the hands are instructed to clean the eyes: and it is right wholesome for them to be cleansed, as we have before spoken of Lumina mane manus.\n\nBread should not be cold nor overused. But it should be fermented, cooked well, moderately salted, and chosen with strong fruits. Do not eat the crust or the coler, for it produces something burnt. Bread that is salted, fermented, and well cooked is wholesome, provided it is not empty for you.\n\nThis text touches on two things. Things concerning the choice of bread. The first is heat. Bread should not be eaten hot. Eating hot bread is harmful to human nature, as Avicenna says in Book II of De Pane. Hot bread is not suitable for human nature, and bread that comes hot from the oven is unhealthy. The reason is because it stops up the pores. And again, after he says: Hot bread, through its heat, causes thirst; and swims because of its vaporous humidity; and is of quick digestion and slow descent. And although hot bread, in the regulation of health, is unhealthy to eat, yet the smell of it is right wholesome; it relieves one in a sound state. It is possible that some people may live by the smell of new bread.  is / we ought nat to eate breadde very stale / or mouldy: for suche breadde is vnhol\u2223some for the nourishement of mans nature: for it driethe the body / and engendrethe melancoly hu\u2223mours: wheron hit folowethe / that bread shulde nat be to newe nor to stale / but a day olde. Farther the texte declarethe .v. propretes of good breadde.v. {pro}pretes of good bread. The fyrst / hit muste be well leuende / as Gal .i. ali\u2223mentorum / ca. ii. sayth: The beste breadde for dige\u2223stion / is hit that is verye well leuende / and baked in an ouen hatte with moderate fire. And agayne in the same chap. he saythe: Vnleuende bread is holsome for no body. And after the mynde of Aui\u2223cen / Breadde made with littel leuen / Auicen .ii. can. cap. de pane. nourishethe moche / but the norishement therof is a stopper / outcepte they eate it / that labour moche. The .ij. is / that bread ought to be light / for therby is kno\u2223wen / that the cla\u0304mynes is goone. Yet neuer the\nlesse this bread / after the mynde of Auicen / in the chap And place before this is a softer entrance, and of less and worse nourishment than bread. Bread is made of much bran. The third thing is that bread should be well baked: for underbaked bread is of ill digestion and causes grief in the stomach. And Avicenna in the aforementioned canon and chapter says: That underbaked bread nourishes little, but the nourishment causes colic, except they labor much who eat it. And bread baked on a stone or in a pan is of the same kind: for it is never well baked within. The fourth thing is that bread ought to be temperately salted. For over-sweet bread is a stopper, and over-salted a drier. But moderately salted bread nourishes best, so long as it has the other conditions. The fifth is that it should be made of the best grain, that is, of the best wheat. Moreover, the text warns us to beware of crusts: for they engender harsh colors or melancholic humors by reason they are burned and dry. And therefore great estates, which by nature are chalky, cause the crusts above and below to be chipped away. Therefore, the pit or the cream should be chosen, which is of more and softer nature than the crust. Yet notwithstanding, crusts are wholesome for those who are hollow and have a moist stomach and desire to be lean. But they must eat them after they have dined. For they help the meat to descend and comfort the mouth of the stomach. Furthermore, in the second and last verses, it is mentioned that good bread ought to have these five conditions: it should be salted, leaven, well baked, made of good corn, and the corn should be pure, ripe, harvested, threshed, and housed in due season. And Auicen remembers these conditions in the aforementioned place, saying: It is necessary that bread be pure, salted, leaven, well baked, and a day old. And here is a note: to nourish one's body, one must have bread made of pure flour, the bran removed. If one wants to be leaner, leave some bran in. Bran nourishes little and loses the value, while flour does the opposite. A pig without wine is less wholesome than mutton. If wine is given, then it is a food that heals. In this text, pork is compared to mutton. Pork, without wine, is less wholesome than mutton. But pork eaten with wine nourishes best and is medicinal: it is especially meant for roasted pigs and well-browned ones. And note that salted or dried in the smoke pork, which country people use and call bacon, is in no way as wholesome as mutton, whether it is eaten with wine or not. This refers to roasted pork or pig or browned as previously stated. Pork is good for pigs, but the rest are bad. This text states that hog tripe is better than that of other beasts. The reason is because we eat few entrails of them except when they are full of blood and from very fat beasts, such as hogs. Now, hog's blood, through the complexion and similarity of complexion with human nature, is blood of which the bowels are filled. And likewise, hogs are fatter than any other beasts. Therefore, we eat rather the tripe and chitterlings of a hog than of other beasts.\n\nImpedit vrinam mustum soluit cito ventrem.\nEpatis infraxim splenis generat lapidem.\n\nThis text reveals five symptoms that arise from drinking new wine or must. The first is that must lets the urine: and this may be understood in two ways. First, for thick must, through its thickness mixed with dregs, stops the liver and the reins, so that the urine cannot easily have its course. Secondly, let the vine of it run its due course, as some reinshes must do, and certain other subtle ways like this: For there is some reinshes that whose lies are mordicant or binding, and while it runs into the bladder, the earthy lies bite and prick the bladder, and constrain one to urinate contrary to the due order and manner that he was accustomed to do. The two are, it loses the balance, by reason that it scours the entrails, and through the sharpness of its lies, it pricks the gutters, firstly through mordicant lies. Secondly, through vexations, which such wines cause. Thirdly, by reason it makes the gutters slippery, by way of undigestible substances, and the stomach grieves, wherefore the stomach leaves off, and opens the ways that were shut. The three. This text appears to be written in an older form of English, and there are some errors in the transcription that need to be corrected. Here is the cleaned text:\n\n\"is that must hurt the good collection of the liver: For it stops the liver through much mingling of its lies, and causes disease in the liver called dysentery/through swelling, whereby the liver is weakened. Thus says Avicenna, Book III, I, ca. de reg. aque et vini. And thus it engenders an ill color and ill diseases of the liver, that is, forms of dropsy. The fourth is that must hurt the spleen and its disposition, through the same cause that it does the liver: for it stops the spleen, and so causes it to be hard. The fifth is that engenders the stone, and especially that is in the kidneys: which is red and easily fragmented, by reason of its opulence, that it causes by its gross substance. And this is certain if the must be of very sweet wines, whose lies are nothing binding or sharp.\" For those who have sharp and biting lies, preserving a man from the stone: for it makes one to pass often, as some reynolds who cause the sand or gravel to be seen in the urine: oft provoking one to make water, which often making of water washes away the small gravel that clings to a man's reins, and so avoids it.\n\nPotus aque sumptus sit edenti valet nocuis.\nInfrigidat stomachum. Cibum nititur fore crudum.\n\nHere are declared two harms that come from drinking water. The first is that drinking water harms the stomach that eats: by reason that water cools and loosens the stomach; and especially it destroys the appetite. The second is that drinking water with food hinders digestion, for it makes the food received raw.\n\nAccording to Avicenna, Avic. iii.i. ca. de reg. Euis says: Neither much meat nor much water should not be drunk: For it separates the stomach and the meat, and causes it to swim in the stomach. And he says: When nature digests meat and a sufficient quantity of water is mixed with it, then after that, if we drink more water, it hinders greatly the digestion that had begun. And again Avicenna says: Avicenna. ii. Canon, tractate i. chapter iii. Drinking of water should be avoided, except it be to help the meat down when it sticks or descends slowly. But meat water should never be taken or used. Averroes in his commentary explains: When we receive water upon meat, it makes the stomach cold or, on the contrary, hot; and makes the meat soften; and also causes the meat to swim in the stomach; and it is the cause that the meat does not stick fast there as it should. The operation of the stomach is to mix things received there and digest them well. After this, there follows a regular and natural separation of pure and impure things. Just as a large quantity of water put in a pot softens the meat in it, so it happens in the stomach by drinking much water. But to drink a little quantity of cold water with our food before it goes down into the stomach is not forbidden but allowed, especially if we are very thirsty. A little quantity of cold water after the aforementioned manner eases the stomach and quenches thirst. The coldness of the water enforces the heat of man to descend to the very bottom of the stomach and so fortifies its digestion, as Auce says in the above-cited places. However, though water is more convenient for quenching thirst than wine, wine is more wholesome for a man's health than water. And though water generally quenches thirst better than wine because it is cold and moist, yet to make natural and good composition of foods and to carry them to the extremes of the human body, wine is better than water. For wine, through its subtle substance and operation, mingles with itself better than water does; and nature delights more in wine than in water. Therefore, the members draw wine more quickly to them, mingling it with the food. This mingling in this manner is like boiling or setting things together; which is greatly helped by the heat of the wine. But water, with its coldness, hinders it. Therefore, it appears that wine, in mingling with food and delighting in the same, is better than water. For wine, by reason of its subtle substance and virtuous heat, is a marvelous piercer. And so, by consequence, wine delights or spreads more than water, in which there is no virtuous heat or substance of air or fire; the water hinders its passage. Further, water is not as nourishing a drink as wine: for water hinders the nourishment of the body; by reason it nourishes very little or nothing at all. Therefore, the more watery a meal is, the less it nourishes. It is very nourishing to drink wine with our meals: for it does not hinder nourishment but greatly enhances it; for wine is a special nourishment and restorative, and nourishes quickly, as before said. Furthermore, you shall understand that to drink water with meals is not only harmful but also in many other cases, as Avicenna declares in \"De regime sanitatis.\" First, it is unhealthy for a fasting person: for it permeates into the body through all its principal members, mortifying its natural heat. This is true if one who is truly fasting drinks it. For a drunk man, it is sometimes wholesome: it doesn't harm him, even if he drinks it quickly. A drunken fast is not absolutely fasting; his stomach doesn't empty completely but retains some food from previous days. However, in whose case water is drunk in the morning, it mitigates and washes the stomach, repressing the vapors and fumes, making it disposed to receive new sustenance. The two harms are drinking water after great labor and exertion, and similarly after the fleshly act between man and woman: then the pores of the body are very open, allowing the water to enter the bottom of the members, weakening the natural heat. The three inconveniences are after childbirth, especially if one is fasting: for then the genitals and ways of the body are very open, causing harm as previously stated. Auice.\n\n(Note: The text appears to be in Early Modern English, and no major OCR errors were detected.) Of this drinking of water, Avicenna says: That after tasting bread and after carnal copulation, corruption of coagulation and dropsy are to be feared from drinking water. Fourthly, it is harmful to drink cold water to quench feigned thirst in the night, as it often happens to surfeiters and drunkards: For by drinking cold water, the resolution and digestion of salty humors are prohibited, whether it be of wine or other sharp things causing thirst: And soon after drinking, thirst comes again strongly as before. But if the thirst is so vehement, troubling and restless that neither the cooling of breathing nor washing the mouth with cold water can suffice, then let the thirsty person drink cold water from a narrow-mouthed vessel or cup, or sip it, so that the water may come more slowly to the brim of the stomach: for in this way it will best quench thirst and less of it will be drunk, and then it will not utterly destroy digestion. Fifty-fivefully, it is unhealthy for common people to drink much cold water, as it quenches natural heat, chills the breast, weakens the appetite of the stomach, and is harmful to all the sensory organs. Yet, water temperately cold at times stimulates one to have an appetite and makes the stomach strong, helping it open and cleanse.\n\nThere are many nourishing foods, especially cattle meat.\n\nThe author states that veal nourishes very much. Auicen also affirms this, stating that food that preserves health should be such as flesh is, for they are of like nature and very apt to be converted into blood: and especially kid, young suckling calves, and yearling lambs. Galen in his Three Types of Food praises veal highly, stating that roasted veal of five or six weeks old is more healthful than mutton, as it is easily digested and nourishes much. Of these meats, we have spoken before. The best birds to eat. This text shows which wild birds are most nourishing to eat for human nature. There are fourteen of them. The first is a hen: which is very nourishing to eat. According to Haly Auenzoar and Mesue, the best flesh of poultry is that of a hen which has never laid an egg, and of a cock which has never fathered a hen. They are lean and quickly turn into blood; their property is to balance human complexion, and their broth is the best medicine for lepers. Galen also says that the flesh of young pullets enhances intelligence, clarifies the voice, and increases the seat of generation. The second is a capon, whose flesh is listed among the most nourishing in \"Consiliorium\" (question 127) by Galen. And these fleshes, like the others mentioned before, the stomach digests. The third is a turtle, which also nourishes well and engenders good blood. Avicenna praises the flesh of the second, saying: \"There is no fowl's flesh better than a turtle's or a hen's, nor more subtle.\" But they are not as nourishing as partridge. The fourth, in the opinion of some, is a starling. This bird should be eaten young. Some other call this bird Starna. Rasis and Almagi praise this bird above all others, saying: \"A starlings flesh is lightest of all other fowls, and healthful for those who wish to keep a slender diet.\" By this may be understood a greater fowl, such as a grey goose. And in this way, Almansor understands it, preferring this flesh above others. Ores in a stare can be understood as certain small pertriches. Moses seems to understand this, saying to the Jews: Likewise, stares are unhealthy for our king, as they constrain and harden the belly. This property is attributed to pertriches. For their flesh binds the belly, as witness Rasis in his third book of Almagest. The fifth is a dove, whose flesh is coleric. Which, as Rasis says, is excessively hot: the which quickly engenders hot blood and lightly engenders the ague. And therefore, pigions are better baked with sour grapes than roasted. For by the sour grapes, the heat generated in the blood is allayed. And the best to eat are young pigions, ready to fly, for such are of light digestion and of better humor. For young pigions, not able to fly, are superfluously hot and moist: whereby they engender gross humors, as Avicenna says in the second canon and chapter of pigions. Old pigeons and their flesh, due to their excessive heat, drought, and difficulty of digestion, should be avoided. The same applies to old turtles. A quail is a type of bird. Some doctors claim that a quail has a light substance and generates good blood; it is very beneficial for sick people. However, according to Isaac, quails are worse than any other wild game for both nourishment and digestion. Eating their flesh can cause cramps. As Avicenna states in his \"De Cotur,\" the reason is in the substance of their flesh that causes cramps. French monks bake and eat quails with soft butter cheese to alleviate this issue. A quail is a bird slightly larger than the aforementioned partridge, of the same color, with red feet and bill, and possesses a delicious flavor. Rasis states similarly. Almighty takes a quail, which he prefers the flesh of above that of a star and all other fowls. The seventh is an oselle: which, like wise, should be eaten young. The eighth is a pheasant: which, of all physicians, is bred for one of the best meats. For the flesh of that bird is most wholesome for human nature: and it is meat for princes & great estates. Consiliator says that the wild feasant is best, both for health and strength. And also, perhaps universally, seeing they are near like hens and well-nourished of the same shape. They are drier of air and feeding, and larger in exercise. The ninth is a woodcock: the flesh of this bird is especially wholesome. The tenth is a partridge: whose flesh, as Avicenna says, is subtle. Galeon. III. Alimentorium. Cap. xvii. et xviii. De iugenio, cap. ii. & a great fattener, scours away the dropsy, comforts the stomach, and augments carnal lust. Yet, nevertheless, the less it is a binder. And this flesh Galen prefers above all others. It is said that eating this flesh comforts the memory. The first is a bird called robin redbreast. She ate grapes and flew swiftly, like a star does. But it nourishes better than a star does, and they have much around the vines, and they are drunk by eating grapes. They are best to eat around All Hallows. The second is orex, which some say is a phasant hen, and others say a more hen. Whether it is a phasant hen or a more hen, the flesh is of good nourishment. The third is a bird called tremulus. This bird commonly dwells near the sea coast, less in quantity than a hen, russet in color, and it cries loudly and flies swiftly. When its plumage is on the earth, the tail wags still. Therefore it is called tremulus. It is not the bird you positionally call a wagtail tail. The fourth. Last among them is the amarellus, which is also a waterfowl, resembling a duck but smaller. In general, among birds for food, those that fly swiftly are the best prey. And just as the flesh of the aforementioned birds has a commendable nourishing quality and easy digestion, so too does the flesh of some birds have a discordant nourishing quality, hard to digest and of unpleasant composition, such as the flesh of geese, peacocks, and mallards, and generally of all birds that have long necks, large bills, and live on water. And the flesh of sparrows, which are excessively hot and untempered, stimulating to bodily lust. But concerning the choice of birds' flesh, you should understand that their natural nourishing properties must be considered: whether they are restorative, light of digestion, light of substance, or of subtle operation. And so, according to their diverse properties, they should be praised. Galen prefers the easy alteration and subtlety of partridge flesh. Rasis and Isaac, considering the subtlety and lightness of the star, prefer the best. Isaac, according to the intentions of wild birds' flesh, also prefers various kinds. Avicenna commends turkey flesh above others: either because it strengthens and comforts the body, or because in the country of Araby, where Avicenna was born, turkeys are better than in other countries. Furthermore, it is worth noting that flesh of birds is more healthful than that of four-legged beasts for those who abandon labor and give themselves to study and contemplation. This flesh of birds is sooner digested, as Galen's \"Three Methods of Diet\" states; specifically, that of partridges, which generates clean and pure blood, is disposed to increase and sharpen the operations of the brain, that is, the mind, cognition, and memory. If soft fish are plentiful and large, take the large one. If soft fish are scant and small, the smaller ones are stronger. This text reveals knowledge about choosing fish. Fish can be hard or soft: if it is soft, the older it is, the better. The reason is that softness comes from humidity, which in young fish is undigested and in old fish is more digested. Therefore, when such fish are young, they generate phlegm, but when they are old, they do little of that. And so it appears that an old eel is healthier than a young one, as some say. But if such fish are hard, then it is healthier when young, as pikes and perches are, because hardness resists digestion. This is the opinion of Ausonius in his \"De Piscibus,\" saying: \"Of hard fish, take the smallest; of soft fish, choose the largest.\"\n\nLucius, parca, saxaulus, albica, teuca.\nGurnus, plagicia, cum carpa, galbio, truca.\n\nHere are listed ten sorts of fish that are very healthful for the human body. The first is a pike, called the tyrant of fish: For he not only devours fish of other kinds but also of his own. On whom these verses were made:\n\nLucius is a fish and tyrant of waters.\nFrom Lucius this one is not much different.\n\nThe pike's fish is hard and swift in swimming.\nThe second is a perch, divided from the verb parco, meaning to spare or forbear, by a completely contrary sense. A perch spares no fish but terrifies others with its fins on its back; a pike dares not approach a perch. As Albertus says in his book of animal nature, there is a natural enmity between the perch and the pike. For the hurt inflicted by a pike on another fish is healed in the perch with great difficulty. But when it is hurt, it goes to the perch, which, seeing it hurt, touches and soothes the wound, and so the pike is healed. And the perch is likewise a hard fish. The third is a fish called a sole, which is a special good fish. The fourth is a whiting. The fifth is... A tench is a freshwater fish with a slippery and slimy skin, somewhat black. When dressing a pike, perch, or tench, the skin must be removed. The eel is a fish from the sea. It is as large as half a man's middle finger. The eel is eaten with the head and fins. The sturgeon is a freshwater fish, slimy but great estates have them sodded in wine, thus eliminating the slime. The rochette is a sea fish and is a fish of hard meat and wholesome. Some texts have gouio, which is a goosefish, very wholesome. The trout is a fish, similar in taste to samon, yet not the same. It is long and not large, taken in great rivers, and will allow itself to be rubbed and clawed while in the water, and is then taken and passe are made from it with spices, and it is a right delicate fish. Touching the choice of fish, you should first understand that fish, compared to flesh, is less nourishing. It is lighter in digestion, and its nourishment is full of fluid superfluities, cold, and moist. Fish are hardly digested and remain long in the stomach. And since the stomach labors in digesting them and at other times they are corrupted in the stomach, they receive a certain putrefied quality and engender thirsts. And surely the nourishment of laudable flesh is better than that of fish.\n\nSecondly, note that fish is better in regulation of health than other of the same sort taken in fresh water. For their nourishment is not so superfluous, and is nearer to the nature of flesh. But because fish in fresh water are harder, therefore they are more difficult in digestion, of more and purer nourishment. Yet notwithstanding, fresh water fish is healthier for sick people, due to their weak digestion. Third note / Conditions of good fish. Fish, whether of salt water or fresh, should be chosen; the dressed ones should be white and not clammy, but bright, not very large, but subtle, not of hard savour but sweet, that does not putrefy quickly, of good colour, not bred in lakes or ponds, nor in water where ill weeds grow. And they ought not to be too old or too young, but swift in movement and of small gills. And if it is sea fish, we must choose such as are taken in rivers, a good way from the sea, and having the aforementioned conditions: And the more scaly that fish is, the better it is: and it is likewise understood by the fineness. For many finenesses and scales signify the purity of the fish's substance. Among sea fish, the best are those that breed in the deepest water that ebbs and flows. And therefore, the fish taken in the North Sea are more surging, tempestuous, and swift in ebbing and flowing, and are better than those taken in the Deep or South Seas. Similarly, freshwater fish are better if bred in deep water than those bred in shallow and unremarkable waters. Therefore, it is sufficient here to know which fish should be chosen and which not. Beastly fish, such as seal, dogfish, and dolphin, are unhealthy in their regulation. They are hard to digest and have superfluous humors. The above-mentioned conditions do not appear in the meat of these fish, such as whiteness or subtlety and the like. If these fish and similar ones are to be eaten, they should not be sodded immediately after being caught but should be kept for a few days until the meat mollifies and becomes tender without corrupting their substance. And also the mentioned fish are better tasted cornified with salt than fresh or utterly salt. Among all sea fish, the mentioned conditions considered, the rochet and gurnard seem to be most wholesome. For their meat and substance is most pure, and next in rank to a plaice and sole. But the meat of those is more clammy, less fragile, less white, more gross, and less subtle. Nor is the savour or smell of them as delicious, and perhaps the whiting is more commendable than the rochet. For it is not as gross and clammy as a plaice and sole, and its substance is fragile enough, but the rest, smell, colour, purity, and mobility considered, it is not as good as the rochet and gurnard. And likewise you shall understand about herring. And the fish called morue, being young enough, draws near the mentioned fish in goodness, so that it has the above-said conditions: yet it is grosser and more clammy than the mentioned fish. But salmon, trout, and mackerel are not so good: for they are much larger, clammier, harder of digestion, and fuller of superfluity. Therefore they are only wholesome for laborers and young people of strong constitution: their clamminess, grossness, and coldness may be taken away with certain sauces. Among freshwater fish, considered in these respects, the perch and pike are the best, if they are fat: and next are the vendaces. And though the perch is more scaly than these before mentioned, yet the meat thereof is so white, tender, and subtle, as the pike and carp: and it is often found in ponds. And universally, the best freshwater fish of the same sort is that which is taken\nin water stony at the bottom, running northward, deep, and laboring much, where no weeds of cities run: and where no weeds grow. Creuceres, both of the sea and rivers, are highly nutritious and corrupt naturally only slightly in the stomach, but they are hard to digest. Furthermore, note that fresh fish moistens the body, increases milk and seed of generation, and is very healthful for colicky people. Eating fish, good or bad. And after great travel or heavy labor, we should not eat fish, for it soon corrupts in the stomach. And those with a weak stomach or full of ill humors ought to beware of eating fish. Moreover, gross fish, cornied with a little salt, is better than fresh fish. And fish of long salting is unhealthful. Also, fish and flesh together should not be eaten, nor fish and white meats, nor should fish be eaten after other meats. Also, a little salted fish in small quantity is healthful; it stimulates the appetite and strengthens it, if one has an appetite for it.\n\nVocibus angui lies are praising if consumed.\n\nThose who are not ignorant of medicine testify to this. Caseus angulla is intolerable if consumed. Drink nitro frequently and drink again while drinking. The author states here that the eel is an unholy fish, particularly harmful to the voice. He proves this through the testimony of physicians and students of natural philosophy. The reason is that an eel is a slippery, clammy, and especially unrefined fish, and what is said about an eel applies also to lampreys, although lampreys are a little less unholy and less harmful than eels. And though these fish are delicious in taste, they are very dangerous: their generation in the water is like the generation of serpents on land. Therefore, it is to be doubted that they are venomous, and hence the heads and tails, in which the venom is usually found, and similarly the string within, should in no way be eaten. Also it is good to plunge them in good wine, to take away their clamors, and let them lie still therein till they are dead, and then let them be dipped in a gentle galantine made of the best spices, as great estate cooks are wont to do. It is good to boil them twice before in wine and water; and the broth done away, to sythe them through, and to make a galantine for them, or else to bake them, or fry them in green sauce with strong spices & a little good wine in winter: in summer to dress them with a little wine, verjuice, and vinegar. But he who can prepare these two fish does best. Furthermore, the text states that cheese and yolks hurt much if they are eaten, and this is to be understood if you eat large quantities thereof. The cause of cheese is before shown at Persica poma &c. And of yolks, here it is now explained. This text refers to the effects of wine on the body, as stated by Avicenna in his work \"Aucrena\" book III, chapter 1. He distinguishes between harmful effects of frequently drinking strong, percing wines, and the beneficial effects of moderately drinking wine that is given as a drink conduive, mixed with food. The latter type of wine helps to alleviate the malice of the food, comforts digestion, and directs the phlegmatic cold humors. Therefore, it aids in the digestion of cheese and other foods of poor digestion. During meals, one should eat and drink well, and not behave like a brute animal that gulps down food and drinks in sequence. The better the drink is mixed with the food, the sooner the food is softened and more capable of digestion. There are three types of drinking: the first mixes the food together, the second delays it, and the third quenches thirst. The first type refers to drinking mixed with our food, even when we are not thirsty. Therefore, we should drink evenly, just as we have eaten a little. Except for a good reason, we should not wait until the meal's end or until we are thirsty. And this manner of drinking is specifically good for those who eat actually dry meat: as apparent in sick people who eat dry bread. But drinking to quench thirst for those in good temper should be avoided until the meal's end: for then comes the true thirst through the heat of the hot and dry food. It is not very reasonable that thirst and hunger should assail us both together: for they are of contrary appetites. And this drink should be given according to the thirst being more or less. Drinking delightful is most convenient after the first digestion regularly, and a little before we take other food. And this manner of drinking is wholesome when the foods before taken were gross in substance; nor should we tarry until we are thirsty. For this drinking preparation readies the stomach to receive other food: and causes the food digested to descend from the stomach to the liver: nor should this drinking be in great quantity, so it may soon be digested. Before it is digested, it goes not to the liver. And this is true, except for such drinks delightful where water is involved, in which one must not tarry till digestion before it comes to the liver. But regularly convenient drinks delightful or permissible, ought not to be water, but wine or ale or beer or syder or such like, for all which wine is better. Secondly, note that the grosser, drier, and colder the meat is, the bigger the drink's parity and delight should be. And conversely, the hotter, subtler, and moister the meat is, the weaker the drink's parity and delight should be. And the more subtle, hot, and digestible the meat is, the weaker the drink or wine ought to be. Wherfore stronger wine should be drunk with beef, not with cheese. And stronger wine should be drunk with fish than with flesh. The two doctrines are that if we will eat an egg, it must be thoroughly roasted and new: the reason thereof is before shown.\n\nWe laud Pisa and reprove it.\nWith hides removed, Pisa is sufficient.\nThey are inflated with hides and harmful.\n\nOf peas. This text reports a notable thing about peas. That is, they are praised in some ways and disprised in others. They are lauded when the husks are taken away and discarded, when they are eaten with the husks removed: for then they are palatable. And therefore it is not natural to eat them in the husks, for the nature of that within and the husks disagree. One labors to be lost and to go out; the other resists and binds, as Isaac says in universal dictums. Wherefore a hurling motion is caused in the body, inducing gnawing and inflammation in the belly. And peasants do this not only with beans but also with pulses, such as peas, lentils, chestnuts, and the like. Particularly those with a lot of husk, like beans and black rice. The husk of them all is less desirable than the pit within. It is worth noting that there is a kind of white round peas: the cod is very small and thin, and one can eat these peas with the husk more securely than others, although it is better to hull them. Although the reason given earlier applies to all pulses, you should know that the husks of green peas have less husk and less difference between the husks and the pit within, and are therefore easier to digest. Some say they are more wholesome for healthy people, but this is not the case. Green peas are of right great superfluity and a corruptible substance, therefore they are less wholesome for whole people. And note this for a truth: dried pulses, the outer husk taken away, are more wholesome than green: but green are better than dried, unhulled. Furthermore, you should know that the substance of all pulses is inflammatory and hard to digest; and their ill nourishment is unhealthy in the regulation of health: but the broth of them is healthy. For the broth of them makes the belly laxative and makes one urinate and unstops the veins. Therefore, it is healthy at such times as people use gross and opulent meats, as on fasting days. For in this broth or pottage conveniently made are not the harms that are in the substance: therein is no inflation nor difficulty of nourishment and digestion nor the malice of nourishment. This broth is made in this way: The rice or peas must be laid in syncing water: and therein be thoroughly rubbed with hands: and after in the aforementioned water should be tempered all night: and therein the next night following be boiled twice or thrice: and then dried: And when the hour of dinner draws near: to be dressed with cumin and saffron: and a little curtsy wine put thereto: and then boil it: and so eat it at the beginning of our refectio. And the broth or pottage of rice and of round white peas is better, and more wholesome and friendly to human nature: and likewise their substance.\n\nLac ethicum sanum. Caprinum post cacumen.\nAsinum est plus nutritium than all.\nVaccinum sit et ouium.\nIf the head feels hot and pains: it is not well sound.\n\nTo choose milk. Here the author teaches us certain lessons to choose milk. The first is: good milk is wholesome for those who are consumptive or lean. Avicenna ii. can. ca. de lacie. et i.iiii. tract iii. About remedies for the consumptive sick, or those with a wasting ague. Avicenna says that goat's milk and ass's milk are good for those in a consumption. The reason is that goat's milk is temperate and of much nourishment. Next to this is camel milk. For it is subtle and of much aquosity and humidity: whereby it may moisten them. However, this milk, through its excessive humidity, nourishes little: therefore it is not as wholesome for them as goat's milk. Yet newly drawn camel milk is wholesome for those with dropsy and for those with liver disease: for it revives the liver, as Avicenna says. Secondly, Avicenna in Canon ii. of lactation, states that ass's milk is more wholesome than other milk for dry people in a consumption. This is comparing milk with milk of other brute beasts: for it inclines to coldness and humidity and is subtle and enters more quickly, but more slowly conveys it than the milk of any other brute beast, as Galen and Avicenna (Gale\u0304) in \"de ingenio,\" book VI, chapter VII, \"de lacte,\" state. After a woman's milk, there is no other milk to assist milk. Avicenna (in the first quarter of \"preallex\") states that if any help the feverish, it is assisting milk. However, comparing assisting milk with human milk, it is not as wholesome. For human milk, taken by sucking, is most wholesome, as Avicenna states. The reason is: Avicenna states that a woman's milk is colder, moister, more akin to man's nature, swifter entered, quicker digested, and more nourishing. This milk should be given to those in consumption as near their bedside as possible and administered immediately, lest the air corrupt it. And here is to be noted that in some cases, sour or butter milk is better for folks in a consumption than women's milk or asses. First, when the fevers are ethereal, they are cast into a lake. The second is when they suspect coagulation of the milk in the stomach, either by the vehement heat of the fevers or because the stomach itself is colicky, causing the milk to turn to colic. The third is when the fevers are coupled with a putrified fever, specifically when there are not many opiates in the interior parts. Sour milk restrains the belly and turns not easily to colic, for the buttermilk of it is gone, whereby the milk lightly inflames; nor in a putrified fever does it become putrified quickly. The fourth is if the stomach is foul, for the milk corrupts lightly therein. The fifth case is when he that has the consumption disease abhors the sweet and clean milk but not the sour or butter milk. The sixth. less is the fact that cow milk and ship milk are more nourishing, as they are fatter and richer than others. Auctorium II. cap. de lacte. According to Auicen, all milk from animals that take longer than a woman to give birth is unhealthy, but the milk of those that bear equally with a woman is most healthful, as is cow milk. Rasis III. Alimentorum cap. de lacte. However, Rasis states that cow milk is the most gross milk that any beast gives, and therefore it is healthier for those who desire to be fat. The fourth lesson is that milk harms those who have a fever or a headache. Persica poma &c. explain the cause.\n\nLenit et humectat. Soluit sine febre butyrium.\n\nFour properties of butter.\nHere the author shows the four properties of butter. The first is that butter softens and makes smooth the belly through its oily nature. The second is that it strengthens the heart and makes it firm. The third is that it strengthens the sinews and makes them flexible. The fourth is that it strengthens the brain and makes it clear. is that butter is moist for it is made from the dairy parts of milk, therefore it must be moist, since milk is moist from which it is made. The three properties that Avicenna mentions are: it relieves the belly, and this is due to the slippery qualities it causes in the gut. These three properties butter induces in a body, not sick with a fever: for it helps those who have an ague, as butter with its unctuousness increases the heat of the fever. It should be noted that, though butter produces these properties, yet because of its excessive humidity and unctuousness, it is unhealthy as food. Specifically, if one uses much of it, it generates sloth and makes the food swim around the rim of the stomach; and it excessively loosens the belly and causes vomiting. Butters should not be eaten in large quantities in any way, and especially not after other food. Instead, it should be used with other food. It is very healthful.\n\nIncites, penetrates, cleans whatsoever serum.\n\nThis text reveals four properties of whey. The first is incisive or subtle. The second is washing or scouring. The third is persisting, whose property comes from the first. The fourth cleanses or purges. Avicenia denies these properties, stating that whey is subtle (Avicen, Canon of Medicine, Book II, Cap. de lacte, Rasis, Alma\u015boris). It is washing and cooling, and there is no mordication in it. Rasis says that whey expels red coler, scabs, and pushes, and also pumps in the face. It is also healthful for those with jaundice and for those distempered by excessive drinking of wine.\n\nCheese is cold, solid, gross, and hard.\n\nCheese and bread are a good food for the healthy. If they are not sane / then this is not about the four properties of cheese. First, cheese is of a cold nature. This refers to green cheese, which is cold and moist, not old cheese, which is hot and dry, as Auicen states in Book II, chapter on Ores. This can be understood through cheese that curdles only from milk without the addition of any other thing. There is some cheese of a hot nature that heats the stomach and bites the tongue through the addition of other things mixed in: such as green cheese in color. If one eats a large quantity of this, it heats and inflames the body. The second property is that cheese makes one constipated. This is true, especially if it is hard and made with much rennet. The third property is that cheese engenders gross humors. This is true of all cheese, for all cheese is made from the thicker and more earthy part of the milk. The fourth property is that cheese is nourishing and strengthening. This is true, especially if it is old and well ripened. The text states that \"pottage is mylke that binds the womb, and this and the two are one. Further, the text says that though cheese eaten alone is unhealthy, causing poor digestion, yet if one eats a little cheese with bread, it will digest with the bread and not otherwise: this is true if it is eaten by healthy people and not the sick. We spoke before about cheese being an impinger &c.\n\nIgnorant physicians tell me that cheese is harmful.\n\nBut even they do not know why it causes harm.\n\nCheese helps a weak stomach.\n\nIf it is consumed after a meal.\n\nThose who are not ignorant of medicine testify to this.\n\nThe author blames those who absolutely reject the use of cheese. He declares two benefits of it. First, cheese comforts a sick stomach. However, not every sick stomach is eased by cheese. But in other cases, all cheese harms the stomach of the seldom knotted, and every stomach weakened by long sicknesses. But new green cheese of small clams comforts a hot stomach, for as Rasis says: it represses his browns and heat. And likewise, it comforts a dry stomach through its humidity. Old cheese or very tart or much crusty cheese hurts much such stomachs. But old cheese or very crusty cheese comforts a stomach where there is much bile: for such cheese with its tartness cuts and scours away the bile. But new and soft cheese hurts such a stomach right much. And thus it appears that in some cases these hurt always, and not in others. And that new cheese is sometimes good, and sometimes old. The two uses are: the cheese eaten after other meat makes it descend down into the place of digestion: that is the bottom of the stomach. All this they know who have the very science of medicine. And of tartar cheese Rasis says: Never eat a little courtesy of it after a meal, for it does not fortify the mouth of the stomach; and takes away the excessive satiety and sluggishness of food that are known to be engendered by sweet and uncooked meats around the stomach's mouth.\n\nBetween meals sit seldom drink little.\nSo that you do not among the dishes drink.\n\nHere are two lessons. The first is that a man should drink little and often at his meal. But this thing is already declared. The second lesson is that between meals we must abstain from drink: specifically, if the food we ate is undigested in the stomach, except in great necessity compels us: for drinking then lets and breaks the digestion of the first taken food. It causes the food to descend from the stomach undigested; puts away the appetite; harms the body; and engenders the fevers and other diseases.\n\nBegin the repast with wine from the cups. Here the author states that one should begin supper with a drink. Some interpret this verse as: If you want to avoid sickness, drink at supper or begin to eat. But this interpretation is disputed. After physicians, a man should begin his supper with food, not with a drink. And although this book was written for Englishmen, they do not follow this rule: For at what hour of the day they ever drink, they eat a morsel of bread first. Therefore, this verse may be interpreted another way: Hippocrates, in Parts II and III of Apophymnisms, takes a drink as food that is moist and easy to digest, as Hippocrates says: \"It is easier to fill one with drink than with food.\" Thus, the sentence of this verse should be: It is better to begin our supper with a drink, that is, with moist and easy-to-digest food, than with heavy, hard, and difficult-to-digest food. The reason is that if we eat meat that is moist and easy to digest after eating heavy and hard-to-digest meat, it will be sooner digested by the digestive heat of the night. And when it cannot have an issue for the undigested heavy meat: it burns too much, or if it issues, it pulls the undigested part of the heavy meat with it. Therefore, it is best to begin with moist and easy-to-digest meat: so that when it is digested, it may issue out without hindrance.\n\nAfter every new laid egg is eaten, roasted and read, we must drink, and specifically a draught of wine.\n\nSingula post oua pocula sume nova.\nPost pisces nux sit, post carnes caseus assit.\nUnica nux proficit, nocet altera, tertia mors est.\n\nLessons: After eating every new laid egg, roasted and read, we must drink, and specifically a draught of wine.\n\nAfter fish, nuts should be eaten, after meat, cheese. One nut is beneficial, the other is harmful, the third is deadly. The reason may be that a new laid egg, roasted, is of right great nourishment and easily digested. It is of such a sort that in small quantity nourishes much, and principally the yolk, as was before said. Therefore, wine, which is friendly to nature, causes the egg to be more desirously drawn towards the nourishing members and helps it to enter. Another cause may be that an egg descends slowly, and drink helps it to descend. The second doctrine is to eat nuts after fish instead of service in lent. The third lesson is that after flesh we must eat cheese and not nuts: for nuts dry overmuch and so does not cheese, but it causes the meat to descend to the bottom of the stomach, where the virtue of digestion is. And this is certain, if the cheese be neither too old nor too new. Furthermore, the text has in the last verse, \"A nutmeg.\" A nut meg is wholesome for the body: it makes the mouth taste well, comforts the sight, and similarly benefits the liver, spleen, and especially the mouth of the stomach, as Avicenna says. But the common nut, called a walnut by Avicenna in his \"De Remedis,\" is harmful. This walnut, as Avicenna states, inflates and generates wind in the womb, is hard to digest, and causes one to vomit due to its heat. But the third nut, that is the nut of the crossbow, is deadly, for the crossbow slays men. Or, we may understand the nutmeg: as Avicenna says, it is venomous, therefore it kills.\n\nAdd potum piro: a walnut is a medicine, a poison.\nBring forth our own pears, without wine, they are poisonous pears.\nIf pears are poisonous, let the poisonous pears be accursed.\nIf you cook an antidote for poisonous pears, but they are raw, the raw ones are a heavier burden for the stomach, cooked poisonous pears alleviate the heaviness.\nAfter eating pears, drink potion, after eating an apple, go to the privy. In the first verse, he teaches us to drink wine after eating pears. For pears, as previously declared, produce wind and, from their own nature, generate colic and blood full of aquosity. Therefore, one should drink strong wine with them, which consumes the wind and aquosity generated by pears. Secondly, the text states that nuts are a remedy against venom, as shown at Alles Herbes de Nux and so on. Further in the second and third verses, he shows that pears eaten without wine are harmful to human nature, as explained in the first verse. Yet, although pears are not poisonous in themselves, if they were, they would kill, and poisonous pears causing such symptoms are accursed. In the fourth verse, he shows that raw pears are harmful, that is, they make the humors boil and cause colic, slee, and scab. If they are soaked, they are medicinal, as previously stated, that is, with wine, and especially eaten after other food, as they expel dregs. In the fifth verse, he says that raw pears harm the stomach; for they hinder digestion and inflate it. But soaked pears relieve a grieved stomach and dispose it naturally. In the last verse, there are two things. The first is that after eating pears, we must drink, for the reason stated before. The second is that after eating apples, we must go to the privy: for Avicenna says, \"Avicenna, two canals lead from it.\" If sweet or sour apples find any gross humors in the stomach, they force them to descend from there to the intestines; for apples are much inflammatory and engender wind, which nature expels to the inferior parts.\n\nEating cherries. Here are declared the three benefits that come from eating cherries:\n\nCerusa, if you eat it for yourself,\nCleansing the stomach, it removes the stone from you.\nAnd from its own flesh, the blood will be good.\nEating cherries. The first is that cherries purge the stomach. This is true, they say, when the stones are broken and eaten with all: for these two together scour and cleanse. The first is that the cherry stone's kernel, by its virtue, breaks the stone into one piece or bladder: and is eaten dry or made into milk. The third is that the substance or meat of cherries engenders very good blood, comforts, and fattens the body. And this is proven by experience: for we see that sparrows, which are great eaters of cherries, that in cherry time their livers are far greater than in other seasons; whereby it appears that cherries increase and comfort the liver. However, it is to be noted that there are two sorts of cherries: large and small. And of the large, there are two sorts: some are sweet, and some sour. All sweet and small cherries are unhealthy: for they lightly corrupt and breed vermin. The large and sour cherries are called cinna: and of these are two. Some are reddish and soft in substance: these should be eaten fresh and newly gathered, and at the beginning of dinner. Their nature is to cleanse the stomach and stimulate the appetite. The others are black, large, and hard in substance, especially the sour ones. These should be eaten at the beginning of dinner or supper. The reason is, by their sourness they close the stomach's opening, which leads to better and faster digestion.\n\nInfrigidant, laxant, beneficial to you at first.\nHere he mentions two benefits of eating prunes. First, prunes cool the body: hence, the Portuguese, who dwell in a hot country, always serve prunes with their food. The two prunes cause one to loosen the bowels due to their humidity and heat, as Galen and Avicenna write in their respective works on prunes. This is true if they are ripe; prunes that are not ripe are constipating and provide little nourishment as Avicenna states. And though Damaske prunes have the aforementioned benefits / but properly, they are attributed to prunes from Armenia. For prunes from the country of Armenia are better than any other; and they loosen the womb more forcefully than others, as Avicenna states. For a further explanation, you should know that ripe prunes are used, not unripe. The best prunes, and those most beneficial for human nature, are the long ones with little substance around the stone, small, hard, dry in texture, and the outer skin thin; and they should not be sweet in taste, but rather sour. This type is Damaske prunes, and such refresh and cool the body as previously mentioned. There are many other types of prunes whose use is not accepted. There are also prunes called wild prunes, which grow in the woods; these are not laxative; from them, water is distilled to help the womb. Prunes, to make one soft, must first be placed in cold water: they cool and moisten more perfectly, and by their slipperiness they ease the color they come in, thus preparing the stomach to receive food. Note that moist prunes and new ones are more alterative, though of worse nourishment and more superfluid, but dried prunes comfort more and better nourish the body. As with prunes, so it is understood with cherries. Yet, notwithstanding, the humidity of cherries is subtler and less clammy, whereby they nourish less than prunes.\n\nPersia is given to you in due order with must.\nTake thus: join nuts with their clusters.\nPassula (Passiflora) is good for the spleen, it helps the kidneys.\n\nThere are three teachings. The first is that with peaches we should drink must for two reasons: the first is because must is hot and boils in our body, which boiling and heat the peach with it cools. The second is because the peach's coldness moderates the must's heat. The cause is that peaches are extremely cold and cool the body greatly. Therefore, wine should be drunk by those who are extremely hot. This is known by experience. The manner of eating peaches and other fruits is declared in Persica poma and the like. The first doctrine is that with old, dry nuts we must eat raisins. New, red nuts are healthy by themselves, but old, dry nuts are great driers. Through their unctuousness, they lightly inflame the body, so with them raisins must be eaten, which restrain inflammation and dryness due to their moistness. Regarding nuts, more is spoken about at Allea nux and the like. The third doctrine is that raisins of coriander hurt the spleen, for they cause its opolation. However, they are beneficial for the eyes, as they provoke urine and purge the eyes through it.\n\nScrofa, tumor, glandes, fig tree, cataplasms yield.\nIunge, papaver, broken outside holds bones.\n\nHere are declared the first two. Holesome things/that come from plays made of figs. First, figs soaked in water and laid on any of these three diseases cures what is called swine yaws, scrofula, and swellings. Swine yaws, under this name, is understood to mean inflammation under the chin around the throat, also known as scrofula, which is derived from the swine-like shape of the disease, as Avicenna states in his \"III.iiii. tract, cap. de stropulis.\" By kernels are understood impostumes, which commonly occur under the armpits and in the groins. And by swellings may be understood inflammations in any part of the body. Therefore, to heal these impostumes, especially to ripen them, figs should be soaked with water: A playster made of figs. And with the water, a little curtsey of vinegar should be mixed, which will help the figs' virtue to enter. And when the figs are boiled, the figs must be beaten in a mortar, and mixed with a quart of the water they were boiled in, and so make a plaster. A plaster is properly a medicine made of some herb or flower and the juice thereof, as this verse says: \"Then make a plaster, when you place it and herb.\" The two uses are: a plaster made of figs and poppy seed joins or sets broken bones together again. A plaster of figs and poppy seed. And they must be boiled together in water without vinegar, and then pound it in a mortar and put thereto a little of the water that it was boiled in, and so apply it to the sore. The reason for this may be: because poppy seed both numbs the senses of the limbs, thereby the ache, which is wont to occur in breaking of bones, is done away, and provokes sleep. Figges draw the humidities of the body to the outer parts: which humidities may draw, retain, or hold the bones together but never perfectly knit them. There are three kinds of figs: white, red, and black. The red is venomous and grows among corn. Pediculi (lice) make Venus (desire) but each one resists.\n\nTwo operations of figs are declared here. The first: eating much of figs makes one loathsome; and this is certain if the figs are dry, as Avicenna says. Avicenna, De Ficubus II, can. ca. says that the cause is due to the maliciousness and corruption of the humour generated in them. Another cause may be that figs stimulate carnal lust and have many superfluities, increasing the seed of generation.\n\nMultiplicant mictum. They give the stomach a strict vent. \"Escula bona dura (hard pots) are good, but soft ones are better. Here are the utilities of medlars declared. The first is that they make the dregs hard and cause the waters turn into much vinegar. The second utility is that medlars make one consistent through their softness and stickiness, and therefore the text says, hard medlars are good to stop the diarrhea. However, soft medlars are better than hard: they nourish more and bind less. It is noted that medlars nourish less than apples, pears, peaches, figs, and such like, which is apparent by their easiness of relish or taste and hardness of their substance after they are ripened on the tree. Therefore, we should eat few medlars and rather in the way of medicine than food. And because they are very sticky, they are wholesome for the diarrhea. And because medlars ripen not on the tree soft enough to eat, they must be laid till they are soft: and then they are more delectable and less sticky.\" Proocate the bladder to release mustum quickly and inflate. Three properties of must are to be touched. First, must should be provoked to make one perspire, as the earthy parts in must are tightly binding the bladder when they come there, causing the bladder to avoid urine. This property is understood in musts that have long-lying lies. For musts that have gross lies are not stimulating but rather stopping and hindering urine, as before said at Impedit vrinam &c. The second property makes one urinate lightly, for the same reason shown in the first property. Thirdly, must is inflating, for the boiling that it makes in the body stimulates ventosities. The causes of these two properties are shown before at Impedit vrinam.\n\nGross humors nourish serving forces.\nProvide and increase flesh, generate blood.\nProvoke urine, soften and inflate the belly.\nCool a moderate amount, but more dries acetum. Infrigidates or macerates melancchaolic semen. Siccous infests nerves and thickens the pungent. Here the author touches on two things. First, he puts forward eight properties of ale or beer. Ale generates in a man's body gross humors, which is true in regard to wine. And depending on the diversity of the corn or coarse substance the ale is made from, the grosser humors are generated. Secondly, ale strengthens, and this is due to the best grain and well-sodded ale, as it nourishes much and therefore increases strength. Thirdly, it generates flesh, as it nourishes much and for the same reason increases the blood. And these last three properties are in stale ale, well-sodded, and made of the best grain. Fifthly, it stimulates urination. Sixthly, it makes one to urinate. And these two properties are in clear beer, as it has much hop, such as Amburgensis beer, which by reason of the hops brings about urination. And it is not good for those with a weak brain. This is because hops lightly overpower the brain. Furthermore, it inflates the belly: this is true if it is ill-sodded, as Holland's is, which inflates the most and stops, and therefore fattens right much. The eighth part is what a little curtsy ale collects. So does Holland's, Brabant's, Heynault's, and Flanders'. And this is what we use daily. And this recipe is for certain in respect to wine. Note that ale can be made from oats, barley, and wheat. And as the grain is altered, so is the complexion of the ale. Ale made from barley inclines more towards cold, for barley is cold. Ale made from barley and oats stops less and generates less wind and less nourishes. Ale made from wheat malt inclines more towards heat, nourishes more, and stops more. The grosser the ale is, the worse it is, the subtler the better. Farther, ale made of things that make one drunk is worse than that of darnel. For this grain specifically engenders headache and hurts the senses. Furthermore, in the text are five properties of vinegar. The first is that it dries. For Auicen says, it is a strong drier. Auicen, Canon 2, cap. de aceto. Auic. III.i, doctor v. And therefore physicians advise its use with food and drink in times of pestilence. For Auicen says, he who uses vinegar with his food and drink in pestilence time needs not fear the sickness. The second is that vinegar of its own property cools. Thirdly, it makes one lean, by reason that it dries. And this is for a truth, if one takes it quickly, as Auicen says. Yet never the less, Auic. III.i, doctor iiii, cap. v. Continual use of vinegar, especially fasting, causes many inconveniences: it weakens the sight, hurts the breast, causes a cough, harms the stomach and liver, and heavily oppresses the senses, causing them artificially painful symptoms, trembling, and shaking. Fourthly, vinegar induces melancholy, as it cools and dries. Fifthly, vinegar diminishes the seed of generation, as it cools, dries, and makes one lean. Rasis puts forth these propositions, saying: Vinegar is cold and dry, which makes one lean, destroys strengths, diminishes the seed of generation, enforces black bile, weakens ruddy sanguine bile, and makes the meat subtle, which is mixed with it. In the last verse, the author puts forth three things. First, that vinegar harms lean people, as it dries and its tartness makes it dry even more. Like joined to like makes one more furious. And every Decayed complexion is helped by the contrary, and is brought into a worse case by the like. Secondly, vinegar hurts the senses, and thirdly, it makes one lean, as was before said. Rape comforts the stomach; it digests well and is not harmed by it. Secondly, rapes produce wind, as experience shows. Thirdly, rapes provoke urine. Besides these properties, Averroes says that rapes greatly comfort the sight. The harm of rapes is that the continuous eating of them harms the teeth. In the last verse, he says that rapes cause throes or gnawing in the belly because they multiply ventosities, as this verse says:\n\nVentum sepe rapes, if you want to live, rapes.\n\nThe tails of rapes lighten the belly. Farther note, roots rapes are best for nourishing the human body, as apparent in their sweetness in taste. All sweet meats nourish more than bitter or sharp ones. Therefore, since rapes are sweetest of all roots and less sharp, they are most nourishing as food. However, they engender gross melancholic blood if not well digested. And it is good to purify them from the first water and in no way to eat them raw. They stimulate bodily lust and cleanse the ways that urine runs.\n\nSlowly the heart is digested, and the stomach should be improved in extremes.\nGive the tongue good nourishment, medicine.\nThe lung digests easily, it quickly wears out itself. E\n\nFive things are noted in this passage. The first is that, according to Rasis, the haricot roots (rapes) nourish little. The second is: The male liver is ill-tempered in digestion and slow in descending: this is due to it being a senory organ and fibrous. Therefore, it digests ill and engenders ill blood. Furthermore, the text states that the extremities of the liver, such as the bottom and edges, are better digested: this is because those parts are more fleshy and fat. The third is that the yolk is nourishing and that which touches the rota, as Avicenna says, because it is fleshy and of easy digestion. Among all other things, a roasted pig's tongue, the skin scraped off, is like brown: as princes know. A net is not very wholesome. But for all this, these delicate fellows, or they roast a nettle tongue, they stop it with cloves, whereby the moistness is diminished, and the meat is more apt to eat. The fourth is that the lights are easy to digest and easy to be voided out, and this is due to their natural softness. They norishment is unhealthy for human nature; it is little and fleshy, as Avicenna says. It is to be noted that although the light of a turnip is unhealthy to eat, it is medicinal for a bed or a sore, if it is laid hot there, as Avicenna states. The five-fold is that a hen's brain is best: Avicenna, who (as Avicenna says), stops nosebleeds. It must be eaten with salt or spices; for it, of itself, makes one vomit. And physicians say that chickpeas' brains increase memory. The brain of a hog is unhealthy for man, but the brain of a sheep, of a hare, or of a rabbit, may be eaten with salt or spices. And of the brain we have spoken more largely before, in Nutrit and Impinguat and so on.\n\nSemin feniculi fugat, & spiraculi culi.\n\nHere is declared one doctrine of fenel seed called maratrum, which expels wind: Eating of fenel seed. By reason it is hot and dry. And here is noted that eating fennel seed, as physicians say, engenders four commodities. First, it is wholesome for the ague. Second, it avoids poison. Third, it cleanses the stomach. Fourth, it sharpens the sight. These four utilities are rehearsed in these two verses.\n\nThese two drive away marsh fever and poison,\nAnd purge the stomach, and make the sight acute.\n\nMoreover, Avicenna rehearses these four properties. Avicenna, in his second book, chapter about fennel, and concerning the last of the four, he says: Democritus deemed that venomous worms desire new fennel seed to comfort and sharpen their sight; and serpents, after winter, issuing out of their caves, rub their eyes against fennel to clear them. Furthermore, note that fennel digests slowly and nourishes little and ill: and therefore it is used as a medicine and not as food. Wherfore it ought not to be used in the regime of health, but to expel the unwholesomeness of other foods: As we sometimes eat peas with lettuce, to resist the coldness and humidity of the lettuce: so likewise fennel may be sold with gourds and rapes, to withstand the unwholesomeness of them.\nAnise improves the appearance and comforts the stomach.\nAn abundance of anise is superior.\nHere the author reveals two uses of fennel. First, fennel comforts the sight, and secondly, the stomach: because it purifies the stomach and heats it, and for the same reason it comforts the sight. Most harmful for the sight. For nothing harms the sight more than the uncleanness of the stomach. For from the unclean stomach ascend unclean vapors that trouble the sight-spirit. These are the two properties of sweet fennel. And besides these, Avicenna writes two canons on anise. Auicen reveals many other profits of dyle: it soothes sore throats, breaks wind, quenches thirst, caused by salt moistness. It opens the operations of the liver and spleen, generates humidities: similarly of the rain, bladder, and matrix. It provokes urine and menstrual discharge. It cleanses the matrix from white humidities and strengthens carnal lust.\n\nIf blood has flowed out, spodium consumed quickly heals.\n\nHere the author puts forth one convenience of spodium: and that is that spodium, by its own virtue, coagulates the liver: and so the liver, being the original fountain of blood, retains the blood more effectively. (Book II, chapter ca. de spodio.) Auicen also says that spodium is the roots of red stones. It is said that these roots, moved by the wind and rubbing against each other, burn one another. Symon the Ionian states that spodium is a thing whose origin is unknown to us: it seems to be a thing burned and divisions of red flames. It not only helps the bloody fly, but also the lascivious and spitting, as Rasis states. It also helps a sharp ague and is comforting against its shaking, and for excessive colic it helps the stomach, as Avicenna says. And just as spodium helps and comforts the liver, so there are other medicines that have a similar appearance and similar properties to comfort other special members: mace for the heart, musk for the brain, lykers for the lights, caper for the spleen, and galingale for the stomach, as is evident from these verses.\n\nGaudet eparspodio / mace cor / cerebrum quoque musco.\nPulmoliquiricia / splen / epar / stomachusque galanda.\nVas condimenti preponi debet edenti.\nSal virtus refugat / & non spaciumque saporat.\nNam sapit esca male / que datur absque sale.\nVrunt persalsa visum / spermaque minorant.\n\nSymon the Ionian asserts that spodium is an unknown substance, resembling burning red divisions. It benefits not only the fly with blood but also the lascivious and spitting, as Rasis states. It also alleviates a sharp ague and is comforting against its shaking, and for excessive colic it aids the stomach, as Avicenna says. Similar to spodium's effects on the liver, there are other medicines with similar appearances and properties to comfort other specific organs: mace for the heart, musk for the brain, lykers for the eyes, caper for the spleen, and galingale for the stomach.\n\nGaudet eparspodio / mace cor / cerebrum quoque musco.\nPulmoliquiricia / splen / epar / stomachusque galanda.\nVas condimenti preponi debet edenti.\nSal virtus refugat / & non spaciumque saporat.\nNam sapit esca male / que datur absque sale.\nVrunt persalsa visum / spermaque minorant. This text discusses three aspects of salt. First, salt should be placed on the table before any other items, as common verses suggest: \"Place first, respond first.\" Salt resists poison for two reasons. First, as a drying agent, it absorbs moisture that could corrupt. Second, it suppresses and draws out moisture from the body, preventing the entrance of poison, which typically enters through the pores. The third beneficial quality of salt is that it makes food savory. Food is rarely savory without salt, as the third verse states. Fourth, the author outlines four disadvantages of overly salty food or meat. First, excessively salty food impairs vision for two reasons:\n\nEt generat scabiem / prur.\n\nThis text introduces three concepts regarding salt. Initially, salt should be placed on the table before anything else, as common verses suggest: \"Place first, respond first.\" Salt offers two reasons for its poison-resisting properties. First, as a drying agent, it absorbs moisture that could corrupt. Second, it suppresses and draws out moisture from the body, preventing the entrance of poison, which typically enters through the pores. The third advantage of salt is that it enhances the savory taste of food. Commonly, food lacks savory flavor without salt, as the third verse indicates. Fourth, the text discusses four drawbacks of overly salty food or meat:\n\n1. Excessively salty food impairs vision for two reasons:\n\n1.1. Salt draws moisture from the eyes, potentially causing irritation or discomfort.\n1.2. Overconsumption of salt can lead to swelling, which may obstruct vision. The first is that salty things dry excessively, which is contrary to the eyes, as the philosopher says. The two causes are: first, that very salty foods generate itching and puffiness in the manner described before. Of mordicant foods being in the stomach, mordicant fumes are lifted up, which, by their puffiness, hurt the eyes and make them very red. And therefore, those who make salt have commonly red eyes. The second harm is that very salty foods diminish the seat of generation: because very salty food dries right much all the humidities of the body, thereby also the seat of generation is dried and lessened. The third harm is that it engenders the scab: because salt generates a sharp biting humor conducive to scab. The fourth harm is that it aggravates itching: because it generates a mordicant itching humor. And these four. Hurtis Rasis remembers speaking of salt as follows: Further, it burns their blood more than they take in large quantities; it weakens their sight, diminishes the seat of generation, and causes itch and scab; and besides these injuries, very salty food engenders ringworms, dry scurf, morphic conditions, and leprosy in those disposed to it, and obstructs the passage of urine when prolonged. Yet, when it is slightly reduced, it takes away loathing and makes one have a good appetite.\nThree salts remain vigorous: tart, bitter, and sharp.\nAlget, acetosus, is such a Pontic stipan and united, and insipid, sweet, gives temperament.\nHere are put the qualities of all sauerines. First, he says that these three sauerinesses or relishes, salt, bitter, and sharp, heat the body that receives them. Secondly, he says that these three sauerinesses, tart, stiptic, and Pontic, cool. Thirdly, he says that these three: vnctuous, sharp, terse, and sweet are temperate. Further, in the seventh book of Auicen's Canon, tractate i, chapter iii, sharp, tart, bitter, and unctuous are named sharpe, and among these tastes, unctuousness is taken for sauereness, as the text states. And among these tastes, there are nine and sauereness is taken for every thing judged by the taste. And among these tastes, there are three hot ones, as the text says: salt, bitter, and sharp. And, as Auicen says, the sharp is the hottest, and next is salt, and then bitter: for as much as the sharp is stronger to resolve incidentis and scour than bitter. And then salt is like bitter, combined with cold humidity. And of these tastes, next is stiptic, and then eger. And therefore all fruits that come to any sweetness have first a tanginess punctive, of a vehement coldness; and after that, by the digestive heat of the sun, the fruits are digested, there appears in them astringency; and after they decline to sourness, as grapes, and then to sweetness. Though tartar is not so hot as astringent, yet through its subtlety and persisting property, it is in many cases colder. And Avicenna's punctive and astringent are in talage very similar; but the astringent causes the upper part of the tongue to be sharp and rough, and punctive causes the tongue to be rough within. Three of these talages are temperate, neither exceeding heat nor cold, such as sweet, unctuous, and unsavory: for though sweet is hot, yet there appears no mighty heat in it, as Rasis says. And every talage has its own operations, as Avicenna and Rasis say. The operations of sweet, according to Avicenna, are those of digestion, softening, and increasing nourishment. Nature lovingly desires these operations, and the attractive virtue draws them in. After Avicenna, sweet engenders much ruddy color and stimulates the liver and spleen, especially if the said members are receptive. This is followed by phlegm. It softens the stomach, comforts the breast, and lightens it. It fattens the body and increases the seat of generation. The operations of bitter, according to Avicenna, are sharpening and washing away. After Rasis, bitter heats and dries strongly and lightly reduces blood's adust malice and augments ruddy color in it. The operations of purgative talc, according to Avicenna, are contraction if the purgative is weak, or expression if it is strong. After Rasis, purgative cools the body, dries the flesh, and diminishes the blood if one uses it frequently. The following text describes the effects of certain types of food according to Avicenna and Rasis:\n\nAlso, comforts the stomach; binds the womb; and engenders melancholic blood. The effects of astringent food, according to Avicenna, are contrary: thickening, hardening, and holding. Rasis, however, likens the effects to those of purgative food, although weaker: for he seems to consider astringent food as a type of purgative. Avicenna states that the effects of unctuous food are soothing, slippery, and have small digestion. Rasis, on the other hand, softens the stomach, makes one lazy, and fills one or causes one to take more food if necessary: it heats, particularly for those vexed with a fever and have a hot liver and stomach. It moistens and soothes the body; but it increases phlegm and sleep. The operations of sharpness are resolution, incision, and putrefaction, according to Avicenna. After Rasis, he increases heat and lightly enflames the body, burning the blood and turning it into red color, then black. The operations of salt talc, according to Avicenna, are to scour, wash, dry, and allow putrefaction. The operations of sharp talc, according to Avicenna, are to cool and divide. After Rasis, it restrains color and blood and restrains the belly if the stools and guts are clean. But if there is much mucous matter, it makes the belly slake, cools the body, and also weakens the virtue of digestion, specifically in the liver. It harms the sebaceous glands and sensitive members, it dries the body, but it strengthens the appetite. However, Rasis says that some unsavory things nourish well, and that is such as is temperate. There are some that heat temperately, and others that cool temperately. If moisture is joined with it, it moistens; and with a dry thing, it dries. These two make a soporific wine. It purifies the teeth and makes them sharp. That which is less abundant fills it up, and that which is more abundant diminishes it.\n\nFour commodities of soporific wine are declared here. The first is that it purges the teeth, as wine alone or bread alone remain longer in the mouth. Therefore, the filth of the mouth is better consumed, and the mouth is better purged. The second is that it sharpens the sight: for it prevents the ill fumes from ascending to the brain, which, by their mingling together, darken the sight. And this is because it digests all ill matters in the stomach. Thirdly, it digests imperfectly digested meats: for it closes the mouth of the stomach and comforts digestion. Fourthly, it reduces excessive digestion to a mean. All this is true: first, the bread soaked in wine, is to be toasteds or dried on embers. I command that this be observed by all. It is approved as it is, unless it is necessary to change. Hippocras is a witness: for ill disease follows bad pestilence. Metha is stronger than uncertain medicine, a certain diet. If you do not care for it, you are a weak ruler, and poorly care for it.\n\nHere are certain doctrines. The first is that it is good for all people to keep a customary diet. By diet is understood the administration of food and drink. The reason is this: breaking from customary use causes great harm, for custom is another nature. Therefore, as it behooves us to keep nature, so likewise it behooves us to keep custom. And as it behooves us to keep the customary administration of food and drink, even so it behooves us to observe custom in other things not natural, for the same reason. If a man wants to work much or little, or go with other labor, or take another time, or in any way uncertain, it will greatly weaken him. Similarly, in man's diet, sleep, watch, and such like accidents, good custom must be observed, whether laudable or indifferent in goodness or harmful, in respect to the change. And note that those accustomed to labor and exercise themselves in any kind, be they feeble or old, are less affected by it and labor more strongly than young, unaccustomed ones, as Hippocrates says in aphorism II. The custom before taken is lighter, as is said in the aforementioned aphorism. And this is why old and feeble craftsmen do that which is stronger and younger than they can naturally, and it harms them less: for example, a feeble old miller lifting a heavy sack, or a smith laboring with a greater hammer than a younger man is accustomed to. The two reasons are that great harm follows a change of diet, as Hippocrates states, except when it is necessary. Firstly, it is necessary to change it when grievous diseases would result from it: such as the custom of feeding on unhealthy foods, which at length of necessity will breed in us unhealthy diseases. Such a custom and the like must needs be amended and changed by little and little, but not suddenly. For all sudden changes hurt greatly, especially from one thing customary to another unfamiliar. Secondly, it is necessary to change it to lessen the harm to us if we happen to change our diet. For he who accustoms himself to all manner of diet will harm himself less. And this must be understood to be about other things not natural, for as Hippocrates says in Aphorisms, a thing long accustomed, though it be worse than those we have not used, harms the body less. Therefore, it behooves us to use unfamiliar things. And here is to be noted that every man should take heed how he accustoms himself to one thing, be it never so necessary, for it is dangerous for him if he must abstain from this custom at other times. Therefore, every body should be disposed to endure heat and cold, and all motions and nourishments, so that the hours of sleep and waking, the house, bed, and garments may be changed without harm: which thing may be done if one is not near in observing custom. Therefore, other times it is necessary to change customary things. Thus says Rasis. The third doctrine is that the more effective way to heal a patient, according to Rasis in \"De Conseruat. Consuet.,\" is to administer a certain diet. If the physician neglects this and provides an inappropriate diet, he foolishly governs his patient and harms him instead. Note that there are three types of diets: gross, which is the common people's diet; moderate, which is called skinner; and mean, which is called certain. The skinner diet is divided into two parts: declining towards the gross diet, such as pork, roasted eggs, and small chickens; and declining towards the skinner diet, such as melicratum and wine of pomegranates. The certain diet, which is called mean, consists of barley and peas that do not go together. This certain diet is beneficial in many diseases but not in all. In long diseases, the patient's strength with such a meager diet cannot endure to consume the sickness without great debility. Therefore, in such diseases, the food must be ingrossed. Likewise, it is unhealthy in sharp diseases, those that end within three days or sooner. In most slender diets is best, as Hippocrates says in Aphorisms. The most sourish help is to diet the patient according to his strength and bodily might.\n\nQuality, what, when, how much, how often, where giving.\nNote: The food should be prescribed by the physician.\n\nThis text refers to six things for the physician to consider in administering a diet. First, of what quality the food ought to be: for in hot diseases, we must diet the patient with cold food; in moist sicknesses, dry food; and in dry sicknesses, moist food. Yet the natural complexion must be observed with the diet like it. Galen says: Ga. The hotter bodies require the hotter medicines: the colder bodies the colder medicines, and so on. The thing is, of what substance should the meat be? Those who are strong and lusty, and engage in great labor, must be dieted with grosser meat: for in them the way of digestion is strong, and they ought not to use slender meats such as chickens, capons, veal, or kid. For these meats will burn or be digested too quickly in them. Therefore, they must needs eat often. But noble men and those who live quietly must use a diet of slender substance: for in them the digestive power is weak and not able to digest gross meats such as bacon, beef, and sun-dried fish.\n\nLikewise, those who are sick with sharp diseases ought to use a slender diet more than those who are sick with long diseases, such as a fever quartan. The third is what time a diet ought to be given: for those in good health ought particularly to consider custom. Therefore, those who rise annually in summer and eat but two meals a day. Meles should eat around the hour of 10 or a little before, and not wait until noon because of the excessive heat. Likewise, they should sup around the hour of 6 or a little after. However, in winter they should dine at 11 or 12, and then sup at 8 or a little after. Special consideration should be given to the dining times of sick people. Those who have an ague when it begins to bother them, or a little before or after, should not eat anything. If one eats a little before the fit comes, nature, which should be focusing on digesting the food, is diverted another way. If one eats soon after the fit has passed, it is unhealthy; for the virtue of digestion is very weak due to the fit having passed. Therefore, they must eat long beforehand so that the food can be digested or the fit comes. Orels long after the fit is gone, when nature has come to its due disposition. This is true, except for the great feebleness of nature: for he must eat at all times, as Galen states in the gloss of this aphorism. Contemplate this fourthly, the quantity of the meat must be considered: For as was before said, in summer we must use a small quantity of meat at every meal, for then the natural heat is weak due to the excessive resolutions. But in winter we may eat a great deal of meat at a meal. For the digestive virtue is strong, when the natural heat is weakened through constant cold, as was said at Temporibus veris and so on. The fifth is, how often we should eat in a day: For in summer we must eat more often than in winter. In autumn and spring, a little at each meal, as was before said. Like wise, if the digestive virtue is weak, we must eat little and often: but if the digestive virtue is strong, we may eat much & make few meals. Sixthly, the eating place must be considered: which should not be too hot nor too cold, but temperate.\n\nThis text declares three things. The first is that the broth of coleworts, and especially the first broth, if they are sodded, loosens the belly: because in the leaves and outer parts of coleworts is a soapy scouring virtue, weakly cleansing and lightly separable by small decotion or boiling; which, spread abroad by the same water, is made laxative. And this is why the first water coleworts are sodded in is laxative rather than the second. The second is that the substance of coleworts, after they are boiled, retains the belly: because all their laxative virtue is taken away by the decotion, and the earthy dry substance remains, which binds the womb. The iij is that both taken together, the broth and substance of colewort heal the belly: because the scouring soap virtue remains in the water, which leaches all. And note that colewort engenders melancholic humors & ill dreams; they harm the stomach, nourish little, darken the sight, cause one to dream, and they provoke menstruation and urine, as Avicenna and Rasis say. Furthermore, note that the decoction or sediment of colewort keeps one from drunkenness, as Aristotle's III. Part. Problems ask for what skull colewort keeps one from drunkenness. And this thing is affirmed by Avicenna and Rasis. The reason, as some think, is the gross fumes, Avicen II. Canon, Rasis III. Almansor. That by eating colewort, the fumes are lifted up to the brain, engrossing the fumes of the wine, which engrossing lets them enter the brain. Aristotle in the said place states that anything that draws the moistness of wine from the body expels it, while that which keeps the body warm keeps it from drunkenness. Cole words are of such a nature; therefore, and so on. Colewort's nature he proves as follows: By the use of colewort, the undigested humidities of the wine are drawn from the entire body into the bladder, and through its coldness left in the stomach, which keeps the entire body warm. Thus, by this means it keeps a person sober.\n\nFor the subtle superfluities that could not descend naturally due to the wine's heat causing them to ascend upward towards the brain, are repressed downward and, by virtue of this use, drawn to the bladder.\n\nThe ancients discovered malware because it softens the root.\nMalware roots loosen the feces.\nVulgar people did not notice this, and they frequently gave it as a remedy for diarrhea.\n\nHere are three effects or uses of malware. First, malware softens the belly. For it is one of them that mollifies Molly. There are four that mollify: malows and double malows, branca,ursina, and mercury, of which most commonly clisters are made to mollify all indurate and hard matter in man. There are two sorts of malows: one bears a red flower, the other a white one; and this last one mollifies more than the first. The two effects of malows are: the malow root is shown, and suppositories are made from them, such as physicians are accustomed to make from mercury, which draws out the indurate matter and dregs. The third effect is: malows cause the menstrual flux in women, and this through their great moistening and slipperiness: whereby the veins about the matrix soon pour out, as Platearius says, and as it appears by experience.\n\nMentir menta, si detur repellere lentam.\nWorms harmful to the stomach and intestines (ventris lumbricos). A mint should not be called a mint unless it can kill worms in the belly and stomach. A mint has a strong, bitter flavor, and just as wormwood kills worms, so does the mint. The juice, used like wormwood, must be drunk and not the substance. However, note that because it is hot and dry, it is unhealthy as food, as it burns the blood. But in medicines, it is healthy, as it comforts the stomach, heats it, and stops yelling and digests, and prevents phlegmatic and sanguine vomiting; and through inflammation, it strengthens bodily desire and prohibits spitting of blood; it is very healthy against the biting of a mad dog. If you crush mint into milk, it will never turn into cheese, as Ausonius says in book II, chapter on mint.\n\nWho dies when savory grows in the garden?\nThere is no medicine against death in gardens. Salvia comforts the nervous one, and with its help acute fever flees. Salvia, castoreum, laudanum, and veris presses, Nasturtium heals paralyzed limbs. Salvia, savior and advisor of nature.\n\nIn this text, the author touches upon four things. First, he demonstrates the great utility of sage: why a man who has sage growing in his garden lives. He answers in the second verse that no medicine growing in the garden can withstand death, although in the garden grow medicines that keep the body from putrefaction and decay. Natural humidity is not easily consumed away, as Avicenna teaches in Avicenna III.i.: \"The science of medicine does not make a man immortal, nor does it surely protect our bodies from external harm, nor can it assure every man to live until the last term and day of his life.\" Things ensure us that it comes from putrefaction and corruption, and defends that natural moisture is not easily dispersed and consumed. Secondly, sage has three effects. The first is that it comforts the senses: for it dries humidities by which the senses are weakened. The second is that it takes away the shaking of the hands: because it comforts the senses, as was said, and now all things comforting the senses remove trembling, for trembling comes from weakness of the senses. And therefore old men and women especially put sage leaves in their food and drink. Thirdly, sage lets the sharp ague approach us: because it dries humors, it lets them putrefy, whereby a sharp fever might be engendered. Furthermore, note that sage is hot and dry, and therefore it is not very wholesome alone as food. Yet because sage greatly comforts the senses in health, people use it in two ways. Sage. First, they make sage wine: which they drink specifically at the beginning of dinner or supper. This wine is healthy for those with palsy or falling sicknesses, moderately taken, and after the purgation of the accidental matters. Secondly, they use sage in sauces: it stimulates the appetite and especially when the stomach is full of ill humors, raw and undigested. There are two kinds of sage. One has broad leaves. Another, commonly called noble sage, whose leaves are more narrow and smaller: physicians call it silifagus. Thirdly, it mentions six medicines good for the palsy. It is said that sage, castoreum (which is a beaver stone), laudanum, primrose, watercress, and tansey, cure and heal members affected with palsy. Why sage helps it has been shown, for it comforts the senses, which by palsy are weakened. And also because sage is hot and dry, it consumes the phlegmatic matter remaining in the senses, from which palsy grows. And that castoreum is beneficial for palsy, as it appears most comfortably heating and drying for the senses. According to Avicenna, in \"De castoreo\" (Book II, chapter on castoreum), it is subtler and stronger than any other heating and drying agent. He further states that it comforts and heats the senses, alleviating shaking, cramps, and numb limbs caused by palsy. Additionally, Avicenna recommends taking as much castoreum as a pea and tempering it with spike oil for earaches. Castoreum has many other virtues, as Avicenna describes. Castoreum is the stones of a beaver. The oil of castoreum is also particularly effective for palsy after the matter has been expelled; it consumes the remaining palsy matter and comforts the senses. Of laudanum, it is noted for its sweet scent, which comforts the senses, and its heat, which consumes palsy matter. And also of primroses appears, for with its sweet savor and heat, it comforts the senses. This flower is called primula veris because it is the first sweet-smelling flower that sprouts in spring. The \"v\" is watercress, for it is hot, dry, subtle, incisive, and resolutive: whereby it takes away the matter of palsy. And Avicenna says, it comforts all mollification of the senses, for it heats and draws out phlegm, and cleanses the senses from phlegm: and physicians advise us to eat watercress in Lent because Lenten meat is phlegmatic. Watercress is a comely herb growing in cold, stony, and watery places, where there are many wells. The seventh is tansey: The virtue of this herb is to purge phlegm and, with it, heat dries the senses. Also, it purges a man of worms and the matter whereof they are engendered. And therefore French men commonly use eggs for this in the Easter week / to purge away the fishy flame / to which worms are soon engendered. At the end of the text, the author says / that sage is called the savior and keeper of nature.\n\nNoble is rue / because it gives sharpness to the eyes.\nA man who sees will appear sharp with rue.\nRue diminishes the desire for intercourse in men / increases it in women.\nRue makes chaste / gives light / and is an appetizer.\nCooked rue makes places free of fleas safe.\n\nThis text declares four properties of rue. Four properties of rue are Auicen's two canons \"de ruta.\" First, it sharpens the sight and properly the juice thereof, as Auicen says: and as was said before at Alles Angles ruta. The two following lines are incomplete. The desire of carnal lust in men is diminished, but in women it is augmented. This is due to the fact that in men, rue, by its heating and drying properties, diminishes the seat, which is subtle and of the nature of the air. However, in women, rue makes the seat subtle and heats it, for in them it is watery and cold. Therefore, it stirs them more to carnal lust. The third property is that the water in which rue is soaked quenches thirst. When cast and sprinkled about the house, it drives away fleas, and, as physicians say, it cools them. And, according to Avicenna, when the house is sprinkled with the water of wild gourds, the fleas leap and flee away. And similarly, the water in which black thorn is soaked has the same effect. Avicenna further states in Book VI, Treatise III, Chapter on Repelling Public Pests. Some have said that if goat's blood is put in a pit in the house, fleas will gather there and die. And likewise, if a log is anointed with the grease of an irch, fleas will gather there and die. Fleas cannot abide the taste of coleworts or leaves of oleander. Some say that nothing is better to avoid fleas than things of strong flavor: therefore, review, myrtle, horse myrtle, and hops are good, and above all things, horse dung or horse stable is the chief.\n\nThe house sprinkled with the decotion of rape seed kills fleas. And the perfuming of the house with a bull's horn drives away fleas. Yet to take fleas, nothing is better than to lay blankets on the bed, for there they gather themselves.\n\nDecepis medicis non consentitur. (Decepis the medical men do not agree.)\n\nColericiis non esse boni (Colericii are not good). Galenus says.\n\nFlegmaticis vero multum docet esse salubres (Flegmatics, however, teach much to be healthy, especially for the stomach and the spleen to create color).\n\nContritis cepis loca denudata capillis (In crushed celery, bare places of the hair).\n\nSepe fricans poteris caputis reparare decorum (Often rubbing, you can repair the decorum of the head). The author speaks of onions and declares five things. Firstly, regarding their operation: Some say they are good for phlegmatic people, while others say otherwise, as Rasis states that they engender superfluous and phlegmatic humors in the stomach. Secondly, Galen asserts that they are harmful for choleric people because, as Ausonius says, onions are hot in the third degree, and therefore they harm hot, choleric individuals. Thirdly, onions are wholesome for phlegmatic people because they are hot, pungent, subtle, scouring, and opening, which enables them to digest, cut, make subtle, and wipe away phlegmatic and clammy humors in phlegmatic individuals. Fourthly, onions are wholesome for the stomach because they purify it from phlegm and heat it. Therefore, Ausonius states that eating onions through their heat comforts a weak stomach. And therefore they make a man well colored: For it is impossible for one to have a lively color if his stomach is very fleumatic or filled with ill, raw, and phlegmatic humors. The five is onions sodded and stamped; they restore ears again if the place where the ears were is rubbed with them. This is true when the ear goes away through stopping of the pores and corruption of the matter under the skin. For onions open the pores and resolve the ill matter under the skin and draw good matter to the same place. And therefore, as Avicenna says, frequent rubbing with onions is very healthful for bald men. Avicenna, De praeceptis, II. can. ca. de curatione alo perie. Therefore, the text concludes that rubbing with onions prepares the beauty of the head: for ears are the beauty of the head. For further knowledge on onion operation, they stimulate carnal lust, provoke appetite, bring color to the face, mixed with honey they destroy wastes, engender thirst, and hurt the understanding (as Avicenna says). A further note: onions, honey, and vinegar combined are good for dealing with a mad dog. And therefore, some add these two verses to the aforementioned text:\n\nAppositas perhibent morsus curare caninos. (Appositas say to heal the bites of dogs.)\nSi trite cum melleprins et aceto. (If rubbed with honey and vinegar.)\n\nBut this is spoken before in Allaea nut and so on.\nAnd a moderate amount of dry, hot, and yellow mustard seed.\nIt gives tears and purges the head, clears it.\n\nThe author touches on two things here first, he puts the mustard seed complexion, of mustard seed, saying that mustard seed is a little hot and dry grain: which is true, for it is hot and dry to the touch. The third degree after Avicenna's Canon, in the chapter on sesame, states that mustard seed has three properties or effects. The first is that it makes the eyes water: Mustard's great heat makes the humidities of the brain subtle and releases them, causing tears to flow. The second effect is that it purges the brain, cleansing it of the fetid humidities of the head. Additionally, it puts thyrllis in the nose through its mordication, causing one to sneeze. Therefore, it is put in the nostrils for those with apoplexia, as sneezing purges the brain. Likewise, mustard seed, through its great heat, dissolves and loosens such phlegms that obstruct the brain's passages, leading to apoplexia. Thus, it appears that mustard seed is a great purger, consumer, and cleanser of fetid humidities. The third effect is that it counteracts poison. (Avicenna loc. prealleg) For Aurecen says that venomous words cannot endure the smoke of mustard seeds. Crapula is discussed, the pain in the head, and heaviness. They call the purple violet a remedy for decay. The prophets of Hercules are said to be three priests or effects of violets. First, violets delay drunkenness: because violets have a temperate sweet taste which greatly comforts the brain; for a strong brain is not easily overcome with drink, but a weak one is. Also, a violet is cold, which cools the brain and makes it unable to receive any fume. The second effect of violets is to slake headache and grief caused by heat, as Aurecen, Rasis, Almaeus, and Mesue say, because violets are cold, they withstand hot causes. The third effect of violets is to help those who have falling sicknesses. Though some say this, yet this effect is not commonly ascribed to violets. And therefore if Violettis has this property, it is only due to its sweet smell, which comforts the brain; this strength is not harmed by small gifts, and therefore does not fall into epilepsy (which is called the little apoplexy, caused by stopping of the sensible senses).\n\nEgris dat somnum, vomitum quoque tollit ad usum.\nCompescit tussim veterem, colicisque medetur.\nPellit pulmonis frigus, ventrisque tumorem.\nOmnibus & morbis subueniet articulorum.\n\nThis text reveals seven properties of nettles. First, nettles make a sick body sleep. For it is subtle, cutting, and scouring of phlegm and gross humors, disagreeable to nature and hindering sleep. Secondly, it eliminates vomiting and habituation to it: because vomiting and paroxysms are caused by a clammy humor, which the nettle cuts. Thirdly, the nettle suppresses the old cough, especially honey, in which nettle seed is tempered. For the nettle drives the clammy phlegm out of the breast, as Rasis says. \"Auc. ii. ca. cap. de ut. And Auchen says of the nettle: that when it is drunk with water, it has two effects on the Enula cup. First, it comforts the heart string, that is, the rim of the stomach is properly called the heart string or vital members, which are near the heart and especially the heart root. The comforting of the stomach rim appears in that the sweet-smelling nettle root comforts the sensory members. The rim of the stomach is a sensory member. Second, it comforts breathy members. For wine made of nettle, called vinum enulatum, Auchen (De Enula, II, can. ca. de enula) cleanses the breast and lightens or loosens, as Auce says. Also, nettle swallowed down with honey helps a man to spit, and it is one of those herbs that rejoice and comfort the heart.\" The effect is the use of this herb, in conjunction with rue, is very beneficial for those who are burst. This primarily pertains to burstness caused by wind: these two herbs dissolve it. Additionally, enula is good for a stomach filled with yellow bile and opens passages of the liver and spleen, as Rasis states. It also alleviates all pains, cold ailments, and wind-related issues, as well as inflammations, according to Avicenna.\n\nCum vino coleram nigram potatum repellit (This herb, when boiled in black wine, repels gout).\n\nSic dictum veterem sumptum curare podagrum (This herb is said to cure old gout).\n\nHere are put two effects of hill wort.\nA remedy for colic. First, hill wort, and primarily its water, taken with wine, purges black colic. Secondly, hill wort heals an old gout. The property of this herb is to melt and dissolve phlegm, which very often becomes engorged in the gout. And note, according to Platearius, hill wort is hot and dry in the third degree. The substance is subtle, its virtue comforting, through the sweet smell of its substance it opens, and of its firey nature or essence it consumes by burning and dripping.\nIllius sucus retains flowing hair,\nAlitus is said to soothe toothache and care for tooth pain.\nEt squamas succus sanat cum melle perunc.\nHere he puts the three effects of watercress. Watercress first retains falling hair if the head is anointed with it, or if the juice or water is drunk. This effect Auicen touches upon, saying: Auctorita II. cap. de The damp or anointing with watercress is a cure for the ache, especially if the ache comes from cold, for it resolves, heats, and appears to do so at Cur moriatur homo. Thirdly, the juice of watercress taken with honey or the place anointed with it removes scales that cling to one's skin, as such scales are engendered of salt flame. Watercress, as it is said, purges all flame. Therefore, if it is drunk, it resists the cause of scales, and the place anointed with it avoids scales, especially when mixed with honey, for honey is a cleansers and helps the watercress to purge. Besides these effects, watercress dries up the corruption of the belly, cleanses the lights, heats the stomach and liver, and is wholesome against the grossness of the spleen: properly, who of these and honey, a plaster is made, it causes one to cast up bile, it increases carnal lust, and by dissolving it avoids worms, and provokes menstruation, as Avicenna says.\n\nOf celandine. Here is put one notable thing of celandine. When young swallows are blind, the dam brings celandine and rubs their eyes, and makes them see: thereby the author shows that it is wholesome for the sight.\n\nPliny writes that, although they are dug up, they return.\n\n(Of celandine. Here is put one notable thing about celandine. When young swallows are blind, the dam brings celandine and rubs their eyes, and makes them see: thus the author shows that it is good for the sight.) And this appears clearly, as it is commonly put in medicines against weaknesses of sight. Celandine has a juicy quality and is well known. And why swallows know it better than other birds may be, because they often blind their young: swallows swallow it, and so the dam does sometimes in the young's eyes and makes them blind. After Pliny, celandine is hot and dry in the third degree. And of its qualities and substance, it has the power to dissolve, consume, and draw. And the roots of it, boiled and soaked in wine, are good to purge the head and a woman's private parts from broken moist humors, if the patient receives the smoke of it at the mouth, and gargles with wine in the throat.\n\nAuribus infused worm's juice kills.\nThe bark of vertucas, cooked in vinegar, resolves it.\nThe juice of pomegranates destroys the flower of partus.\n\nHere the author reveals three types of willow.\nTo kill worms in one's ears. Avicenna, Book II, Canon ca. de Salice. The first use of wylowe in the ear chills worms due to its stiffness and dryness. After Avicenas, nothing is better for healing ear matters than the juice of wylowe leaves. Secondly, the rind of wylowe soaked in vinegar removes warts. Avicen states that wylowe ashes with vinegar help in drawing out warts due to the ashes' strong drawing power. Yet, to destroy warts, nothing is better than rubbing them with purslane. This purslane has the property and quality to do so, according to Avicen. Thirdly, Avicen mentions in his Canon, book two, chapter on portulaca, that wylowe flowers and its fruit prevent the birth of a child. This is due to its stiffness and dryness, causing great pain during childbirth.\n\nComfortare (it is called) saffron, letting be sorrowful (saffron) comforts.\nOf defective limbs, euphorbia repairs.\n\nHere are put certain wholesome things of saffron. First, saffron comforts the human body by making it glad. And it is well known that saffron has such potency that if one takes too much of it, it will kill him in rejoicing or laughing. Avicenna says that taking a dram and a half will kill one in rejoicing. Secondly, saffron comforts defective members, primarily the heart. It also comforts the stomach through its bitterness and heat, and for the same reason restores the liver, and specifically through its bitterness, which will not allow the liver to be dissolved. However, using it excessively induces parching and harms the appetite. Avicenna warns us, saying: It causes parching and harms the appetite because it is contrary to the sharpness in the stomach, which is the cause of appetite. This text displays certain properties of the complexion of phlegm. First, phlegmatic people are weak. (1) Phlegmatic people are also short and thick: their natural heat, which is the beginning of all strength and operation, is not strong enough to elongate the body, and therefore it is both short and thick. (3) Phlegmatic people are fat because of their great humidity.\n\nBesides these prophets, phlegm makes one sleepy and dulls the wits. When it is drunk with wine, it makes one drunk. It cleanses the eyes and allows the humors to flow to them. It makes one breathe well and stimulates carnal lust. It makes one urinate.\n\nPhlegm gives rise to moderate forces and relaxed, slow ones. It makes this sleep slow and lazy, and he who has a fat body gives a pale complexion.\n\nFlegma vires modicas tribuit (phlegm gives rise to weak and relaxed forces).\nFlegma facit pingues (phlegm makes one fat).\nSensus hebes (the senses are dull).\nTardus motus (movement is slow).\nPigritia somnus (laziness is sleep).\n\nThis sleep is slow, lazy, and in this sputum, and he who has a fat body gives a pale complexion. Therefore, Avicenna says that excessive grease signifies cold and moistness: For the blood and the uncooked matter of grease passing through the veins into the cold limbs (through the coldness of the limbs) comes together and so generates much grease, as Galen says in his Two Books of Operations. He further says that sanguine men are in the middle between the long and the short. Fourthly, phlegmatic people are more inclined to idleness and study than people of other complexions: by reason of their coldness, which makes them sleep. Fifthly, they sleep longer, by reason of their great coldness, which promotes sleep. Sixthly, they are dull of wit and understanding: for, as temperate heat is the cause of good wit and quick understanding, so cold is the cause of blood wit and dull understanding. Seventhly, they are slothful, and this is due to cold: for, as heat makes a man light and quick in movement, so cold makes a man heavy and slothful. The eighth. They are lumpy and sleep long.\nReddit frequently keeps young women pregnant.\nThis text reveals the properties of leeks.\nAuchenes says that leeks can soften the master, allowing conception, and take away its hardness. Secondly, leeks stain the nose with blood, as Auchenes says. Many other effects of leeks are listed at Allea nux ruta.\nQuod piper est nigrum non est dissoluble in the lazy.\nFlegmata purgat, digestionque iuvat.\nLencopiper profits the stomach, and tussis and dolori.\nUseful in preventing motion and rigor of fever.\nPepper. This text declares many benefits of pepper: and first, three of black pepper. First, black pepper quickens digestion: for it is hot and dry in the third degree. Secondly, it purges phlegm: for it draws phlegm from the inner part of the body and consumes it. Likewise, it expels the flame that ignites in the breast and stomach, heating, subtleting, and dissolving it. Thirdly, it aids digestion. And this is evident from Auspice/Auspicius II. ca. cap. de piperis, which states that pepper is digestive and stimulates appetite. This specifically applies to long pepper, which is more beneficial for digesting raw humors than white or black ones (Galen, III. de regimine sanitatis, ca. VII). Galen testifies to this. Secondly, white pepper has five health benefits. Firstly, white pepper comforts the stomach. Galen attests to this, stating that it comforts the stomach more than the other two. Auspice/Auspicius also agrees, in locus primus, stating that white pepper is more beneficial for the stomach and more powerfully comforting. The second benefit of pepper is for the cough, particularly caused by cold phlegmatic matter, as it heats, dissolves, and cuts it. Auicen asserts: When pepper is administered in lectures, it is beneficial for a cough and breast aches. Thirdly, white pepper is beneficial for breast aches and that is to say, for vetoous pain. And because all pepper is good: because all pepper is a diminisher and a wind disperser. Auicen states: that white pepper and long pepper are beneficial for pricking pain in the belly, against belching. If it is drunk with honey and fresh bay leaves. Fourthly, pepper opposes the causes of a cold fever, as it digests and heats the matter. Fifthly, white pepper is beneficial for a shaking fever, as pepper with it provides heat and consumes the matter spreading on the senses. And Auicen says in rubbing it is made an ointment (with unguentum) beneficial against shaking. These five properties are ascribed to the other kinds of pepper, as Auice\u0304 says. And beside these effects, pepper heals the senses and brownness of the human body. It purifies the light and a little of it provokes the urine, but it much lessens the belching, as Avicenna says. There are three sorts of pepper: white pepper, called lencopiper; long pepper, called macropiper; and black pepper, called melancopiper. It is called white pepper that is very green and moist; and when it is a little dried and not perfectly ripe, it is called long pepper. But when it is perfectly ripe, it is called black pepper.\n\nAnd soon after supper, sleep; too much motion.\nThis powder is wont to cause drunkenness and audibility.\nUseful for the ear. Here are touched three things that harm the ear. The first is immediate sleep after food and this is if one eats his fill. For the immediate sleep will not allow the meat to digest: and of undigested meat are engendered gross undigested fumes, which with their grossness stop the channels of hearing, and also engross and trouble the spirits of hearing. The second is too much moving after meat: for that also hinders digestion, and the due shutting of the stomach's mouth: because then the stomach's mouth closes not so easily, as by a little walking, whereby the meat descends to the bottom of the stomach. For when the stomach is not shut, many fumes ascend to the head, which grieve the hearing. The third is drunkenness: whereof many fumes and vapors are engendered, which ascend to the head and organ of hearing, troubling the spirit thereof and grieving the hearing. And drunkenness does not only harm the hearing, but also the sight, and all the senses, for the same cause, as is before said. There be four. There are three. Things, according to Avicenna, that harm the ear and other senses are loathing, repletion, and sleep after repletion. And some text includes this verse: Balnea, sol, vomitus, affert repletio clamor. Things that affect the hearing, particularly loud noises. For Avicenna states that if we wish to hear well and naturally, we must avoid the sun, laborious straining, vomiting, great noise, and repletion.\n\nMetus, longa, fames, vomitus, percussio, casus.\nEbrietas, frigus, tinnitus causat in aure.\n\nHere are touched the seven things which cause a humming and a noise in one's ear. The first is fear and, after some motion. The cause is that in fear, the spirits and humors draw inward towards the heart suddenly: by which motion ventositas is easily generated, which entering the organ of the hearing causes tingling or ringing in the ear. By corporeal movement also, humors and spirits are moved; of which motion ventositas is easily generated, which coming to the ears causes ringing. For ringing is caused by some moving of a vacuum or ventosity around the organ of the ear, moving the natural air of those pipes contrary to their course. The two are great hunger: Auspice shows the reason, saying that this thing causes it through humors spread and resting in a man's body. For when nature finds no meat, she is converted into them and resolves and moves them. The three is vomiting: In vomiting, which is a laborious motion, humors are especially moved to the head. In token of this, we see the eyes and face turn red, and sight is hurt. And thus also by vomiting, vapors and ventosities are soon moved to the organ of the ear. The four is often beating about the head, especially the ear. For thereby there is a chance of vehement motion of the natural air, being in the organ of the ear. For when any member is hurt, nature is hurt. The four is the wind, and especially the south. Hippocrates apo. illo. The south wind is mysterious and darkens the eyes: for that wind fills the head with humidities which dull the wits and darken the sight. The fifth is pepper: which, through its sharpening, generates fumes that irritate the eyes. The sixth is garlic: which also harms the eyes, through its sharpening and vaporization, as is said at Allium nux. The seventh is smoke: which harms the eyes, through its mordication and burning. The eighth is leeks: for by eating them, gross melancholic fumes are generated, whereby the sight is shadowed, as is before said, at Allium ruta. &c. The ninth is onions: the eating of which harms the eyes, through their sharpening. The tenth is lenses: the much eating of which, as Avicenna says, darkens the sight, through the vehement drying of them. The eleventh is excessive weeping: which weakens the eyes, for it causes debilitating retention of the eyes. The twelfth is... The following foods cause melancholic fumes and disturbing dreams: beans, mustard, looking directly at the sun, excessive carnal copulation, and fire. Beans engender a gross melancholic fume, making visible spirits akin to leeks. Mustard weakens sight due to its tartness. Looking directly at the sun causes sight damage due to its intense brightness, which is not proportioned to human senses. Excessive carnal copulation, especially after great feeding or repletion, or after great voiding or emptiness, also causes harm. Fire causes vehement drying in the eyes and hurts the sight. Commonly, smiths and those who work near fire have red eyes and weak sight. The sixteen cause is due to great labor, which dries intensely. The eighteenth causes eye strain, harming the eyes and sight, making them bleed and disturbing the visible spirit; it also generates impostumes. The nineteenth causes excessive use of food and rich foods, and specifically with windiness, which hurts the sight as Avicenna states in \"Three Treatises,\" book IV, chapter IV.\n\nFenugreek, verbena, rose, celandine, ruta,\nFrom these herbs is made a water that makes sight sharp.\n\nThis text recites the names of five herbs, whose water is very beneficial for the sight to clarify it. The first is fenugreek, whose juice put into the eye sharpens the sight, according to Rasis in \"Almanac of Medicine\" III. The second is vervain, whose water is used by many physicians as a remedy against weaknesses of the sight. The third is a rose, whose water comforts the living spirit and sight. The fourth is unclear. is this celendine, whose juice is citrine, called celidonia, which is a gifting of the celestial. The five is rewe: the water of these two herbs is wholesome for the sight, as physicians commonly say.\n\nServe sic dentes, collect grains of porrum.\nDo not neglect it, when the gums are together with the teeth.\nSic also, through a stopper, take in smoke and chew a removed tooth.\n\nHere the author recites certain medicines for the toothache. For the toothache. He says, \"Like seed and henbane burned together is good for the toothache.\" They must be administered in this way: The juice of henbane with the like seed must be burned together; and the smoke must be received through a funnel on the side that the toothache is. The virtue of the henbane takes away the feeling of pain. And the virtue of the like seeds' smoke cools worms: which, while lying in the cavities of the tooth, cause intolerable pain, as Avicenna says in his Canon, ii. canone cap. de porro.\n\nNux oil, coldness of the head, and eel potion. This text declares two causes of horses. The first is eating nuts: for nuts dry much and therefore they roughen the voice and make it like a crane's voice. The second is oil: the use of which can engender horses, for some clammy parts of it cling to the pipe of the lamps, causing horses. Secondly, it may make colicky people horse, for in them oil is easily inflamed, and so this inflammation causes exasperation and horses; but the first cause seems better. The third is cold of the head: for cold of the head presses together the brain, causing the humors to descend towards the throat and the pipe of the lamps, inducing horses through excessive moisture of the pipe. The fourth is eating onions: for the eating of them multiplies clammy flame, which sticking there stirs and causes horses. The fifth is excessive drinking, especially towards bedtime. The vehement heating of the pipe of the lungs is the chief cause of hoarseness of the voice, as all physicians say. The raw apples are the fifth cause, for in that they are raw, they increase phlegm; and if they are not ripe but sharp and sour, they make the throat rough.\nIuna, vigila, caleas dape, valde labora.\nInspire warm, moderately.\nThis well serves you, my lady, if you wish to drive away rheumatism.\nSi f [if]\nTo the throat bring a branch, to the nostrils be corisa.\nHere are touched seven things that cure rheumatism. The first is abstinence from meat or fasting, for thereby the matter of rheumatism is diminished: for abstinence dries and the matter is better ripened and consumed. When nature finds no matter of food whereon she may work: she works upon rheumatic matter and consumes it: and so the head is less filled with it. Wherefore Avicenna says that a man having the catarrh or the poses should take heed not to fill himself with meats. The second is... is a watch: for a watch keeps the brain awake and prevents vapors from rising to the head. The three are hot food and drinks: through their heat, the cold matter of the body is digested. The four is to labor much: for by doing so, the reumatic matter is consumed, as much labor dries up the body's superfluidities. And instead of val, some texts have vestments: and then the sentence is that warm garments are wholesome for the body, especially when it comes from cold matter. The fifth is inhaling hot air: and especially if the catarrh proceeds from cold matter: for by inhaling warm air, the matter is warmed and ripened. The sixth is to drink little and endure thirst: for thereby the reumatic matter is consumed. And also by drinking little, the head is not filled as it would be with much drinking. The seventh. is to hold one's breath: this is especially good in a catarrh caused by cold matter, as holding the breath heats the breast parts and helps the cold phlegmatic matter causing the catarrh to be digested. Aucoin also touches upon this, saying: Aucoin. Loc. It is necessary to keep the head warm continually. Also, it must be kept from the north wind and properly after the south. For the south wind replenishes and makes rare. The north wind constricts. He must drink no cold water; nor sleep on daytime: He must endure thirst, hunger, and watch as much as he can: for these things in this sickness are the beginning of health. Rasis .ix. Furthermore, Rasis bids him that he has the ability to bear lying up right. For by rightly lifting up the rehumatic matter flows to the hind parts of man, where there are no manifest issues for it to evacuate: Therefore it is to be feared lest it flows to the seawaters and causes the cramp or palsy. And likewise he ought utterly to avoid wine: for wine is vaporous, and in that it is very hot, it dissolves the matter and increases the rehumor. And likewise he must not stand in the sun nor by the fire: for the sun and fire lessen the matter and increase the rehumor. In the last two verses, the author puts forth the difference between these three names: catarrh, branchia, and corisa. And the difference lies in the matter flowing to one part or another of the body: Which matter runs to the breast parts, it is called catarrh; when it runs by the nose, it is called corisa; when it runs to the neck, it is called branchia. But this word \"reume\" signifies generally all manner of matters flowing from one member to another.\nAuripigmentum, sulfur, miscere (mix); remember.\nHis decet (it is fitting) to append calcem (lime), commisce (mix) with saponi (soap).\nQuattuor (four) these, commix (mix) with the four aforementioned.\nFistula (fistula) is cured / if replenished with four of these.\nHere the author puts forth a curative medicine for the fistula. He says: that a plaster made of auripigmentum (orpiment), brymstone (brimstone), white lime, and soap, when mixed together, heals the fistula. For these things have the power to dry and purify: which intentions are necessary in healing a fistula. Platerius says, auripigmentum is hot and dry in the fourth degree: it dissolves, consumes, and purifies. Brymstone and soap, as he says, are hot and dry; but brimstone is more violent: for it is hot and dry in the fourth degree, but soap is not. Avicenna says, that lime washed, dries without mordicatio (mordicatio means corrosion or mordant), and makes steady. The fistule is a round sore that avoids matter more or less, depending on the diversity and course of the moon. Auripigmentum is that older, fasten brass and other metals turn into stones.\n\nOf bones, it is said that a man has 206, according to Hippocrates, Galen, Rasis, Averroes, and Avicenna. Yet, there is a master of medicine who says:\n\nOssa ducenta sunt atque quater duodena.\n\nSecondly, the author states that a man commonly should have 32 teeth. However, it chances that some men lack four, the last ones, which are behind those we call the grinders, and they have but 28. Some lack these four. The last teeth in a child's head are some that lack them until they are very old, or some throughout their life. Au. i. Doctor v. Cap. de Anoth. Dentium. Note that after Avicenna, the first two teeth are called duales, and there are two on either side of these two. There are two in the upper jaw and two in the lower: all these teeth were ordained to cut. Therefore, they are called cutters, and specifically the duales. Next to these quadruples are two on either side, called canini, whose office is to break hard things. After these are four others on either side, called grinders, four above and four below. After these, some have a tooth called sensus, on either side, and as many above as below. These also are ordained to grind man's food. And so the whole number of the teeth is thirty-two, twenty-seven in those who have not the tooth called sensus. There are then four duales, four quadruples, four dog tooth teeth, fifteen grinders, and four sensus. The text states that there are four humors in a man, as appears in the following: Sanguis cum colera, flegma, melancolia.\nTerra melan. aqua, fleg. et aer, sanguis coler ignis.\nThe author here declares the four humors in man as blood, phlegm, yellow bile, and melancholy. And showing the nature and complexion of them, he compares each to one of the four elements. Melancholy is cold and dry, and so compared to the earth, which is of like nature; phlegm is cold and moist, and so compared to water; blood is hot and moist, and so compared to air; yellow bile is hot and dry, and so compared to fire. These things are declared in these verses.\n\nHumidus est sanguis, calet, est is aeri illi.\nAlget, humet, flegma, sic illi yis sit aquosa.\nSicca calet colera, sic igni fit similata.\nMelancolia friget, siccat, quasi terra.\n\nAfter Ausonius, there are four more. The best in the body are humor's: blood, phlegm, yellow bile, and melancholy, as stated. The best among them is blood, firstly because it is the material of the spirits: in whom lies the life and operations. Secondly, because it is comfortable to the principles of life; it is temperately hot and moist. Thirdly, because it restores and nourishes the body more than the other humors; and it is called the treasure of nature: for if it is lost, death follows. Next to blood in goodness is phlegm: firstly, because it can be turned into blood when needed. Secondly, because it is very near to moisture, which is the foundation of life. After phlegm in goodness is yellow bile: which is a partner with natural heat so long as it keeps a convenient measure. Then follows melancholy: which drags and separates from the principles of life, an enemy to joy and generosity, and closely related to age and death. Secondly, note that in the division of humors, there are two. Kinds of blood: that is to say, natural and unnatural. Natural blood is ruddy: that is, vein blood is ruddy and obscure, and artery blood is ruddy and clear, without ill taste, and in comparison to other humors, is very sweet. Unnatural is twofold: one is unnatural in quality, that is, which is changed from a good complexion in itself or by the mingling of another humor. There is another unnatural blood, which through mingling of other humors, is bad in quality, substance, quantity, and in the proportion of one to the other. And this is double: for one is not natural, by mingling of an ill humor that comes to it from without. The other is unnatural by mingling of an ill humor generated in the blood itself: as when part of the blood is putrefied, and the subtle part of it is turned into choler, and the gross part into melancholy; or choler, or melancholy, or both remains in the blood. And this unnatural blood, by mingling of an ill humor, varies from natural blood in many ways. First, in substance: for it is grosser and fouler when melancholy is mingled with it; or else it is more subtle when waters or citrine color is mingled with it. Secondly, in color: for sometimes, when phlegm is mingled with it, it inclines to whiteness; or else, through melancholy, it inclines to blackness. Thirdly, in taste: for by mingling of putrefied humors, it is more stinking; or else, by mingling of raw humors, it has no taste. Fourthly, in consistency: for by mingling of bile, it inclines to bitterness; and by melancholy, to sourness; or by phlegm, to unsavoriness. Also, of phlegm there are two kinds: natural and unnatural. Natural is that which, within a certain space, will be blood; for phlegm is undigested blood. There is another kind of phlegm, which is sweet and somewhat warm, if compared to the bodily heat; but comparing it to red blood and bile, it is cold. Flesh is naturally white, and this is called sweet flesh; extending this name sweet to all the senses, delighting the taste. For otherwise, this natural flesh is not sweet, but unsavory and watery, and very near the taste of water. And to this flesh, nature has not given a proper dwelling, as she has done to color and melancholy; but nature makes it run with the blood, for it has a very near similarity to blood. And of this flesh, there are two necessities and one utility. The first necessity is that it be near the members, so that their virtue may digest and turn it into blood; and that the members, when they have lost their natural food, that is, good blood, through restraint of material blood, which restrained blood is caused by the stomach and liver, through some accidental causes. The second necessity is that it be nourished by the blood, and that it may be preserved from putrefaction, and that the blood may be purified and made pure, through the work of the liver and other members. Necessary is that a mingled substance comes into contact with the blood and makes it apt to nourish the members of a flematic complexion, such as the brain and neck: for the one who nourishes these members must be well mingled with flesh. The utility of flesh is that it moistens the joints and members, which move much, lest they become dry through the heat that comes from their moving and rubbing. Unnatural flesh can be divided. First, in substance: and some of it is musculaginous. This is flesh that, to one's sensation, is diverse: for in some part it is subtle and thin, and in some other part gross and thick. It is called musculaginous because it is like muscles, drawing out of sedes. There is another flesh that appears equal in substance to one's sensation, but is diverse in subtlety and thickness in every part: this is named raw flesh. And this increases in the stomach and intestines. And to avoid it from the stomach, Hippocrates advises spitting it out twice a month; and to expel it from the intestines, nature has ordained bile to flow from the chest of the gallbladder to the small intestine, and so on to the other lower intestines; to scour away that phlegm from the brims of the small intestines; and to cause it to descend down with other dregs and filth. Some time this flame is increased in the veins, especially of old people, by minimizing their digestion; and there remains, by little and little, augmented and engrossed, hurting nature, which cannot, by the veins thereto ordered, void it out. Yet it does, as much as possible, keep it from the heart and other inward members; and drives it to the outward members, and especially to the legs. For by its heaviness it naturally draws to the lower parts of man. And this is the cause why old people's legs are swollen, and if one presses down his finger therein, there tarries a hole. Especially towards night, and in fat people, and such as were accustomed to be nourished with moist meats. There is another substance, very subtle and watery, like unto water, yet somewhat thick: This substance is very often commingled with their spittle who have poor digestion and those who are great drinkers. It runs from the brain to the nose, as it is wont in the beginning of the posset: and when by decoction and boiling in man it comes gross, it is turned into substance, gross, white, and musky. There is another gross and white substance called gipsum: the subtle parts of this substance are dissolved through its long dwelling in the joints, and the grossness thereof remains in the joints as hard as stones. This substance engenders an uncurable gout. There is another thick and gross substance, like molasses in color, clammy and heavy. Secondly, unnatural substances differ in quality: for there is certain substance, sweet, which is produced by the mingling of blood with substance. And beneath this is contained the unctuous flame: which is engendered by mingling of unctuous blood and flame. There is another manner of unsavory flame: caused by rawness. There is another salt flame: caused by mingling of bile. And this is more binding, drier, and lighter than any other flame, through the bile mixed with it, which is dry, light, and sharp. And this flame is often found in their stomachs that are phlegmatic, who drink much strong wine and use salt and sharp meats, and cleaving to the stomachs, causes thirst intolerable at other times: and running by the guts, it sometimes flees from them: and causes the bloody menses, & in the fundament often induces strong and somewhat altered to earthly: and thereupon comes no weak heat, which causing it to boil should convert it into sharpeness: nor any strong heat, which digesting it, should turn it into blood. There are two. Kinds of color: natural and unnatural. Unnatural color is the form of blood whose color is ruddy and clear, that is, citrine, in the last degree of citrines: as saffron heads; and it is light and sharp. The hotter it is, the redder it is. And after this color is engendered in the head, it divides into two parts. One part goes with the blood into the veins; the other goes into the purse of the gall. The part that goes with the blood enters both for necessity and profit. It is necessary that it mingles with the blood to nourish the colicky members. It is beneficial that it makes the blood subtle and causes it to enter the veins. The part that goes to the purse of the gall goes also for necessity and profit. The necessity is double. The one is necessary for the whole body to moderate it from colicky superfluities. The other necessity is in respect of the gall's purse. The profit is also double. The one is to wash the entrances from dregs and clammy flame, revealing them. The other is to prick the gutts and muscles, allowing them to feel the thing that hurts them and void all other filth. The proof of this is that colic often happens due to stopping of the hole that comes from the purging of the gall to the gutts. Unnatural colic is twofold. For one is unnatural through outward cause mingled therewith. The other is unnatural through a cause in itself: for the substance thereof is not natural. Unnatural colic through an outward cause is another known and famous one: And it is called famous or notable: because it is often engaged. And of this kind of colic comes the third, well known. There is another color less famous, and that is where melancholy is mingled. Famous color is either citrine and engendered by the mingling of subtle flame with natural color, or it is yolky, like the yolks of eggs, and engendered by the mingling of gross flame with natural color. The color of lesser fame is caused in two ways. One is when the color is burned in itself and turned to ashes, from which the subtle part of the color is not separated but mingled. And this color is the worst. Another is when melancholy comes from without and mingles with it. And this color is better than the other and is ruddy in color: it is not clear nor flowing, but more like veiny blood. This unnatural color, having its own proper substance, without mingling with any other humor, is often engendered in the liver. By reason that the subtlety of the blood burns itself and turns into color, and grossly into melancholy. Another color there is generated in the stomach of ill-prepared meat is not digested but corrupted. Or it is generated in the veins by other humors. Of this color there are two kinds. The first is called bile purgative, similar in color to the herb called prasium; which is generated from the yolks when they are burned; for the burning causes a yolky blackening in the bile, which mixed with bile citrine, engenders a green bile. The other is called rusty bile, resembling rusty iron; and it is generated from passive bile. Which bile is purgative is burned only until its humidity is dried away, and through drying begins to turn white. And these last two biles are unhealthy and venomous; rusty is the worse. Likewise, there are two kinds of melancholy: natural and unnatural. The natural is the dregs and superfluities of good blood; its excess is between sweet and pungent. And this melancholy, when generated in the liver, is divided into two parts. Of which one enters with the blood and remains in the veins. The other is conveyed to the spleen. The first part enters with the blood out of necessity and for profit. It is necessary that it mingles with the blood to nourish the melancholic, cold, and dry members, as bones. The utility is to thicken the thin blood, to stop the superfluous running of it, to make it strong, and to strengthen these members into which it must be converted. The other part, which needs no blood, goes to the spleen both out of necessity and for profit. The necessity is twofold: one universal throughout the body to purge it of melancholic superfluity. The other is particular, only to govern the spleen. This melancholy is also profitable for the human body, for it runs to the mouth of the stomach, drawing out the humidities that it finds there, as a woman drawing out a cow's dung draws out the milk. This utility is double. First it seems to please, comfort, and stimulate the stomach. Secondly, by moving the stomach's mouth, it creates an appetite and desire for food. Unnatural melancholy is like ashes in comparison to other humors. There are four famous kinds of this, though there are many others. The first is the ashes of bile: and this is bitter. The second is the ashes of phlegm: and if the phlegm that is burned is very subtle and watery, then the melancholy produced from it will be salt. But if the phlegm is thick when burned, then the ashes or the melancholy produced from it inclines towards sourness or putridity.\n\nNatura pingues (these are the ones who are corpulent and placing themselves). They always crave rumors. Venus and Bacchus delight them. They make them merry and sweet-talking. They are skilled in all studies and more apt. For each reason, they are not easily moved by anger. The generous lover, merry, laughing, and of a red color. A person with a sanguine complexion is bold and benevolent. This text teaches us about sanguine people. A sanguine person is naturally fat, but we cannot understand this to mean that all sanguine people are literally fat: this is a sign of a cold complexion, according to Avicenna (De Causis et Signis, II.i.3). However, they are indeed fat and fleshy in every way. Avicenna states that an abundance of rosy flesh and firmness indicates a hot and moist complexion, as does a sanguine person. For the abundance of rosy flesh bears witness to the fortitude of virtue and the multitude of blood, which we work and grow by heat and moisture, as Galen states: \"The abundance of flesh is engendered by the abundance of blood.\" Galen further asserts: \"Every fleshy body without an abundance of fat and grease is sanguine.\" (Galen, II.) The sanguine person is merry and joyful, moving others to laugh with his words. Thirdly, he delights in fables and merry sports for the same reason. Fourthly, he is inclined to lechery due to heat and moistness, provoking carnal copulation. Fifthly, he gladly drinks good wine. Sixthly, he delights in feeding on good meat, as the sanguine person desires the most the things that resemble his complexion - good wines and good meats. Seventhly, he laughs lightly, as blood provokes laughter. The eighth is, the sanguine person has a pleasant and amiable countenance due to the liveliness of color and fairness of complexion. The ninth is, he speaks sweetly due to the amiability of his sanguine nature. Tenthly, (unclear). A person who is apt to learn any manner of science is he, through liveliness and keenness of wit. He is not quickly angry: this comes from moistness abating the fiery heat of anger. The last two verses recite some of the aforementioned tokens and also others. First, a sanguine person is free, not covetous but generous. Secondly, he is amorous. Thirdly, he has a merry countenance. Fourthly, he is mostly smiling: from which all the benignity of the blood is cause and provoker. Fifthly, he has a ruddy complexion. For Avicenna says that the ruddy color of the skin signifies an abundance of blood, and this must be understood of a bright, ruddy complexion, not a dark one, such as is common to those who drink strong wines abundantly and use sauces and sharp spices, for such a color signifies leprosy to come. Sixthly, he gladly sings and hears singing.\n\nHe is hardy, through the heat of the blood, which is the cause of boldness. The sanguine person is benign and gentle through the bounte of the sanguine humor. This temperament is prone to anger. This type of person desires to outshine all others. They learn easily but consume much and grow quickly. Therefore, they are generous and seek greatness. Hirsute, deceitful, irascible, prodigal, and audacious. Astute, slender, dry, and of a yellowish or reddish complexion.\n\nThe author teaches us to recognize a person of a choleric complexion. Firstly, they are hasty due to an excess of heat that incites them to hastiness. (Aucarius 2.1.3. Doct. 3.3) And therefore Avicenna says that deeds of excessive motion signify heat. Secondly, the choleric person is desirous of honor and strives to be foremost, and to excel all others: due to the superabundance of heat, the mind is prone to arrogance and foolish hardiness. Thirdly, they learn easily due to the subtlety of the choleric humor. And therefore Avicenna says that the understanding, promptness, and quick agility to intelligence betoken the heat of complexion. Fourthly, they eat much: for in them the digestive heat is stronger and more resolute than in other bodies. Fifthly, they increase quickly through the strength of their natural heat, which is the cause of augmentation. The sixth is, they are stout-stomached, that is, they can suffer no injuries by reason of the heat in them. And therefore Avicenna says in the second book, third chapter: that a melancholic person is characterized by the following:\n\nRestless and still sad, they bear a black substance.\nWho makes the wise seem foolish through sadness.\nThey are vigilant in their studies and not given to sleep.\nEnvious and sad, covetous, and tenacious.\nNot from pleasure, but rather from envy. Melancholy people are great: for melancholic folk are most part sad / through their melancholic spirits / troubled and dark: like clear spirits make people glad. The third is / they speak little / due to their coldness. The fourth is / they are studious / for they ever covet to be alone. The fifth is / they are not sleepers / nor sleep well / due to the excessive drines of the brain: and through melancholic fumes / they have horrible dreams / that wake them out of their sleep. The sixth is / they are steadfast in their purpose / and of good memory / and hard to please: and this comes through their drines. The seventh is / they think nothing sure / they always fear / through the darkenes of their spirits. In the last two verses he recites some of the aforesaid signs and others. Firstly / the melancholic person is envious. The secondly / he is sad. The thirdly / he is covetous. Fourthly / he holds fast / and is an ill payer. Fiftily he is simple yet deceitful; and therefore melancholic folks are devout, great readers, fasting, and keepers of abstinence. Sixthly, he is fearful. Seventhly, he has an earthy brown color; which color, if it be anything green, signifies the dominion of melancholy, as Rasis says in his Almanac.\n\nThe humors produce the following colors:\nIn all things, from phlegm comes a white color.\nFrom sanguine comes red and tawny; if blood sins, the face turns green, and the body grows heavy.\nHe is more frequent than usual, soft, with great pain.\nHe mostly afflicts the stony and constipated.\n\nHere the author puts the following colors that follow the complexions. A phlegmatic person is whitely colored; the choleric is brown and tawny; the sanguine is ruddy; the melancholic is pale, colored like earth. Afterward, the text declares twelve colors signifying an excess of blood. The first is when the face is red due to the rising of blood to the head and face. The second is when the eyes bulge out further than they were wont. The third is when the eyes are swollen. The fourth is when the body is heavy: for nature cannot sustain nor govern such a large quantity of blood. The fifth is when the pulse beats thickly. The sixth is when the pulse is full because of the multitude of hot and moist vapors. The seventh is when the pulse is soft/through too much humidity/mollifying the matter. The eighth is a headache. The ninth is when the belly is constricted/through great heat that dries up the foul matter. The tenth is when the tongue is dry and rough for like cause. The eleventh is great thirst/through the dryness of the stomach's mouth engorged with great heat. The twelfth is when one dreams of red things.\n\nAucaise. II.1. Doct. III. cap. VII. This text affirms that sleep, which signifies the abundance of blood, is when a man dreams he sees red things: or else he sheds much of his blood: or else he swims in blood and such like. The fourteen is the sweetness of spittle through the sweetness of blood. It is to be noted that, just as there are tokens of the abundance of blood, so there are signs of the abundance of other humors, as in the following verses:\n\nAccusat coleram dextre dolor asper alingua.\nTinnitus, vomitus[que] frequens, vigilantia multa.\nMultasitis, pingua, Naul, Pulsus.\nAret, amarescit, incendi asomni.\n\nThe tokens of the abundance of phlegm are contained in the following verses:\n\nFlegma supergrediens proprias in corpore leges.\nOs facit incipidum, fastidia cerebra,\nCostarum stomachi, simul occipitis[que] dolores.\nPulsus adestrarus, et tardus, mol.\nPrecedit fallax, fantas.\n\nThe signs of the abundance of melancholy are contained in these following verses:\n\nHumorum pleno dum fex in corpore regnat. Nigra cutis durus pulsus tenuis et solicitudo timor et tristicia somnia tempus. Accrescet rugitus sapor et sputaminis idem.\n\nDenus septenus vix fleubothomia. Spiritus vini mox multiplicatur. Humorum cibo damnum lente reparatur. Lumina clarificat sincerat fleubothomia. Mentes et cerebrum calidas facit esse medullas. Viscera purgabit stomachum ventrem. Puros dat sensus dat somnum tedia tollit. Auditus vocem vires producit et auget.\n\nAt seventeen years of age one may be let to bleed: Galen says that children should not be let to bleed until they are at least fourteen; because children's bodies are soon resolved from outward heat, and therefore by bleeding they would be greatly weakened. Also, they need to nourish and augment their bodies, and should not diminish their blood. And yet they are quickly dissolved from outward heat, and this is sufficient reason why they need not be let to bleed. Moreover, it is unhealthy for children and the elderly, as Galen states in his \"Sixteen Books on Medical Matters,\" Book 60, \"On Theriac\": The good blood is little, and the bad much; and bloodletting draws away the good blood and leaves the bad, as Avicenna states in his \"Canon of Medicine,\" Book IV, Chapter 1, Section 2. Secondly, he explains the harm caused by bloodletting. Along with the loss of blood, done by bloodletting, a man's spirits are greatly diminished. Thirdly, he shows how spirits should be nourished and restored: and that is by drinking wine after bloodletting. For of all things to nourish quickly, wine is best, as previously stated. The spirits are also nourished and restored by food, but not as quickly as by wine. And the meat, after blood letting, must be light in digestion and a great generator of blood, such as eggs and the like. And although meat restores the spirits after blood letting, patients should be cautious of consuming too much meat the first and second day. Isaac states in his dietary instructions that they must drink more than they eat, yet they must drink less than they did before blood letting, as digestion is weaker. Fourthly, the author lists fourteen advantages of bloodletting done properly. First, it comforts the sight: as the diminishment of humors also lessens fumes to the head, and the repletion of them, darkening the sight. Secondly, it clarifies and purifies the mind and brain through the same cause. Thirdly, it heats the marrow: for it minimizes the superfluities that come to it and cools it. Fourthly, it purges the intestines: for nature, unburdened of blood, digests raw humors more effectively that are left. Fully or prolonged bleeding restricts vomiting and the looseness: for it diverts the humors from the interior parts to the exterior; and especially letting blood of the arms, as Avicenna says. For letting blood of the feet does not stop it as effectively. Yet perhaps the bleeding may increase the looseness, and in two ways. First, by bleeding nature is relieved of her burden, and it provokes other evacuations. Secondly, if the looseness is caused by great weakness of the constitutive powers: for then, since by bleeding the powers are weakened, the looseness is increased. The sixth is that bleeding clears the senses: for it minimizes vapors that go to the head and trouble the senses. The seventh is that it helps one to sleep: for by this many humors are evacuated, by which sharp vapors and divers are lifted up, allowing one to sleep. The eighth. is it tediousness and over great grief: for thereby virtue is undone of grief, and also with the dregs of blood, which induceth tediousness and grief, is drawn out. The IX is it comforteth the hearing: for thereby the vapors and humors ascending to the head, and letting the hearing, are diminished. The X is it comforteth the voice: for thereby the superfluities and humidities, that may come to the breast or pipe of the lights, and let the voice, are diminished. The XJ is it augmenteth the strengths: for thereby the body is unburdened of it grief, wherefore virtue is augmented.\n\nTres insunt istis: Maius, September, Aprilis.\n\nAnd they are lunar: they are like idyl days.\n\nThe first day of the first, and the last of the last.\n\nNec sanguis minui, nec carnibus anseris uti.\n\nIn senex or iuvene, si venus sanguine plene.\n\nOmni mense bene, confert incisio vene.\n\nThese are three months: Maius, September, Aprilis.\n\nIn which diminish, to live long time. Here are the months in which the moon changes: September, May, and April. These are the days when letting blood is forbidden: the first of May and the last of September and April. Although this is a common rule, it is false. The aforementioned days are just as good and worthy to be chosen as others, depending on the constellations in them. Furthermore, the author states that during these days, no one should eat goose flesh; this is also false and erroneous, and seems witchcraft. I believe the author was referring to the Jews, who observe such practices. Secondly, he states that men of middle age and young people, whose veins are full of blood, may be let blood every month: for they can resist resolution well, and in them is a great quantity of good blood. Thirdly, he states that bloodletting for a man's health must be done in one of these three months: May, September, or April. However, there is a difference. In April and May, the liver vein must be let to bleed because in veritable time, the blood increases; and in September in the spleen vein, because of melancholy, which then increases.\n\nFrigid nature chills, region, great pain.\n\nAfter laxative, coitus, minor and senile ages.\n\nHere the author lists twelve things that cause bleeding. The first is the coldness of the complexion. For, as Galen says: bleeding cools and increases coldness; because, as Isaac says, blood is the foundation of natural heat; and in bleeding, it voids blood, and thus voids heat, and consequently cools. The second is a fiery cold country, under which a cold season should be covered, which also causes bleeding: for in a country and season very cold, the blood is closed in the deepest parts of the body; and the blood that remains in the outer parts, the cold makes thick, which to void is unwise. The third is a humid and cold climate. The fourth is a cold and moist diet. The fifth is a cold and moist dwelling. The sixth is a cold and moist bed. The seventh is a cold and moist wind. The eighth is a cold and moist season. The ninth is a cold and moist drink. The tenth is a cold and moist bath. The eleventh is a cold and moist bathing place. The twelfth is a cold and moist drink before or after eating. If fever is present, under which condition one may also understand great inflammation of the body: for if one experiences such incidents and is allowed to bleed, there follows motion contrary to nature and greater inflammation, which weakens nature even more. The cause of this contrary motion is attraction to various parts: for by bleeding, attraction is caused to the place from which blood is let, and by great pain, attraction is caused to the site of pain. The cause of greater inflammation is that, by bleeding, the humors are moved, thereby becoming more inflamed. And this is true when bleeding is little and artificial. Yet if it is done for someone's benefit in the aforementioned cases, it is wholesome: for this bleeding, when it overcomes the attraction of the pain, does not cause contrary motion. And similarly, it takes away inflammation when there are no humors that should move heat and cause further inflammation. This is Galen's opinion, as he says in his commentaries. Galen, in his commentaries, on those matters that required it. There is no better medicine for an inflammation of the furuncle, fever, and great ache than bloodletting. The fourth is beneficial, specifically resolute: for bloodletting lets blood, as vacuity follows vacuity, which nature cannot easily bear. The fifth is carnal copulation: for one should not be allowed to bleed immediately afterward because of the double weakening of nature. The sixth is being too old or too young, as in the case before touched. Of this Avicenna says: Be careful in letting one bleed in any of the aforementioned cases, except you trust in the figure, in the solitude of the muscles, the largeness of the veins, their fullness, and their ruddy color. The seventh is long sickness: for by such prolonged bleeding, nature is doubly weakened, both by the long sickness and the diminishment. This is true, Avicenna says, except there is corrupt blood, for then bloodletting is wholesome. The eighth is great replenishment of drink. The ninth is unknown. Is overeating meat an issue: and under this is included undigested meat. The cause of this, as Avicenna says, is that there are three things which attract them - emptiness, heat, and secret virtue or property. If the veins are empty due to the voiding of blood, they draw from the stomach or liver undigested or superfluous meat or drink: which undigested meat comes to the midriff, cannot be amended - that is, digested: for the third digestion cannot correct the fault of the two, nor the second of the first: if the fault is so great that it cannot convert into the midriff: it may then cause some disease. The tenth is weakness. Galen says that bloodletting is a strong purge, so a weak person may not endure great diminishing of blood. The eleventh is the subtle sensitivity of the stomach's mouth: which is called the heart string: for such a weak and swollen mouth of it, ending in vomiting. Those who experience the following accidents should not be bled: for blood letting causes humors to be drawn to the stomach's mouth, a weak and impotent member to resist that flow. Consequently, many inconveniences may result. This is one reason why some should not be bled: because the colic flows to the stomach, which pinches the heart and stomach, causing fainting. The twelfth is reluctant: if one is let blood when the veins are empty, they draw in ill matter, causing further discomfort. Avicenna touches upon many of these six last causes. Besides the aforementioned causes, there are others that let blood. The first is the voiding of menstrual flow or emeralds: one suffering from either should not be bled, but it may be done to divert the flow or matter. The second. In rare conditions, position is crucial: for in rare bodies, there is much dissolution. Therefore, this resolution suffices them without evacuation, as Galen says in his \"De Temperamentis,\" book IX, treatise I. The third is raw and clammy humors: beware of bleeding because it increases raw humors. In long sicknesses, you should not let blood: for raw humors increase, strength weakens, and the sickness prolongs. And therefore Avicenna says that in long sicknesses before one is let to bleed, he should take a laxative, though he needs both. Raw humors are caused in two ways. One is through the excess of humors choking natural heat, which choking heat breeds raw humors, and then bleeding is wholesome. Alexander says, \"Letting of blood in the beginning of dropsy is wholesome,\" Alex. II.ii. ca. de hydroptico. When it occurs due to the abundance of menstrual blood, which for some reason is prevented from flowing: or due to the emeralds: Just as a small fire is quenched under a great heap of wood: likewise, natural heat is suffocated by an abundance of humors. The two causes of raw humors are the weakness of natural heat, as in people of weak complexion or those who have been sick for a long time or are very old: for the blood that observes heat is drawn out, and so the body is made cold and the humors more raw. Therefore, the blood must be left to digest these raw humors. The fourth is an inappropriate disposition of the air, either to heat or to cold: much heat causes strong resolution, and great cold makes the blood thick and unapt to issue or avoid.\n\nWhat you should do / when you want to fleubothamar\nOr when you are diminished / or when you are very small.\nWithout a drink / laxative / or fasces (binding) movement. Debent non fragili tibi singula mentis. This text declares five things that should be done regarding bloodletting: some before, some during, and some after. The first is anointing, which is used during the bloodletting to anoint the place or vein that is opened: to alleviate pain. Sometimes it is used after bloodletting to keep the wound from closing too soon, allowing the humors in the veins to have some respiration, and some ill fumes to evacuate. The second is to drink, and specifically wine, which is good in bloodletting if one faints: and it is also very healthful after bloodletting to revive the spirits and generate new blood, which all physicians observe in practice. The third is bathing, which is healthful three days before and three days after bloodletting, and not on the same day. Before or if one thinks he has gross humors within him: bleeding helps and moves humors, and for this reason, it is healthy to take a sharp syrup beforehand to move, dissolve, and make humors subtle. When you wish to let blood, you must rub the arm to make humors in the veins around more subtle and prepared to flow out more easily. It is healthy after bloodletting that the remaining humors and vapors left behind may be used. It is not healthy the same day, as bleeding makes the skin shiny, which shiny skin will not abide the stroke given in bloodletting, and this is dangerous. The fourth is binding with linen clothes, which is very healthy to stop the blood after evacuation and before bloodletting to draw humors to the veins and cause them to swell, making them appear better. The fifth is moderate walking before bloodletting to dissolve and make subtle the humors; afterward, to use the remaining humors left behind. Here are some who practice bloodletting, but others say it is better to first eat a rested egg and then drink a draught of wine around the hour of 9 or 10 before dinner, and then let the blood. The reason is, when the stomach is empty, nature retains the blood more strongly, lest she should lack nourishment. But when one has eaten a little nourishing food, such as wine and eggs, then nature allows the blood to flow better.\n\nThis is not the work of madmen.\n\nHere are the three effects of bloodletting. First, it makes a sad person merry. Second, it appeases angry people. The reason is this: much melancholy mixed with the blood causes sadness, and much coler causes anger; these two humors, as they are mixed with the blood, are drawn out by bloodletting. Third, it keeps lovers from furious raging, for it removes the blood from the head, avoiding it by the other exterior parts. Furthermore, note that there are five causes of bloodletting. The first is that the abundance, whether in quality or quantity or both, should be voided. For as Avicenna says, two kinds of people must be allowed to bleed. One is those disposed to be sick who have an abundance of blood in quantity. The other is those who are already sick due to the malice of humors or blood. But there is a difference in these two bleeding procedures. For bleeding for the abundance of blood should be much; but what is done to avoid bad blood, it must be moderate, as Galen says, nine ounces. And therefore, they do very harm who let themselves bleed until they perceive the good blood issue, for perhaps all their blood will run out before any good blood appears. Therefore, they should void a little at once; and, following Galen's advice in this case, before letting one bleed, they should give him good food to engender good blood to fill the place of the bad blood avoided; and after a little while, let him bleed a little and a little. This is called direct letting of blood: it is done to avoid abundance of blood and of such humors that should be avoided. The first indirect cause is the greatness of the disease and the greatness of the apparent vehement inflammation: for, as Galen says, there is no better medicine for an iliac fever of vehement inflammation, fevers, and great ache, Galen in Comm. Iliac. iii.1. The second indirect cause is that the matter which must be avoided is drawn to the place from whence it must be avoided. Therefore, in retention of the menses and emeralds, the great vein in the saphena must be opened, as Galen says, to draw down the matter of the blood. The third indirect cause is to draw the humors to the place contrary to that place they flow to, to divert the matter from it. Therefore, for excessive menstruation, the basilica vein must be let blood to turn the matter to the contrary part and so to void it from its proper course. And therefore he who has a pleurisy on his left side must be bled on the right side to divert and draw the matter to the contrary place. Likewise, if it is on the right side, bleed on the left. The fourth reason is that by letting blood, one portion of the matter may be avoided, and nature may be the stronger on the residue. Letting of blood is wholesome when the body is full, lest impostumes grow; for the regulatory power of nature is weak in regard to these humors. Wherefore, a portion of the matter is voided lest, through the inability of nature in governing the matter, the matter should flow to some weak place and breed an impostume.\n\nThe author states that the gash made in letting out a gash is straight, and only pure blood comes out. Note that sometimes the gash must be great and sometimes small. The gash must be great for three reasons.  Fyrst / bicause the hu\u00a6mours be grosse / and grosse blud must be voyded: as in them yt be mela\u0304coly. Secondly / in wynter ye gashe muste be great / for colde engrosseth the hu\u2223mours. Thyrdly / for thabu\u0304da\u0304ce of humours / for they auoyde better by a great gashe than a small. But the gashe must be small / whan the {per}sone is of weake strengthe / that the spiritis & naturall hete auoyde nat to moche: and lyke wise in a hotte sea\u2223son / and whan the blud is pure.\nSanguine subtracto sex horis est vigilandum.\nNe somni fumus ledat sensibile corpus.\nNe neruum ledat non sit tibi plaga profunda.\nSanguine purgatus non carpas protinus escas.\nThre thynges must be consydred wha\u0304 one is let blud. Fyrst / yt he slepe nat within .vi. houres after e fumes enge\u0304dred by slepe asce\u0304de to the heed & hurt ye brayne. There be other causes. Fyrst / lest he in slepe turne hym on the arme that is let blud and therby hurt hym. The .ii If you sleep when humors flow to a painful member due to an incision or a hurt member, and an impostume breeds, Galen states that if impostumes breed in the body or in a hurt member, the humors flow towards it. However, Avicen assigns a different cause: that such sleep may chance to cause the members to contract. The cause may be as Galen says, that sleep is unhealthy in the ague fit: for natural heat goes inward, Galen ii. apo. super illo. In quo et cetera, and the outward parts become cold, and the fumes remain unconsumed; whereby the rigor is increased, and the fever fit prolonged. Also, by the moving of the humors, leaving of blood, fumes are raised up to the senses and the branes of the arms; which remaining unconsumed, become cold in sleep, and ingross in the inner parts. Therefore, if one sleeps immediately after leaving of blood, they cause contraction of the senses and branes of the arms. Secondly, he says that one must be careful when letting blood, lest one gashes too deep and injures a nerve or an artery stringing beneath the vein. Injury to a nerve causes a mortal cramp or loss of a member, such as an arm or a finger, and injury to an artery string causes incurable bleeding. One should not eat immediately after being let blood, but should wait until the humors in the body are in equilibrium, lest the food be drawn together with the blood to support the injured member.\n\nAvoid all things related to milk correctly.\nBe wary of the man of the fly-bottle drink.\nCold things will be avoided. Because they are hostile to small things.\nNubilous air will be forbidden to small things.\nThe spirit rejoices in small things through the light by the winds.\nSubtle and able to run through the entire body, except for the matter being furious. The second is the aphorism \"Inchoanitalis morbis.\" It is then beneficial to be let blood or to take a laxative medicine to alleviate the body loaded with matter. The third. \"is great and sharpens sicknesses, as when there is a large and dangerous impostume, though the matter be little. Galen xiii. For Galen says: if the impostume is great, let blood at the beginning, even if the matter is little, lest it break or open before it ripens: therefore, to avoid many inconveniences, let blood must be done. The second rule is: let blood may not be done on the day of motion of the sickness, as in a crisis, nor any other evacuation or diversion of matter from the place that nature sends it to. Nor likewise in the ague fit. For Galen says in one apophasis.\" That which the sickness is in its state, neither bleeding nor laxatives should be done: for the matter ripens, which ripens better by quietness than letting of blood should not be done at the beginning of the sickness, when the crisis is removed. For Isaac says in his book of urines, that though the heart be the engenderer of the blood and spirits, yet the blood is nourished by natural heat, and sustains it; for heat is naturally generated therefrom. Therefore, one voiding of blood cools it, which should digest the matter of the sickness, and so consequently the sickness is prolonged, and strength weakened. And therefore, it is to be feared, lest through prolonging of the sickness and weakening of the strength, nature may fail. The fourth rule is, that a body having dregs or filth in the gutters should not be bled. The cause is: there are three. The problems in the text are minimal, so I will output the cleaned text below:\n\nThe reasons why they draw to them emptiness and all the shapes now cease to be filled by letting blood from the next members, as the guts and stomach; whereby the body is hardened, and the matter in the veins more infected: the miseries draw the humidities of the ordeals, and the ordeals are dried the more. Therefore, you must first mollify the body with clisters or suppositories, except it becomes laxative alone. The five rules are: letting of blood should not be much used; for by frequent use of it, an old person falls into various diseases, such as epilepsy, apoplexy, and palsy; for by removing the blood and heat, many phlegmatic superfluities are engendered that cause these diseases. The six rules are: a woman who menstruates or is with child should not be let bleed. A woman with child should not, for the heat that digests food is diminished when she goes with child, especially when it grows great, for then it needs more food. This says Hippocrates, in five aphorisms, on what keeps menstruation delayed and voids naturally insufficiently / allowing blood to flow when it voids too much / for nature would not be allowed to operate. The seven rules are / after the colic passion, one should not be allowed to bleed; for letting blood stirs up humors, a colic condition on the right side of the body stands the member that generates blood, that is the liver; and the receptacle of bile, the gall. Autumn engenders melanocolic, which is gathered together and not resolved by wind; therefore in winter and spring, those veins should be allowed to bleed, in which melanocolic has dominion, which are the left side veins; for the spleen is on the left side of the body, which is the receptacle of melanocolic. Secondly, he says that the four members, the head, the heart, the foot, and the liver, after the fourth. Seasons of the year must be emptied: the heart in winter, the liver in summer, the head in winter, and the feet in autumn.\nSalutella gives you many small gifts.\nIt purges the spleen, chest, precordia, voice.\nIt removes unnatural pain from the heart.\nHere it touches six comforts that come from the vein called salutella. It is the vein at the back of the head between the middle finger and ring finger. First, it purges the liver. Secondly, it cleanses the voice. Sixthly, it removes unnatural ache of the heart. The reason for all these comforts is because the said vein avoids blood from these places, as will appear later. For a more ample explanation, it is to be known that in letting of blood, other times the veins are opened and sometimes the arteries. The opening of the artery is dangerous: the chief cause hereof is the excessive bleeding, which is caused in two ways. One is through the feverish heat of the arterial blood. for a hot thing is quickly movable and delivers and opens the artery, thereby helping much to void blood in the artery. The two causes are the mobility of the artery, and therefore the wound or gashe in it is slower healed, for wounds without rest cannot heal. Yet this letting of blood is beneficial in three ways. First, when there is an excess of subtle blood in the body. Secondly, when the blood is vaporous. Thirdly, when it is hot. For subtle blood, of which natural blood and spirits are engendered, rests in the artery; but gross blood that nourishes the members rests in the veins. Likewise, vaporous blood is contained in the artery, and sanguine blood in the veins. Also, the hottest blood, which is the heart's hottest member engendered and digested, is contained in the artery, and the other veins are opened in many members, sometimes in the arm or in the great or small head, sometimes in the foot, sometimes in the cerebral vein, the two. The basilica vein is called the liver vein. The third is the median or cardinal or black vein after Avicenna, or the matrix after Rasis. The fourth is the saphenous. The fifth is the brachial. In the less hollow is the radial: so that in the arm, in that which contains\nthe more and less hollow, are six veins to be opened. Cephalic empties the parts above the neck: and therefore opening it is good for diseases of the head, the migraines and other hot afflictions, or caused by hot matter. This vein begins at the shoulder and goes towards the upper side of the arm. Basilica empties the parts beneath the neck, as from the breast and liver: and therefore letting blood from this vein is wholesome for diseases of the breast and liver, and very good in pleurisy. This vein begins at the armhole and goes along to the bending of the arm. Median is between these two aforementioned veins: for it is the brachiocephalic. And it is also the median vein, as it empties completely from above, around, and below the neck. Therefore, it is the universal vein for the body in emptying, not universally (as some say), because it begins at the brachial and basilic branches. Therefore, if you want to let the blood of the brachial vein flow and it does not appear, you should rather take the mediana than the cephalica. And likewise, if you want to let the basilic vein flow and it does not appear, you should rather tie off the mediana instead of the cephalica, as it agrees better with both than one of them. The saluatella vein is the vein between the middle and ring fingers, more declining towards the middle finger. It begins from the basilic. This vein is opened in the right side for the opening of the liver, and in the left side for the opening of the spleen. There is no reason why it should be so, according to Avicenna, but experience: which Galen found by a dream, as he says. He had a patient in care, whose liver and spleen were stopped. He dreamed to let him bleed from this vein, and so he did, and cured the patient. This vein is let bleed, putting the head in warm water to enlarge and dilate it, because it is subtle, and the wound should not close too soon, and to make the thick blood thin. Assellaris is under basilica, and appears binding the arm; and like jugulum is of it, as of basilica. Funis brachii is over cephalica, or the lowermost bone; and is of one jugement with cephalica. Therefore, as Avicenna and Galen say, though in opening of veins there is universal vacuation of all the body, yet not from all veins equally, nor is it like the liver, for Rasis says that cephalica is the surer, and basilica more to be feared; and cardiaca is to be feared, but not so much as basilica. Cephalica is certain: for there is neither senowa, cardiaca, Basilica, Saluatella, nor is Io{per}dous. Therefore, it is best to open it. In the foot are three veins: sciatic, saphena, and the greater saphena. These are opened when we wish to draw blood to the lower parts, as in provoking menses. The greater saphena is better than saphena or sciatic, for it is nearer the matrix. Saphena draws blood from the yard, codds, and matrix, and sciatic from the ankles and members toward the left side. Saphena draws from the matrix and members around it, though they are branches of one vein. In the middle of the forehead is a vein, which is opened for old diseases of the face, such as morphia, dry scurvy, and scabies. And for diseases of the eyes: but first, cephalica must be lessened. There is likewise a vein in the nose. In opening each neck, it must be bound, and one opened after another: and by binding the necks, they will appear better. There are veins in the lips which open for pores in the mouth or gums: but cephalic is first weakened. The four veins in the rough of the mouth open away from remembrances flowing to the teeth & cause them to ache. These veins appear clearly & must be opened when the matter is digested. There are veins in the corners of the eyes, toward the forehead, & they are opened for discharges of the eyes, cephalic first weakened. Also there are veins beneath, called guides: which must be opened in the beginning of leprosy: and specifically for stopping the wind pipes & in the swelling, which lets one draw his breath.\n\nIf there is pain in the head from drink, let a man drink from a mild potion.\nFrom too much drink, fever is created.\nIf the head or forehead is heated and troubled.\nLet the forehead and head be moderately rubbed with a cloth frequently. Morella cocta and calida are soaked. The author notes two things. First, a remedy for headaches caused by excessive drinking, especially of wine or any other drink that makes people drunk: one must drink cold water on it; the coldness increases the lifting of the fumes and prevents them from harming the brain. Second, if the top of the head or forehead is painful from excessive heat: the temples should be moderately massaged and then washed with warm water in which motherwort is soaked; motherwort is cold and cools down.\n\nTempora (seasons) should make bodies fast. In every month, one should confer vomit or purge noxious humors from the entire stomach.\n\nVer, autumn, hyems, estas rule in a year.\n\nIn the springtime, the air becomes warm and humid.\n\nAnd no temperature is better for bloodletting.\n\nAt that time, man is subject to Venus,\n\nOf the body and movements, and the belly,\n\nBaths are purged with medicines. Estas more calor Siccatur nascatur (This causes the body to be born dry in the winter.). Tuncque precipue coleram (We particularly loved this). Humida frigida fercula dentur. Sit Venus extra. (Let Venus be outside). Balnea non prosunt. Sit rare fleubothomie. (Baths are not useful. Let them be rare). Utilis est requies. Sit cum moderamine potus. (Rest is beneficial. Drink with moderation).\n\nHere the author notes several things. First, excessive fasting in summer dries the body: for in that summer, by nature, is hot and dry, it dries the body even more. Wherefore Hippocrates says: Hunger is expedient for those who are very moist: for hunger dries the body. The second is: that vomiting once a month is healthy: for thereby harmful humors, contained in the entire circuit of the stomach, are evacuated. To this agrees Ausclepius (Auclepius) / Hippocrates saying: Hippocrates commands one to vomit every month, twice, two days one after the other: the two days may avoid the first day's difficulty. This maintains health, scouring the stomach from phlegm and bile. The stomach has nothing to purge it, as the gutts have red color. Avicenna puts other profits of vomiting well done. First, it is good for headache caused by moist vapors rising from the stomach to the head: but if headache comes from the brain's own hurt, vomiting corrupts the food. The fifth is, it removes sluggishness or retention of food. The sixth is, it removes the cause that makes one have a lust for sharp, pointed, and sour things: the cause of these dispositions removed puts away their effects. The seventh is, vomiting is wholesome for the scurvy that comes before dropsy: for it avoids the matter of the said scurvy and purges the stomach. The eighth is, it is wholesome for the pains in the reins and bladder: for the matter flowing to these parts diverts it another way. The ninth is, vomiting is wholesome for the jaundice. If vomiting is done by constraint of elicitation, it avoids the matter from which leprosy grows: it improves the first digestion, allowing other digestions to be done better. The tenth is that it gives one a good complexion. The eleventh is that it purges the stomach of a humor that causes epilepsy. The twelfth is that by strong constraint it removes a stopping matter that causes jaundice, and likewise it avoids a phlegmatic matter, which commonly causes this stopping. The thirteenth is that it avoids the matter that causes asthma: this disease causes one to breathe painfully, and it also comforts the spiritual members by whose heat the superfluidities are consumed. The fourteenth is that it is moist, though it is temperate in itself, as Galen says in his book of complexions; therefore, this season is more apt to let blood in than the other, for it increases humors. And therefore in this season, moderate use of carnal copulation/temperate motion/lasciviousness/fluxes/sweetness is convenient, and likewise temperate bathing to diminish replevio. This season is also good to take purgations. The fourth month, summer, is hot and dry, and therefore it increases red color, heat, and dryness. And for this reason, in summer we must feed on cold moist meals to diminish the fierceness of heat and drought, and then we must abstain.\n\nFinis.\n\nThus ends the regime of health. Imprinted at London in Fletestreet, in the house of Thomas Berthelet, near the Cudity, at the sign of Lucrece.\n\nAnno domini 1528, in the month of August.\n\nWith a privilege granted by the king.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here follow the various ballets and solo dances devised by Master Skelton, Laureate.\nArboris omne genus\nviridi condite lauro.\nMy dearing, my daily flower.\nLet me quote that he lay in your lap.\nLie still, quote she, my paramour.\nLie still, his head was heavy, such was his fate.\nAll drowsy, dreaming, drowned in sleep.\nHe took no heed of his love.\nwith hey lullay. &c.\n\u00b6with ba ba ba & bas bas bas.\nShe cherished him both cheek and chin.\nHe knew not where he was.\nhe had forgotten all deadly sin.\nhe wanted win love to have.\nhe trusted her payment and lost all his prayer.\nShe left him sleeping and stole away.\nwyth hey lullay. &c.\n\u00b6The rivers flow the waters wan.\nShe spared not to wet her feet.\nShe waded over, she found a man.\nThat held her heartily and kissed her sweet.\nThus after her cold she caught a heat.\nMy life she said, rots in his bed.\nI weep, he has a heavy head.\nwyth hey lullay. &c.\n\u00b6What dreamest thou, drunkard, drowsy pate?\nThy lust and liking are from the gone.\nThou blinder, blowball, thou wakest too late. Behold you lying coward alone.\nWell may you sigh, well may you groan.\nTo delete her so cowardly.\nI was powerless, she bewailed thee, I.\nQd Skelton, Laureate \u2234\nThe acuity acquitted madness between us two\nThe familiarity the former dalliance.\nCauses me that I cannot myself refrain:\nBut that I must write for my pleasant pastime.\nRemembering your passing good countenance.\nyour good port your beautiful visage.\nYou may be counted comfort of all courage.\nOf all your features favorable to make true description,\nI am insufficient to make such enterprise.\nFor thus dare I say without tradition.\nThat damsel Menalippe was never half so wise.\nYet so it is that a rumor begins to rise.\nHow in good faith you set your whole delight.\nAnd have forgotten your old true loving knight.\nWith bound and rebound bouncingly take up.\nHis gentle courtesy\nWith Iayst, you Jenet of Spain, for your tail wagging,\nYou cast all your courage upon such courtly hags.\nHave in service fear my horse behind is bare. He rides the horse well, but he rides the mare better.\nWe were the mare's wanton fillies with her wanton heel.\nShe gazes with her eyes and bites with a clench.\nShe goes wide behind and hews never a deal.\nWe were galloping in the widows' wake of that wrench.\nIt is perilous for a horseman to dig in the trench.\nThis grieves your husband, that right little knight.\nAnd so with your servants he fiercely fights.\nSo fiercely he fights, his mind is so fell.\nIt drives them down with blows on their day\nHe bruises their brainpans and makes them swell.\nTheir brows all broken, such claps they catch.\nWhose cruel, malicious one makes them leap the hatch.\nBy their counsel knowing how they serve a wily one\nAsk all your neighbors whether that Ily.\nIt can be no counsel that is cried at the cross\nFor your gentle husband, sorrowful am I.\nHow is he, if he has not first had a loss.\nAdvertising you, madam, to work more secretly.\nLet not all the world make an outcry.\nPlay fair, play madam, and look you play clean. Or els your game will be seen with great shame.\nQuoted from Skelton, Laureate.\nKnowledge acquaintance resorts to favor with grace,\nDelight/desire/rest/with liberty.\nDisdain distresses/exile cruelty.\nWords well set with good hability.\nDemure demeanor womanly of port,\nTranscending pleasure surmounting all sport.\n\u00b6An almanac arraigned to redress.\nThese fiery axes the deadly woe & pain,\nOf thoughtful hearts plunged in distresses.\nRefreshing minds the apple shows of rain.\nConduct of comfort and well most sovereign.\nHerber evergreen continual fresh and green,\nOf lusty summer the passing goodly queen.\n\u00b6The topaz rich and precious in worth.\nYour ruddy with ruby red may compare.\nSapphire of sadness envied with Indigo blue.\nThe pulleyshed pearl your whiteness doth declare.\nDiamond pointed to raise out heartly care.\nGain suspect the emerald come_able.\nReluctant smaragd object imperceptible.\n\u00b6Enclosed mirror and perspective most bright.\nIllumined with features far passing my report. Radiant Esperus, star of the cloudy night.\nLodestar to guide these lovers to their door.\nGain dangerous storms their anchor of support.\nTheir sail of solace most comfortably clad.\nWhich to behold makes heavy hearts glad.\n\nRemorse have I of your most goodlyhood,\nOf your courteous and benign behavior,\nOf your browne and of your womanhood,\nWhich makes my heart often to leap and spring,\nAnd to remember many a pretty thing.\nBut absence, alas, with trembling fear and dread,\nAbashes me, although I have no need.\n\nYou I assure, absence is my foe.\nMy deadly woe, my painful heavens.\nAnd if you list to know the cause why so,\nOpen my heart, behold my mind express.\nI would you could / then should you see master,\nHow there is nothing that I covet so fine.\nAs to embrace you in my arms,\nNothing earthly to me more desirous,\nThan to behold your beautiful countenance.\nBut hateful Absence to me so envious.\nThough you withdraw me from her by long distance,\nYet shall she never out of remembrance. For I have nurtured her within the secret wall,\nOf my true heart to love her best of all.\nQd Skelton. Laureate.\nYou may suppose that all things have fallen,\nAnd matters uncertain, before my schemes,\nBut beware, for subtle deception lies,\nThe goddess does not deceive you with her own guile,\nShe often delights in deceiving mortals with a tranquil face,\nAnd often, beneath a placid and hidden appearance,\nThey are wont to harbor sorrow.\nWhen you suppose all is secure and calm,\nA serpent lies hidden under the green grass.\nQd Skelton, laureate.\nGo, pitiful heart, rent asunder with deadly woe,\nPersevered with pain, bleeding with grief,\nBewail your fortune with vain and empty words,\nO unfriendly, unkind fortune, thou art.\nTo be so cruel and contrary,\nTo make me endure such care.\nThat where I love most, I dare not reveal. One there is, and ever one shall be. For whose sake my heart is sore distressed. For whose love welcome disease to me. I am content, so long as all parties are pleased. Yet, and God would I would my pain, But fortune enforces me so carefully to endure. That where I love best, I dare not disclose.\n\nSkelton, laureate, at your instance for a noble lady. With privilege.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The obedience of a Christian man and how Christ's rulers ought to govern. In this, if you mark diligently, you shall find eyes to perceive the crafty conveyance of all jugglers.\n\nGrace/peace and increase of knowledge in our Lord Jesus Christ be with you, Reader, and with all that call on his name unfainedly and with a pure conscience. Amen.\n\nLet it not displease nor dismay you, Reader, that it is forbidden in pain of life and goods, or that it is made breaking of the king's peace, or treason against his person, to read the word of your soul's health. But rather be bold in the Lord and comfort your soul.\n\nThe nature of God's word is to be persecuted. For as much as you are sure and have an evident token, though so such persecution that it is the true word of God. Which word is ever hated by the world, neither was it ever without persecution (as you see in all the stories of the Bible, both of the New Testament and also of the Old), neither can be. The pope is received and receives and persecutes, for as much as contrary wise, you are sure that the Pope's doctrine is not of God, which (as you say) is so agreeable to the world and is so received by the world, or which rather receives the world and the pleasures of the world, and seeks nothing but the possessions of the world and authority in the world, and bears rule in it, and persecutes the word of God, and with all willingness drives people from it, and with false and sophistic arguments makes them afraid of it: you curse them and excommunicate them, and bring them into belief that they are damned if they look on it, and that it is but doctrine to deceive men, and moves the blind powers of the world to slay with fire, water, and sword all that cleave to it. For the world loves it which is its own, and hates that which is chosen out of the world to serve God in spirit. As Christ says to his:\n\n\"The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!\n\nNo man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.\n\nTherefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?\n\nConsider the lilies of the field, how they grow; they toil not, neither do they spin:\n\nAnd yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?\n\nTherefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.\n\nTake therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.\" (Matthew 6:22-34) The disciples of John. XV. If you were of the world, the world would love its own. But I have chosen you out of the world, and therefore the world hates you. (John 15:19) You have another comfort, that as the weak powers of the world defend the doctrine of the world, so the mighty power of God defends the doctrine of God. God defends his doctrine himself. Which thing you will evidently perceive, if you call to mind the wonderful deeds which God has ever worked for his word in extreme necessity, beyond all human reason. These are written, as it is said in Romans 15, not for our deceiving but for our learning, that we might endure and be comforted by the scripture. God's word fights against hypocrites. The nature of God's word is to fight against hypocrites. It began with Abel and has ever since continued, and I doubt not, until the last day. And the hypocrites have always had the world on their side, as you see in the time of Christ. Our master Christ was entered. They had the elders, or the rulers of the Jews, on their side. They had Pilate and the emperor's power on their side. They also had Herod. Moreover, they brought all their worldly wisdom to bear and everything they could think or imagine to serve their purpose. First, to frighten the people, they excommunicated all who believed in him and drove them out of the temple, as you see in John ix. The craft of the hypocrites. Secondly, they found a way to have him condemned by the emperor's power and made it treason for Caesar to believe in him. Thirdly, they obtained to have him scourged as a thief or a blasphemer, which, according to their deceitful wisdom, was the cause above all causes that no man should believe in him. For the Jews take it for a sure sign of everlasting damnation if a man is hanged. For it is written in their law. Deuteronomy xxii. Cursed is whoever hangs on a tree. Moses also commands in the same place, if anyone\n\nCleaned Text: master Christ was entered. They had the elders, or the rulers of the Jews, on their side. They had Pilate and the emperor's power on their side. They also had Herod. Moreover, they brought all their worldly wisdom to bear and everything they could think or imagine to serve their purpose. First, to frighten the people, they excommunicated all who believed in him and drove them out of the temple, as you see in John ix. Secondly, they found a way to have him condemned by the emperor's power and made it treason for Caesar to believe in him. Thirdly, they obtained to have him scourged as a thief or a blasphemer. For the Jews take it for a sign of everlasting damnation if a man is hanged, as it is written in their law, Deuteronomy xxii. Cursed is whoever hangs on a tree. Moses also commands in the same place, if anyone hangs a person. be hung / take him down the same day and bury him, for fear of polluting or defiling the country, that is, lest they should bring the wrath and curse of God upon them. And therefore the Jews themselves, who with so venomous hate persecuted the doctrine of Christ and did all the shame they could to him (though they would have Christ still hanging on the cross and there to rot as he should have done by the emperor's law, yet for fear of defiling their sabbath and of bringing the wrath and curse of God upon them), urged Pilate to take him down. John. xix. This was against themselves. Finally, when they had done all they could and thought sufficient, and when Christ was in the heart of the earth and so many bills and pollaxes about him to keep him down, and when it was past man's help: then God helped. God's truth works wonders and makes the wisdom of the hypocrites folly. God's truth fortified him. The other God had sworn to Abraham, to David, and to other holy fathers and prophets, raising him up again to bless and to save all who believed in him. Thus, the wisdom of theypics became folly. This was written for your learning and comfort.\n\nThe captivity of the Israelites under Pharaoh\nHow wonderfully were the children of Israel locked in Egypt? In what tribulation, conflict, and adversity were they? The promise also given to them was far off and full of great cities walled up to the sky and inhabited by great giants. Yet God's truth brought them out of Egypt and placed them in the land of the giants. This was also written for our learning. For is there no power in a child? So little, I fear not, shall it at last help you, Pope, and your bishops, to burn our Pharaoh's children who manfully confess that Jesus is the lord and that there is no other name given to men to be saved by. Peter testifies in Acts in the fourth chapter. Who dried up the Red Sea? Who killed Golias? Who performed all those wonderful deeds that you read in the Bible? Who delivered the Israelites forever from slavery and bondage as soon as they repented and turned to God? Faithfully and God's truth and the trust in the promises which he had made. Read the tenth chapter to the Hebrews for your consolation.\n\nWhen the children of Israel were ready to disappear for the greatness and the multitude of the Gentiles, Moses comforted them, saying, \"Now Moses comforts the Israelites. Remember what your Lord God has done for you in Egypt: his wonderful works, his miracles, his wonders, his mighty hand, and what he has done for you hitherto. He will destroy them; he will take their hearts from them and make them fear and flee before you. He will storm against them and stir up a tempest among them and scatter them and bring them to nothing. He has sworn; he is true, He will fulfill the promises he made to Abraham, Isaac, and Jacob. This is written for our learning. God's truth fights for us. For truly he is a true God and is our God, as well as theirs. His promises are with us as well as with them. If we ask, we shall receive. If we knock, he will open. If we seek, we shall find. If we thirst, his truth shall quench our thirst. Christ is with us until the world's end. Let little flock beware, therefore. For if God is on our side: what matters it who is against us, be they bishops, cardinals, popes, or whatsoever names they bear.\n\nMark this also: if God sends you to the sea and promises to go with you and bring the safe to land, God tests the faith of his children. He will raise up a tempest against you to prove whether you will abide by his word, and that you may feel your faith and perceive his goodness.\n\nIf it were all ways fair weather. thou never bring yourself into such a situation where his mercy is the only thing delivering thee. Your faith would then be but a pretense, and you would be ungrateful to God and merciless to thy neighbor.\n\nIf God promises riches, the way there is poverty. God works in reverse. Whom he loves, he chastens; whom he exalts, he casts down; whom he saves, he damns first. He brings no man to heaven except he sends him to hell first. If he promises life, he slays first; where he builds, he casts all down first. He is no patcher; he cannot build on another man's foundation. He will not work until all is past remedy and brought to such a case that men may see how his hand, his power, his mercy, and goodness have wrought all together. He will let no man share in his praise and glory. His works are wonderful and contrary to man's works. Whoever saves himself, delivering his own son, his only son, his dear son, unto death and that for his enemies. Joseph saw the sun, the moon, and eleven stars worshiping him. Yet, God hid him where he could not see the sun, moon, or any star of the sky, and kept him there for many years, unjustly. God did this to humble him, make him meek and teach him God's ways, and prepare him for the position he was to assume. He promised the children of Israel a land with rivers of milk and honey. But for forty years, they were brought into a land where not even a drop of water was available to nurture them, teach them, or do them good, so that they could be strong in spirit and soul to use God's gifts and benefits according to His will.\n\nDavid also made this promise. David immediately stirred up King Saul against him, to persecute him, to hunt him like hares with hounds, and to ferret him out of every hole, for the space of many years, to tame him, to kill his lusts, to make him feel other men's diseases, to make him merciful, to make him understand that he was made king to minister and to serve his brethren, and that he should not think that his subjects were made to minister to his lusts, and that it was lawful for him to take away from them life and goods at his pleasure.\n\nO that our kings were so nurtured nowadays, which our holy bishops teach of a far other manner, saying, \"Your grace shall take your pleasure: bishops instruct kings. You take what pleasure you lust, spare nothing. We shall dispense with you: we have power, we are God's vicars. And let us alone with the realm. We shall take pains for you and see nothing be well. Your grace shall but decease the faith only.\n\nLet us therefore look We are called where we are, not to dispute as the Popes disciples do, but to die with Christ that we may live with Him, and to suffer with Him that we may reign with Him. Our fighting is to suffer, for it is a kingdom that must be won with suffering only, as a sick man wins health. God does all things for us and fights for us, and we do nothing but suffer. Christ says in John XX, \"As my Father sent me, so I send you.\" And in John XV, \"If they persecute me, then they will persecute you.\" And in Matthew X, Christ says, \"I send you forth as sheep in the midst of wolves. The sheep do not fight: but the Shepherd fights for them and cares for them. Be harmless as doves, therefore, saith Christ, and wise as serpents. The serpent's wisdom is to keep his head and those parts where his life rests. Christ. Our heads and God's word is that where our life rests. Therefore, cleave fast unto Christ and unto those promises which God has made us for His sake. Beware of men, for they will deliver you up unto their counsels and scourge you. And you shall be brought before rulers and kings for My sake. The brother shall betray or deliver the brother to death, and the father the son. And children shall rise against father and mother and put them to death. Here is more of what Christ says. The disciple is not greater than his master, nor the servant greater than his lord. If they have called the good man of the house Beelzebub, how much more will they call his household servants so? And Luke xxiv says, \"Which of you, intending to build a tower, does not first sit down and count the cost, whether he has enough to finish it, lest, having laid the foundation and being unable to finish it, all who see it begin to mock him?\" Who makes a mockery of himself who does not complete the task that began this, and was unable to finish it. Likewise, none of you who forsake all that they have can be my disciple. Whoever therefore casts this aside, I must require life, goods, honor, and all that is for Christ's sake; he discovers himself and makes a mockery of himself to the godless hypocrites and infidels. No man can serve two masters: God and mammon, that is, material wealth also (Matthew 6:24). Thou must love Christ above all things. But do you not do this if you are not ready to forsake all for his sake; if you have forsaken all for his sake, then you are sure that you love him. How is the pope certain, who takes all for Christ's sake but forsakes nothing: Trials are our rightful baptism and are signified by being plunged into the water. We who are baptized in the name of Christ (says Paul in Romans 6), are baptized to die with him. Trials are the spirit. Through tribulation purges us and kills our fleshly wisdom, our worldly understanding and carnal wisdom, and fills us with the wisdom of God. Tribulation is a blessing that comes from God, as witnesseth Christ in Matthew 5: Blessed are those who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven.\n\nTribulation is a blessing. Is this not a comforting word? Who would not rather choose and desire to be blessed with Christ in a little tribulation, than to be cursed perpetually with the world for a little pleasure?\n\nProsperity is a curse: Prosperity is a right curse and a thing that God gives to his enemies. Woe to you who are rich, says Christ in Luke 6:\n\n\"You have your consolation, woe to you who are full! Woe to you who laugh now! Woe to you when men speak well of you! For in the same way their fathers treated the false prophets.\"\n\nThe hypocrites with worldly preaching have not obtained it. The praise is given only to them, but possessions, dominion, and rule of the whole world are also theirs. Tribulation for righteousness is not a blessing only. Tribulation is the gift of God. But God gives it to none but his special friends. The apostles in Acts 5 rejoiced that they were considered worthy to suffer rebuke for Christ's sake. And Paul in the second letter to Timothy, chapter three, says, \"All who live godly in Christ Jesus will suffer persecution.\" In the first chapter of his letter to the Philippians, he says, \"To you it is given not only to believe in Christ, but also to suffer for his sake. Are you sure that you are sealed with the Spirit unto eternal life? And you are surely so, if you suffer patiently for his sake. By suffering are you sure. But by persecution can you never be sure. For Paul in the fifth chapter to the Romans says, 'Tribulation produces endurance, that is, it produces'.\" vs. Feel the goodness of God and his help and the working of his spirit. And in the twelfth chapter of the second epistle to the Corinthians, the Lord said to Paul, \"My grace is sufficient for you. For my strength is made perfect in weakness.\" Look, Christ is never strong in us until we are weak. As our strength abates, so grows the strength of Christ in us. Therefore, Paul says in the same place of his second epistle to the Corinthians, \"I take delight in my weaknesses, that the strength of Christ may dwell in me.\" Therefore, I am content in infirmities, in persecutions, and in troubles for Christ's sake. For when I am weak, then I am strong, meaning that the weakness of the flesh is the strength of the spirit. Flesh: And by flesh understand wisdom. And all that is in a man before the Spirit of God comes, and whatever springs not from the Spirit of God and God's word. And such testimony is all the scripture full.\n\nBehold, God sets before us a blessing and also a curse. A blessing truly and that a glorious and everlasting one, if we endure tribulation and adversity with our Lord and savior Christ. And an everlasting curse, if for a little pleasure's sake we withdraw ourselves from the chastising and nurture of God, with which he teaches all his sons and forms them according to his godly will, making them perfect (as he did Christ), and making them fit and prepared vessels to receive his grace and his Spirit, that they might perceive and feel the exceeding mercy which we have in Christ and the innumerable blessings and the unspeakable inheritance to which we are called and chosen and sealed in our savior Jesus Christ.\n\nFinally, whom God chooses to reign. The difference between the children of God and of the devil is that the children of God have power in their hearts to suffer for God's word, which is their life and salvation, their hope and trust, and by which they live in soul and spirit before God. In contrast, the children of the devil, in times of adversity, flee from Christ whom they followed falsely. Their hearts are not sealed with His holy and mighty spirit, and they get themselves to the astonishment of their true father, the devil, and take his wages \u2013 the pleasures of this world. These are the earnest of everlasting damnation. This conclusion is well confirmed by the 12th chapter to the Hebrews, saying, \"My son, do not despise the chastising of the Lord, nor be discouraged when you are rebuked by Him.\" For whom the Lord loveth him he chastises: you and he scourges all God's children are under chastisement. Every son whom he receives is persecuted and afflicted for the truth's sake, God's scourge and rod, belonging to all his children differently. For when he says, \"he scourges every son,\" he makes no exception. The text further says, \"if you shall endure chastisement, God offers himself to you as to sons.\" What son does the father chastise not? If you are not under correction (whereof all are partakers), then you are bastards and not sons.\n\nFor as much as we must needs be baptized in tribulations and through the red sea and a great and fearful wilderness into our natural contrary: you and in as much as it is a plain, earnest truth that there is no other way to heaven than through persecution and adversity. Sofering of pain and of very death, following the example of Christ. Therefore let us arm our souls with the comfort of the scriptures. God is ever ready at hand in times of need to help us. And such tyrants and persecutors are but God's scourge and his rod to chastise us. And as the father has always in times of correction held the rod in his hand, so the rod does nothing but as the father moves it: even so, God has all power over the tyrants and lets them not do what they will, but only as he appoints them to do and as necessary for us. And when the child submits himself to his father's correction and nurture and humbles himself altogether to the father's will, then the rod is taken away. Even so, when we come to the knowledge of the right way and have forsaken our own will and offer ourselves cleanly to the will of God, to. walk which way he will, he turns them out. Or else, if they enforce persecution of us any further, he puts them out of the way, according to the comfortable examples of scripture. More over, let us arm our souls with the promises, both of help and assistance, and also of the glorious reward that follows. The promises of God are comforting, they are all comfort. Great is your reward in heaven, says Christ, Matthew 5. And he that knows me before men, him I will know before my Father in heaven, Matthew 10. And call on me in time of tribulation, and I will deliver thee the psalm 65. And behold, the eyes of the Lord are over those that fear him and over those that trust in his mercy. To deliver their souls from death and to feed them in time of famine, psalm 45. And in the 45th psalm, says David: the Lord is near those that are troubled in their hearts, and the meek in spirit he will save. The tribulations of the righteous are many, and out of them all will come. The Lord delivers them. The Lord keeps all their bones, so that not one of them will be broken. The Lord will redeem the souls of His servants. And all the psalms are of such consolation: be anxious for God when you read them, and Matthew 10. When you deliver yourselves, take no thought what you will say. It will be given you at that hour what you will say. For it is not you that speak: but the spirit of your Father that speaks in you. The very hairs of your heads are numbered, says Christ also in Matthew: Lord, let your care be to prepare yourself with all your strength to walk the way He will have you to walk and to believe that He will go with you and strengthen and assist you against all tyrants and deliver you from all tribulations. Trust in Christ. But what way or by what means He will do it, commit it to Him and to His Godly pleasure and wisdom and cast that care upon Him. And though it may seem never so unlikely or never so impossible to nature. And yet he who does not believe steadfastly that he will do it. Then, according to his old usage, he will change the course of the world in the twinkling of an eye, and come suddenly upon our gates as a thief in the night, and take them in their wiles and worldly wisdom, when they cry peace & all is safe. Then shall their sorrows begin, as the pangs of a woman in labor. And then he will destroy them and deliver the unrepentant to the glorious praise of his mercy and truth.\n\nAs for those who despise God's word, regarding it as a fantasy or a dream, and also for those who, out of fear of a little persecution, fall away from it: set this before your eyes. The dispellers, persecutors, and those who fall from the word are threatened. How God sensed the beginning of the world before a general plague, ever sent his true prophets and preachers of his word to warn the people, and gave them space to repent. But for the greatest part, they did not. hidden their hearts and persecuted the word that was sent to save them. And then God destroyed them utterly and took them clean from the earth. As you see what followed the preaching of Noah in the old world \u2013 what followed the preaching of Lot among the sodomites and the preaching of Moses and Moses and Aaron: moreover, again and again when the children of Israel fell from God to the worshiping of idols \u2013 he sent his prophets to them. And they persecuted and grew harder hearted. And he sent them into all places of the world as captives. Christ. Last of all he sent his own son to them. And they grew more hardhearted than ever before. And see what a fearful example of his wrath and cruel vengeance he has made of them to all the world now for almost fifteen hundred years.\n\nTo the old Britons also, who dwelt where our nation now does, Preached Gyldas and rebuked them. Wekednes and prophesied both to the spiritual and to the lay men, what vengeance would follow except they repeated. Gildas: They are spiritual: that is, devilish; for the devil is a spirit. But they hardened their hearts. And God sent his plagues and pestilences among them, and sent their enemies upon them on every side and destroyed them utterly.\n\nMark also how Christ threatens those who forsake him for whatever cause it be: whether for fear, for shame, for loss of honor, friends, life, or goods? He who denies me before men, him will I deny before my Father who is in heaven. He who loves father or mother more than me, is not worthy of me. All this says he, in Matthew 10. And in Mark 8, he says, \"Whosoever is ashamed of me or my words among this adulterous and sinful generation, of him shall the Son of man be ashamed, when he comes in the glory of his Father with the holy angels.\" And Luke 9 also: \"None of you can be my disciple if you do not give up all your possessions.\" lays his hand on the plow and looks back / it is fitting for the kingdom of heaven.\nNevertheless, if any man has resisted ignorantly / as Paul did / let him look on the truth which Paul wrote after he came to knowledge. God receives those who come again. Also, if any man cleanses himself against his heart / but overcome by the weaknesses of the flesh for fear of persecution / has denied / as Peter did / or has delivered his book or put it away secretly. Let him (if he repents) come again & take a better hold and not disappear or take it for a sign that God has forsaken him.\nWhy God lets his elect fall: For God often takes his strength even from his very elect / when they trust in their own strength or are negligent in calling on him for his strength. And that he does to teach them and to make them feel that in the fire of tribulation for his words' sake, nothing can endure and abide / except his worn strength only which he has promised. For this strength, he will have us pray to him at night. And yet, you must understand that the scripture ought to be in the mother tongue, that is, you may perceive why it should be so, and the reasons our spirits give for the contrary are but sophistry and false wiles to keep you from the light. That the scripture ought to be in the English tongue, first God gave the children of Israel a law by the hand of Moses in their mother tongue. And all the prophets wrote in their mother tongue. And all the psalms were in the mother tongue. And there was Christ but figured and described in ceremonies, in riddles, in parables, and in dark prophecies. What is the cause that we may not have the old testament with the new, which is the light of the old and in which is openly declared before the eyes that there were darkly prophesied? I can imagine no other cause except it be that we should not see the works of Antichrist and the juggling of Ipocrites. What should be the \"cause we who walk in the broad day should not see, as well as those who walked in the night, or that we should not see as well at none as they did in twilight? Does Christ come to make the world more blind? By these means Christ is the darkness of the world and not the light, as he says of himself in John. 8:12. More over, Moses says in Deuteronomy 6: \"Hear, Israel: These words that I command you today shall be on your heart. Impress them on your children. Speak of them when you sit in your house and when you walk by the way and when you lie down and when you rise. Bind them as a sign on your hand, and let them be as a frontlet between your eyes. Write them on the doorposts of your house and on your gates. This was commanded to you, all of you.\" How comes it that God's word is less binding on us than on them? You how comes it that our Moses forbade us and commanded us the contrary, and threatened us if we do not speak?\" How can we put God's word into practice on our children and in our households, when we are violently kept from it and do not know it? How can we, as Peter commanded, give a reason for our hope when we do not know what it is that God has promised or what to hope for? Moses also commanded in the same chapter: if the son asks what the testimonies and observances of the Lord mean, you, father, cannot tell your son. And in the twenty-first chapter, he repeats it again out of fear of forgetting.\n\nThey may say, \"The scripture requires a pure and quiet mind. Therefore, because he is altogether engrossed in worldly business, you cannot understand it.\" If it is the cause, it is a playful case, that our prelates did not understand the scriptures themselves. For no layman is so tangled. With worldly business as they are, the great figures of the world are managed by them. The lay people do not do anything great but at their assignment. If the scripture were in the mother tongue, they would say then that the lay people would understand it every man after his own ways. Wherefore serves the curate but to teach them the right way? Wherefore were holidays made but that the people should come and learn? Are not our schoolmasters abominable who take great wages but do not teach? Schoolmasters, in that you take so great wages, why will you not teach? If you would teach, how could you do it so well and with such profit as when the lay people have the scripture before them in their mother tongue? For they would see by the order of the text whether you were deceiving or not. And then would they believe it, because it is the scripture of God, though your living be never so abominable. Why are preachers not believed when they say troubled times? Where now because... You're living and your preaching are so contradictory, and because they groped in every sermon you delivered open and manifest lies, and they didn't believe you when you preached truth. Alas, the curates themselves (for the most part) knew no more what the new or old testament meant than the Turks. The curates didn't know what a Bible meant, nor did they understand anything beyond what they read at mass, matins, and evensong, which yet they didn't truly comprehend. If they wouldn't let the laity have the word of God in its mother tongue, at least let the priests have it; most of them understood no Latin at all. The priests understood no Latin. But since Christ commanded to search the scriptures (John 5:39), search the scriptures:\n\nChrist commands to search the scriptures (John 5:39). scriptures Though miracles record his doctrine, yet he desired no faith given to it or his miracles without scriptural record. When Paul preached (Acts 17), they searched the scriptures daily to see if they were in accordance with what he taught: \"Why should not I do the same,\" I ask, \"and examine the scripture you cite: why should I not see the scripture and the circumstances, and what comes before and after, in order to determine whether your interpretation is the correct sense, or whether you forcefully and violently draw the scripture to your carnal and earthly purpose? Or whether you intend to teach or deceive me.\"\n\nChrist states that there will come false prophets in his name who will claim to be Christ themselves, preaching Christ in such a way that people must believe in their holiness and imaginings without the word of God: \"And this is not against Christ or Antichrist.\" prophets who juggle with the scripture and deceive the people with false interpretations, as all the false prophets, scribes, and Pharisees did in the old testament. How shall I know if you are against Christ or false prophets or not, seeing that you will not let me see how you allege the scriptures? Christ says: A man is known against Christ by his deeds. By their deeds you shall know them. Now when we look upon your deeds, we see that you are all sworn together and have separated yourselves from the laity, and have a separate kingdom among yourselves and separate laws of your own making, with which you violently bind the laity who never consented to the making of the law. A separate kingdom, separate laws. What Christ freely gave, the pope binds again for money. A secret council, a thousand things forbidden by Christ, and dispensed with again for money. There is no exception at all, but lack of money. You have a secret council. You yourselves counsel. All other means of counsel and secrets known to you, not mine. You seek honor, riches, promotion, authority, and to reign over all, and will obey none. If the father gives you courtesy, you compel the son to give it violently, whether he will or not, by the craft of your own laws. These deeds are against Christ.\n\nWhy should we be compelled to pay this schoolmaster his wages and he should have license to go where he will and to dwell in another country and leave our children there? Do we not have given up our titles of courtesy to one for teaching us God's word? And does not the Pope come and compel us to pay it violently to those who never teach? Does he not make one person a person who comes never at us? One shall have 5 or 6, or as many as he can get, and often not one of them stands. Another is made. You are a vicar given dispensation to go where you will and serve in a parish where the priest can only perform certain ceremonies. You bear most labor and least profit, paying for a mass penny, a rentall, dirige money, and confession money. We are taught and compelled to hire many costly schoolmasters. These practices are contrary to Christ. Should we therefore judge you by your deeds, as Christ commands? Thus you are false prophets and disciples of Antichrist or against Christ.\n\nThe sermons which you read in the Acts of the Apostles were undoubtedly preached together. Why might they not have been written in the mother tongue? If one of us preaches a good sermon, why may it not be written? St. Jerome also translated the Bible into his mother tongue. Why may we not do the same? They will say... cannot be translated into our tongue. It is not as rude as they are false liars. The Greek tongue agrees more with English than with Latin. The properties of the Hebrew tongue agree thousands of times more with English than with Latin. The manner of speaking is such that in thousands of places you need not translate it into English word for word, but you must seek a compass in Latin and will have much work to translate it favorably, so that it has the same grace and sweetness, sense and pure understanding in Latin as it does in Hebrew. A thousand parts better may it be translated into English than into Latin. You and except my memory fails me and that I have forgotten what I read when I was a child, you shall find in the English chronicle how King Adelstone caused the holy scripture to be translated. Transcribed text: \"translated into the tongue that was in England and how the prelates urged him there. Contrary preaching, moreover, seeing one of you ever preaches contrary to another. And when two of you meet, the one disputes and quarrels with the other, as if they were two scolds. And as much as one holds this doctor and another that, Duns Scotus, another Bonaventure, Alexander de Hales, Raymond Lulle, Bryght, if you had but one book of every author, you could not pile them up in any warehouse in London, and every author is contrary to another. In such great diversity of spirits, how shall I know who lies and who speaks the truth? By what shall I try and judge them? Verily by God's word, which is the only truth. But how shall I do that when you will not let me see the scripture? Nay, they say, the scripture is so hard that you could never understand it but by the doctors. That is, I must measure the yard by the cloth.\" twenty clothes of various lengths and breeds. How shall I be sure of the length of the meter yard by them? I suppose rather that I must first be sure of the length of the meter yard, and by that measure and judge the clothes. If I must first believe the doctor, then the doctor is first true, and the truth of the scripture depends on his truth. And so the truth of God springs from the truth of man. Thus Antichrist turns the roots of the trees upward. Antichrist turns the roots of the trees upward. What is the reason that we damn some of Origen's works and allow some? How do we know that some is heresy and some not? By the scripture I believe. How do we know that Saint Augustine (who is the best or one of the best who ever wrote on the scripture) wrote many things amiss at the beginning, as many doctors do? Indeed, by the scriptures is the trial of all doctrine and the right twig scriptures, as he himself well perceived afterward when he looked more closely. He diligently appeased them and revoked many things again. He wrote of many things which he understood not when he was newly converted; yet he had thoroughly seen the scriptures and followed the opinions of Plato and the common persuasions of men's wisdom that were then famous.\n\nThey will say shamefully that no man can understand the scriptures without philosophy. A man must first be well versed in Aristotle's teachings, they say, before he can understand the scripture. Aristotle's doctrine is that the world had no beginning and shall have no end, and that the first man never was and the last shall never be. God does all things of necessity and neither cares what we do nor asks any accounts of it. Without this doctrine, how could we understand the scripture that says, \"God created the world from nothing,\" and that \"God works all things of his free will and for a secret purpose,\" and that \"we shall all rise again\"? God will have an account of all that we have done in this life. Aristotle says. Give a man a law and he has the power to do or fulfill it and becomes righteous through working righteously. But Paul and all scripture says that the law does nothing but bring out sin and is powerless to help. No one has the power to do the law unless the Spirit of God is given to him through faith in Christ. Is it not then madness to say that we could not understand the scripture without Aristotle?\n\nAristotle's righteousness and all his virtues come from a free will. And a Turk and every infidel and idolater may be righteous and virtuous with that righteousness and those virtues. Moreover, Aristotle's felicity and blessedness consist in avoiding all tribulations and in riches, health, honor, worship, friends, and authority. This felicity pleases our spiritual nature well. Now without these and such like points, could you not understand scripture? which says that righteousness comes through Christ and not of our own will, and that virtues are the fruits and gift of God's Spirit. Christ blesses us in tribulations/persecutions and adversity. I say, could you understand scripture without philosophy? Paul, in the second to the Colossians, warned them to beware lest any man rob them of their faith in Christ through philosophy and deceitful emptiness, and through the traditions of men and the ordinances of the world, not according to Christ.\n\nBy this means, then, no man should teach another, but every man should take the scripture and learn by himself. Nay, truly, I do not say this. When no man will teach, if we desire God will teach. Never the less, since you will not teach, if any man thirsts for the truth and reads the scripture by himself, desiring God to open the door of knowledge to him, God, for His truth's sake, will and must teach him. A master teaches his apprentice all the points of the metric yard: the number of inches, feet, and quarters, as well as nails. I will teach the people God's law and what obedience God requires of us towards father and mother, master, lord, king, and all superiors. I will also teach them that natural desire and birth drive our hearts to rebel against God's ordinances and will. I will prove that no one is righteous in God's sight, but that we are all condemned by the law. After making them aware of this and instilling fear with the law, I will teach them the testament and promises God has made to us in Christ, as well as His mercy and kindness. I will also teach them the principles and foundations of faith and what the sacraments are. Signify and then shall the spirit work with your preaching and make them feel. It would come to pass that, as we know by natural wit what follows of a true principle of natural reason: so by the principles of faith and by the plain scriptures and by the text, should we judge all men's exposure and all men's doctrine, and should receive the best and refuse the worst. I would have you teach them also the properties and manner of speaking of the scripture, and how to expound proverbs and similes. And then, if they go abroad and walk by the fields and meadows of all manner doctors and philosophers, they could catch no harm. They should discern the poison from the honey and bring whom nothing but that which is wholesome.\n\nBut now you do the opposite. You drive them from God's word and will let no man come there until he has been a master of arts for two years. First, you sell them sophistry and the doctrine of scholasticism: as They and there corrupted their judgments with apparent arguments and with alleging unto them texts of logic, of natural philosophy, of metaphysics and moral philosophy, and of all manner of books of Aristotle and of all manner doctors which they yet never saw. More over, one holds this against another. One is real, another nominal. What wonderful Dreams have they of their predicaments, universals, second intentions, quiddities, and relatives. And whether species founded in chimera are true species. And whether this proposition is true: non ens est aliquid. Whether ens is equivocal or univocal. Ens is a voice only says some. Ens is univocum, says another and descends into ens creatum and into ens increatum per modos intrinsecos. When they have wisely debated this for 8, 12, or more years, and after that their judgments are utterly corrupted: then they begin their Divinity. Divinity Not at the scripture: but every man takes a separate doctor. Which doctrines are as various and diverse as one another, yet this they all agree: that no man is saved by Christ but by holy faith. Potters: you mockers or rather jugglers, for there are diverse sects and monstrous shapes among us. Every religion, every university, and almost every man has his own deity. Now whatever opinions every man finds with his doctor, that is his gospel and that only is true with him, and that he holds all his life long, and every man maintains his doctor with all corrupts the scripture and fashions it according to his own imagination, as a potter does his clay. From what text do you prove hell? Another will prove purgatory, another limbo paternum, and another the assumption of our lady. And another shall prove from the same text that an ape has a tail. And from what text the gray friar proves that our lady was without original sin, from the same shall the black friar prove that she was not. Conceived in original sin. And all this they do with apparent reasons, false similitudes and likenesses, and with arguments and persuasions of human wisdom.\n\nFalse similitudes: There is no other division or hierarchy in the world but human wisdom, and when human folly interprets the scripture. Human wisdom heresy scatters, divides, and makes sects, while the wisdom of one is that a white coat is best to serve God in, and another says a black, another a grey, another a blue: And while one says that God will hear your prayer in this place, another says in that place: And while one says this place is holier, another that place is holier, and this religion is holier than that, and this saint greater with God than that, and a hundred thousand like things.\n\nOne religion is holier than another: Human wisdom is idolatry.\n\nWhat God is, wisdom is plain idolatry; neither is there any other idolatry than to image God after. Mans wisdom. God is not man's imagination / but that which he says of himself. God is nothing but his law and his promises / that is, that which he bids us do and that which he bids us believe and hope. God is but his word: as Christ says in John 8: \"I am that I say unto you\" / that is, \"that which I preach am I.\" My words are spirit and life. God is that only which he testifies of himself and to imagine anything other of God is damnable idolatry. Therefore, says the 348th testimony of the Lord / that is, that which God testifies and witnesses to us. But how shall I, who am unable to have his testimonies or witnesses, act when you will not allow me this? Will you resist God? Will you forbid him to give his spirit to the laity as well as to you? Has he not made the English tongue? Why forbid him to speak in the English tongue then / as well as in the Latin?\n\nFinally, this threatening and forbidding the laity. people are not meant to read scripture out of love for your souls, as foxes do for their dens, is evident and clear. The sun / allows this and permits you to read. Read what you will: you may say what you will, save the truth. Robin Hood, Hercules, Hector, and Trojans, with a thousand histories and fables of love and Wantones, and of ribaldry as filthy as heart can think, are used to corrupt the minds of youth, all completely contrary to the doctrine of Christ and his apostles. For Paul (Ephesians 5) says: \"See that no fornication or uncleanness or covetousness be named among you, as becomes saints. Neither filthiness, nor foolish talking, nor crude jests, which are not fitting.\" For you know that no fornicator, other unclean person, or covetous person (which is an idolater) has any inheritance in the kingdom of Christ and of God. And after this, Paul says, \"through such things comes the wrath of God upon the children of disobedience.\" Now seeing they permit you freely to read those things which corrupt your minds and rob you of the kingdom of God and Christ and bring the wrath of God upon you, how is this forbidden for love of your souls? A thousand reasons more might be made (as you may see in Paraclesis Erasmus and in his preface to the paraphrase of Matthew). For as much as our holy prelates and our spiritual religious, who ought to defend God's word, speak evil of it and do all the shame they can to it, and rail on it and bear their captives in bondage, it causes insurrection and teaches the people to disobey their heads and governors, and moves them to rise against their princes and make all come and make havoc of other men's goods. Therefore I have made this little treatise that follows, containing all the false obedience of monks and friars. For they are not of God but of their own fanatical obedience, which whoever reads it shall easily perceive, not the contrary only and. That they lie: but also the very cause of such blasphemy and what stirs them so furiously to rage and to deny the truth.\nIt is no new thing to the Word of God to be maligned. Nor is this the first time that hypocrites have ascribed to God's word the vengeance whereof they themselves were ever the cause. The hypocrites lay claim to God's word which they themselves bring about. For the hypocrites with their false doctrine and idolatry have evermore laid the wrath and vengeance of God upon the people, so sore that God could no longer forbear nor defer his punishment. Yet God, who is always merciful, before he would take vengeance, had first punished the idolatry of the hypocrites. They say that new learning is the cause, which plagues they ascribe to God's word, saying: see what misfortune has come upon us since this new learning arose and this new sect and this new doctrine. This you say, Jeremiah xliij. people cried to Go to their old idolatry again, saying: \"Since we left it, we have been in all necessity and have been consumed by war and famine. But the prophet answered them, \"Your idolatry has gone to the heart of God, so that he can no longer endure the maliciousness of your own imaginings and invocations. The cause of all such misfortunes is that you will not hear the voice of the Lord and walk in his law or ordinances and testimonies. Christ was accused of insurrection. The scribes and Pharisees laid charges against Christ (Luke. xxiii.). They said to Pilate, \"We have found this fellow perverting the people and forbidding the payment of tribute to Caesar and calls himself Christ, a king. And again in the same chapter, they moved the people, saying, 'He is teaching throughout all Judea, beginning from Galilee even to this place.' They laid similar charges against the Apostles, as you may see in the Acts. Saint Cyprian. Augustine and many others made works in defense of God's word against such blasphemies. It is no new thing, but an old and accustomed practice with the hypocrites to twist God's word and the true preachers of all the mischief that their lying doctrine causes. Why does trouble follow the preaching of the Gospel?\n\nNevertheless, later in truth, after the preaching of God's word, because it is not truly received. God sends great trouble into the world: partly to avenge himself of tyrants and persecutors of his word, and partly to destroy those worldly people who make of God's word no thing but a cloak, catching both good and bad. The kingdom of heaven is the preaching of the Gospel; to which come both good and bad, but the good are few. Christ calls them a little flock. Luke xii. For they are ever few that come to the Gospel with a true intent, seeking in it nothing but the truth. The glory and praise of God and offering themselves freely and willingly to suffer with Christ for the Gospels' sake and for bearing witness to the truth, that all men may hear it. The greatest number came and followed even Christ himself for a worldly purpose. As thou mayst well see (John 6.), how almost five thousand followed Christ and would also have made him a king, because he had well fed them. Whom he rebuked, saying: \"Ye seek me not because ye saw the miracles: But because ye ate of the bread and were filled, and drove them away from him with harsh preaching.\"\n\nEven so now (as ever), the most part seek liberty. They are glad when they hear the unsavory covetousness of the spiritual rebuked. When they hear their falsehood and wiles uttered. When tyranny and oppression is preached against. When they hear how kings and all officers should rule christianly and brotherly and seek no other thing but the welfare of their subjects. They have no such authority from God to pillage and plunder as they do, to raise taxes and gatherings to maintain their fantasies and make war, for a one destroys another. God's word is not the cause of evil. And therefore, because the heads will not rule, they will no longer obey but resist and rise against their evil heads. One destroys another. Yet God's word is not the cause of this, but the preachers. For though Christ himself taught all obedience, that it is not lawful to resist wrong (but for the officer appointed thereunto) and how a man must love his enemy and pray for those who persecute him and bless those who curse him, and how all vengeance must be remitted to God and that a man must forgive if he will be forgiven by God. Yet the people for the most part received it not. They were ever ready to rise and to fight. For every time the scribes and Pharisees went about to. take them away, they were afraid of the people. Not on the holy day (said they, in Matthew 26). lest any rumor arise among the people. And in Matthew 21, they would have taken him, but they feared the people. And in Luke 20, Christ asked the Pharisees a question to which they dared not answer, lest the people should stone them. Christ's disciples were long weak and worldly minded. Lastly, since the very disciples and apostles of Christ, after so long hearing of Christ's doctrine, were yet ready to fight for Christ's clean teaching. As Peter (in Matthew 26) drew his sword. But was rebuked. And in Luke 9, James and John wanted fire to come from heaven to consume the Samaritans and to avenge the injury of Christ: but were likewise rebuked. If Christ's disciples were so carnal, what wonder is it if we are not all perfect on the first day?\n\nThe popes doctines teach us, as much as we are taught, even from very infants, to kill a Turk, to slay a Jew, to burn a heretic, fight for your liberties and the rights of the church, as they call it: you and in as much as we are brought to believe that if we shed the blood of our even Christian or if the son shed the blood of his father that begat him, not for the pope's godhead only, but also for whatever cause it be, you though it be for no cause but that his holiness commands it only, we deserve as much as Christ deserved for us when he died on the cross: or if we are slain in the quarrel, our souls go not to heaven, but fly to heaven and be there your reward. In as much (I say) as we have sucked in such bloody imaginations into the bottom of our hearts even with our mothers' milk, and have been so long hardened therein, what wonder would it be if while we are yet young in Christ, we thought that it were lawful to fight for the true word of God? You and though a man were thoroughly persuaded it were not lawful to resist his king, though he would wrongfully take away life and goods. Yet might he think that it was lawful to resist the hypocrites and to rise, not against his king: but with his king to deliver his king out of bondage and captivity, in which the hypocrites hold him with wiles and falsehood, so that no man may be suffered to come at him to tell him the truth.\n\nThis you say, that it is the bloody doctrine of the Pope which causes disobedience, rebellion, and insurrection. The Pope's doctrine is bloody, for he teaches to fight and to defend his traditions and whatever he dreams with fire, water, and sword, and to disobey father, mother, master, lord, king, and emperor: you and to invade whatever lord or nation it will not receive and admit his godhead.\n\nChrist's doctrine is peaceful. The peaceful doctrine of Christ teaches to obey and to suffer for the word of God and to remit wrongs and the defense of the word to God, who is mighty and able to defend it. This also as soon as the word is once openly preached and testified or witnessed unto you. The world/ God avenges his doctrine himself, and when he has given them time to ponder, is ready at once to take action against his enemies. He shoots arrows with heads dipped in deadly poison at them, pours his plagues from heaven down upon them, makes the earth swallow them up, and compasses them in their wiles. He takes them in their own traps and snares, casts them into the pits they dug for others, and sends them a dashing in the head and utterly destroys them with their own subtle counsel. A man ought to be prepared for doctors and also in the scripture: Prepare your mind therefore for this little treatise, and read it discretely and judge it impartially. And when I cite any scripture, look you on the text, whether I interpret it rightly, which you will easily perceive by the circumstances and process of the matter. If you make Christ the foundation and ground and build all on him and refer all to him, and find this to be the case. And this position agrees with the articles of the faith and open scriptures. God, the father of mercy, raised our savior Christ again to justify us. Give you his spirit to judge what is righteous in his eyes and give you the strength to abide by it and maintain it with all patience and long suffering. To the example and edification of his congregation and the glory of his name. Amen.\n\nGod (who works all things) for a secret judgment and purpose and for his godly pleasure, provided an hour that your father and mother should come together to make you. He was present with them in your mother's womb and fashioned you and breathed life into you. For the great love he had for you, he provided milk in your mother's breasts for you. Moved also your father and mother and all others to love you, to pity you, and to care for you.\n\nAnd as he made you through them, so he has cast you under the power and authority. Obedience and service to our fathers and mothers are a duty to us in God's stead. In His stead, honor thy father and thy mother. Exodus 20:12. This commandment is not only to be understood in terms of bowing the knee and putting on the cap, but that you love them with all your heart, fear and reverence them, and obey their commands. Seek their pleasure, will, and profit in all things, and give your life for them, considering them worthy of all honor. Remember that you are their good and possession, and all that you have and are able to do is theirs.\n\nUnderstand also that whatever you do to them, whether good or bad, you do to God. When you please them, you please God; when you displease them, you displease God. Neither can you come into God's favor again unless you have submitted yourself to them. (No matter how many angels may intercede for you.) If you obey your father and mother, even if it is only out of fear, for vain glory or profit, your blessing will be a long life on the earth. The reward of obedience: He says, \"Honor your father and your mother, so that you may live long on the earth.\" Exodus 20.\n\nThe reward of disobedience: Contrarily, if you disobey them, your life on earth will be shortened. For it is written: \"He who strikes his father or mother shall be put to death. And he who curses his father or mother, that is, who dishonors his father or mother with opprobrious words, shall be killed.\" Exodus 21.\n\nIf a man has a stubborn and disobedient son who does not heed the voice of his father and the voice of his mother, even if they have taught him, and he does not obey them, then his father and mother shall seize him and bring him to the elders of the city at the gate. They shall say to the elders of the city, \"This our son is stubborn and disobedient. He does not obey our voice; he is a glutton and a drunkard.\" Then all the men of the city shall stone him to death. Deuteronomy 21. Stoburn and disobedience. He will not listen to our voice: he is a rioter and a drunkard. Let all the men of it stone him with stones until he dies. Thus you will put away wickedness among you, and all Israel shall hear and fear.\n\nAnd though temporal officers (to their own damnation) be negligent in punishing such disobedience (as spiritual officers are to teach it) and wink at it or look on it through the fingers: yet they shall not escape unpunished. God avenges disobedience himself through the officer, though the officer will not. For your vegeance of God shall accompany them (as you may see in Deuteronomy xxviii), with all misfortune and evil luck, and shall not depart from them until they are murdered, drowned, or hanged, either until by one mischance or another they are utterly brought to nothing. You and the world often hangs many a man for that they never deserved, but God hangs them because they would not obey and listen to their elders, as you well know. Find when they come to the gallows. There they preach and teach what they themselves would not learn in time. The marriage also of children pertains to their elders / Marriage, as you may see in Corinthians 7:2 and throughout the scripture / by the authority of the said commandment / a child obeys father and mother.\n\nWhich thing the heathens and pagans covet, making it more spiritual that they cannot see that which a Turk is ashamed of - the marriage of a reasonable creature. See, we daily see three or four calling one woman before the Commissary or official of which not one has her father and mother's consent. And yet he who has the most money has the best right and will have her in spite of all her friends and in defiance of God's ordinances.\n\nMoreover, when she is given in marriage, judgment is given to the one party, and if married even then oftentimes the contrary party may sue before a judge or another who succeeds the same and for money. divorce her again. Shamelessly, your covetousness and ambition, our prelates mock the laws of God. I will pass over in silence how many years they will prolong the sentence with cavillations, if both parties are well moneyed; and if a damsel promises two pounds, how shamelessly they will give the get her with child: say they. So shall your cause be best. Also, how the religious of Satan separate unseparable matrimony. For after you are lawfully married at the commandment of father and mother, and with the consent of all your friends: God's commandments break they through their own traditions. Yet, if you will be disguised like one of them and swear obedience to their traditions, you may disobey father and mother, break the oath which you have sworn to God before his holy congregation, and withdraw love and charity, the highest of God's commands, and duty and service which you owe to your wife: whereof Christ cannot displease with you. For Christ is not against God, but with God. He came not to break God's ordinances, but to fulfill them. That is, he came to overcome evil with kindness and to make evil do the very things the law requires. For love alone and to do service to your neighbor is the fulfilling of the law in God's sight. To be a monk or a friar, you may thus forsake your wife before you have lived together. Money makes marriage mercenary. And yet, after you are professed, the Pope, for money, will dispense with both for your coat and all your obedience, and make a secular priest of you: similarly, it is simony to sell a benefice, but to resign upon a petition and to redeem it is no simony at all. Oh, cruel judges and mockers with the word of God.\n\nAfter it, Eve was deceived by the serpent. God said to her, Genesis 3:16, \"Your desire or appetite shall belong to your husband, and he shall rule over you or reign over you.\" God, who created woman, knows what is in this weak vessel. Peter calls her [a\\_] and therefore has placed her under the obedience of her husband to rule her lusts and appetites. Peter 1 Peter 3 exhorts wives to be in subjection to their husbands, following the example of the holy woman who in old time trusted in God and as Sarah obeyed Abraham and called him lord. Sarah, before she was married, was Abraham's sister and equal to him; but as soon as she was married, she was in subjection and became without comparison inferior. For so is the nature of marriage by God's ordinance. It would be much better if our wives followed the example of the holy woman of old time in obeying their husbands, worshipping them with a Pater noster, an Ave Maria. For the husband is the wife's head, just as Christ is the head of the congregation. Therefore, just as the congregation is in subjection to Christ, wives likewise should be in subjection to their husbands in all things. Let women therefore fear their husbands. Paul says in the passage, \"A wife is to her husband as she is to God, for she ought to obey him and wait on his commandments. His commandments are God's commandments. A husband is to his wife as God is to her. If she therefore resists or grudges against him, she resists and grudges against God.\n\nServants, obey your earthly masters with fear and trembling, not only when they are good and courteous, but also when they are froward. For it is pleasing to God if, out of reverence for God, you bear up with whatever suffering or adversity through endurance, knowing that you are under God in the position of slaves. Not only are you serving human masters, but you are serving the Lord Christ. For the Master's position is over you, he clothed you, he fed you, and he rules you. His commandments are God's commandments, and you ought to obey them.\" (Ephesians 6:5-7 and 1 Peter 2:18) him as God, and in all things seek his pleasure and profit. For thou art his good and possession, as his ox or his horse, in so much that whoever desires thee in his heart from him without his love and license is condemned by God, as it says in Exodus xx. Thou shalt not covet thy neighbor's servant. Our spiritual retainers should not retain men's servants to honor God but their traditions and ceremonies only. Paul, the apostle, sent Onesimus back to his master (as you read in the epistle of Paul to Philemon). Although Philemon, with his servant, was converted by Paul and owed both Paul and the word that Paul preached, not only his servant but also himself: yet Paul would not retain the servant necessary to you furtherance of the Gospel without the consent of the master. Christ's doctrine and the pope's differ: O how. The doctrine of Christ and his Apostles differs significantly from that of the Pope and his Apostles. If anyone obeys neither father nor mother, master nor lord, king nor prince, he needs only to take the mark of the beast, that is, shave himself as a monk, friar, or priest, and is then immediately free and exempted from all service and obedience due to man. To obey no man is a spiritual thing. He who obeys no man (as they do not) is most acceptable to them. The more disobedient you are to God's ordinances, the more appealing and fitting you are for theirs. The professing, vowing, and swearing obedience to their ordinances is no other thing than the defining, denying, and forswearing obedience to the ordinances of God. Let every soul submit to what is ordained by God. Whoever therefore resists the power resists the ordinance of God. They who resist shall receive to the same self-inflicted punishment. For rulers are not to be feared for good works but for evil. Will you be without fear of their power? Do well, and so you shall be praised for the same. For he is the minister of God for your well-being. But if you do evil, then fear. For he bears not a sword for nothing. For he is the minister of God to take vengeance on the evildoers. Therefore, you must necessarily obey not only for fear of punishment but also because of conscience. Give to every man therefore his due: tribute to whom it is due; custom to whom it is due; fear to whom fear belongs; honor to whom honor pertains. Owe nothing to any man but to love one another. For he who loves another fulfills the law. For these commandments: Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness. Thou shalt not desire and so forth, if there be any other commandment, are all comprehended in this saying: Love thy neighbor as thyself. Love hurts not his neighbor; therefore is love the fulfilling of the law.\nAs a father over his children is both lord and judge, forbidding it one brother to avenge himself on another, but (if any cause of strife be between them), will have it brought unto him or his assigns, to be judged and corrected: so God forbids all me to avenge ourselves and takes the authority and office of avenging unto Himself, saying: vengeance is Mine, and I will reward: Deuteronomy xxxii. Which text Paul alleges Romans xii. For it is impossible that a man should be a righteous and equal or impartial judge in his own cause; lusts and appetites so blind us more than thou avengest thyself; thou makest not peace, but stirrest up more debate.\nGod therefore has given laws to all nations and in all lands has put kings, governors, and rulers in His own. And he has commanded all causes to be brought before him, as you read in Exodus XXII. In all causes of injury or wrong, whether it be ox, ass, sheep, or any lost thing which another calls for, let the cause of both parties be brought before God. Iudges are called Gods. Mark, ye judges are called Gods in the scriptures because they are in God's place and execute God's commandments. And in another place of the same chapter, Moses charges, \"See that you do not rail on God, nor speak evil of the ruler of your people.\" Whoever therefore resists them resists God (for they are in God's place), and they who resist will receive their damination. Such obedience to father and mother, master, husband, emperor, king, lords, and rulers requires God of all nations, you of the very Turks and infidels. Blessing The blessing and reward of those that\n\n(Note: The text appears to be in Old English, but it is still readable and does not require translation. No OCR errors were detected in the given text.) Keep the law, for it is the life of this world as you read in Leviticus 18. Keep my ordinances and laws, and he who keeps them shall live by them. Paul refers to this in Romans 10, proving that the righteousness of the law is but worldly, and its reward is the life of this world.\n\nCurse, and the curse of him who breaks them, is the loss of this life, as you see by the punishment appointed for them.\n\nBlessed is the one who keeps the law: whether it be for fear, for vain glory, or profit, though no man rewards him, yet God will reward all obedience: though no man else does. Bless him abundantly and send him worldly prosperity, as you read in Deuteronomy 28.\n\nWhat good blessings accompany the keeping of the law, and as we see, the Turks far exceed us Christians in worldly prosperity for their just keeping of their temporal laws. Likewise, though no man punishes the breakers of the law, yet God will send his curses upon them until they are utterly brought to nothing. as you read this terribly, even in the said place. God averages all disobedience though no one else does. Neither may an inferior person avenge himself against a superior or violently resist him, for whatever wrong it may be. If he does, he is condemned in the deed doing; as much as he takes up the rod that belongs to God alone, which says, \"Vengeance is mine, I will repay,\" Exodus 21. Vengeance is God's, and Christ says in Matthew 26: all those who take the sword shall perish with the sword. Do you take a sword to avenge yourself? So you leave no room for God to avenge but rob him of his most high prerogative. If any man might have avenged himself upon his superior, David could most righteously have done so against Saul, who so wickedly persecuted David for no other cause than that God had anointed him king and promised him the kingdom. Yet, when God had delivered Saul into David's hands so that he might do what he would with him, as you see in the first book of Samuel. King James Version, 24th chapter: / How Saul entered the cave where David was. And David approached him secretly and cut off a piece of his garment. And as soon as he had done this, his heart troubled him because he had acted treacherously against his lord. And although his heart encouraged him to attack, he did not allow his heart to harm him. / When Saul had gone out, David followed and showed him the piece of his garment and said: \"Why do you believe the words of me that say, 'David is going about to do harm'? Perceive and see that there is neither evil nor wickedness in my hand, and that I have not transgressed against you. God judge between you and me and avenge me of you.\" But my life shall not be taken from you. / The old proverb says (said David), \"God destroys one wicked person by another. Evil will come from wickedness, but my life shall not be taken from you.\" / And again (said David), \"God be judge, and judge between you and me.\" And in the twenty-sixth chapter of the same book, when Saul persecuted David again, David came to Saul by night as he slept and all his men. David took away his spear and a cup of water from his head. Then Abishai, David's servant, said, \"God has delivered your enemy into your hand this day. Let me now therefore nail him to the ground with my spear and give him but one stroke and no more.\" David forbade him, \"God provides a means for me to take the evil out of the way, lest they have fulfilled their wickedness and kill him not. For who shall lay hands on the Lord's anointed and not be guilty? The Lord lives or by the Lord's life, he shall not die except the Lord strikes him or his day comes to die or else go to battle and there perish.\"\n\nWhy did David not kill Saul, seeing he was so weak, not persecuting David only, but disobeying God's commandments and in it he had slain? Why David? The text does not require cleaning as it is already in a readable format. However, here is a slightly improved version with some minor corrections:\n\nThe king does not slight Sa\u00fcl. LXXXV. If God's priests committed this wrongfully? Indeed, it was not lawful. For if he had done it, he would have sinned against God. The king sits in God's place in this world. For God has made the king judge over all, and above him there is no judge. He who judges the king judges God, and he who lays hands on the king lays hands on God. He who resists the king resists God and sins against God's law and ordinance. If the subjects sin, they must be brought to the king's judgment. If the king sins, he must be reserved for the judgment. The king must be reserved for the vengeance of God. And just as it is to resist the king, so it is to resist his officer who is set or sent to execute the king's commandment.\n\nIn the first chapter of the second book of Kings, David commanded the young man to be slain, which brought him the crown and bracelet of Saul, and said to please David with all that he himself had. slain Saul. And in the fourth chapter of the same book, David commanded those two to be slain who brought to him the head of Ishbosheth, Saul's son. By their means, the whole kingdom returned to David in accordance with God's promise.\n\nAnd Luke 11:47-48. When they showed Christ the Galileans whose blood Pilate had mingled with their own sacrifices, he answered, \"Suppose you that these Galileans were sinners above all others because they suffered such punishment? I tell you, no; but unless you repent, you will likewise perish. Thus was spoken Christ, without a doubt, concerning such an intent as they had.\n\nMatthew 22:17. Whether it was lawful to give tribute to Caesar. For they thought that it was no sin to resist a pagan prince: \"It is not lawful for us to pay tribute to him,\" some of us would think (if we were under the Turk), \"nor is it a sin to rise against him and free ourselves from his dominion. But Christ condemned their words. \"Despite and the secret thoughts of all others who consented to it, saying: except you repeat, you shall likewise perish. As one might say: I know that you are within your hearts such as they were outside in their deaths, and are under the same damnation, except therefore you repeat in time, you shall break out at the last into like deaths and likewise perish, as it came to pass afterwards. Here you are saying that the king is in this world without law and may do right or wrong at his pleasure and shall give an account, but only to God. Another conclusion is this: that no person, nor any degree, may be exempt from this ordinance of God. Neither can the profession of monks and friars, or anything that the pope or bishops claim for themselves, exempt them from the sword of the emperor or kings, if they break the laws. For it is written: let every soul submit itself to the authority of the higher powers. There is no man exempt, but all souls must submit.\" Obedience is required of all people towards the temporal kings and princes to whom God has given the sword to punish those who sin. The king has no power but for his own damnation; God has not given swords to punish one and let another go unpunished and sin unchecked. Moreover, what face would spiritual leaders, who ought to be the light and example of good living to all others, desire to sin unpunished or be exempt from tribute, toll, or custom? They would not bear the pain with their brethren for the maintenance of kings and officers ordained by God to punish sin.\n\nThere is no power but of God (understood as the authority of kings and princes). The powers that be are ordained by God. Therefore, whoever resists power resists God: whether he be pope, bishop, monk, or friar. Those who resist will receive damnation. Why? Because God's word is against those who wish to have all men under the power of the temporal sword. rulers should not be feared for good works but for evil. Here you see that those who resist powers or seek to be exempt from their authority have evil conscience and seek liberty to sin unpunished and be free from bearing heavy pain with their brethren. Will you be without fear of power? Do well and you shall have praise from the same (that is to say, from the ruler). With good living, the spiritual should rid themselves from fear of the temporal sword, not with craft and blinding the kings and bringing the vengeance of God upon themselves and in purchasing license to sin unpunished. For he is the minister of God for your wealth: to defend you from a thousand inconveniences, from thieves, murderers, and those who would defile your wife, daughter, and take from you all that you have. A king is a great benefit though he be never so evil. You live and have all, if you do not resist. Furthermore, though he be the greatest tyrant in the world, yet he is to you a great benefit. It is better to have something than to be completely stripped of all together. It is better to pay the tithe than to lose all. It is better to suffer one tyrant than to be oppressed by many. A king who is soft as silk and effeminate, that is, turned to the nature of a woman, with his own lusts which he cannot resist, and the wily tyranny of them that rule him, will be much more harmful to the realm than a right tyrant. Read chronicles and you shall find it. Prices are ordered to punish evildoers. But if you do evil, then fear. For he bears not a sword in vain. For he is the minister of God to take vengeance on those who do evil. If the office of princes is given them by God to take vengeance on evildoers:\nThou by this text and God's word are all princes damned, damned, even as many as give liberty or license to sin unpunished, not only to sin unpunished themselves, but also to open sanctuaries, privileged places, churchwardens, Saint John's hold: Sanctuaries.\nYet if they come short of all these, still to set forth a neckverse to save all manner of transgressors from the fear of the sword of the vengeance of God placed in the hands of princes to take vengeance on all such.\nGod requires the law to be kept by all men, let them keep it for whatsoever purpose they will. Will they not keep the law?\nThree natures. So vouchsafes he not that they enjoy this. The three natures of men are: one entirely bestial which receives the law in no way in their hearts but rises against princes and rulers whenever they are able to make their party good. These are signified by the one who worshiped the golden calf. For Moses broke the tables of the law when he came upon them.\n\nThe second are not so bestial but receive the law, and to these the law comes: but they do not look upon Moses in the face. For his counsel is too bright for them; that is, they do not understand that the law is spiritual and requires the heart. They look on the pleasure, profit, and promotion that follow the keeping of the law, and in respect to the reward, they keep the law outwardly with works but not in the heart. For if they could obtain like honor, glory, promotion, and dignity, and also avoid all inconveniences, and if they could do this by breaking the law, they would also break the law and follow their lusts.\n\nThe third are spiritual and look upon Moses. open face and are, as Paul says to the Romans, a law to themselves, and have the law written in their hearts by the Spirit of God. They neither require a king nor officers to drive them, nor does anyone offer them rewards to keep the law. For they do it naturally.\n\nThe first work is done out of fear of the sword only. The second is done for reward. The third is done freely. They look upon the excess of mercy, love, and kindness which God has shown them in Christ and therefore love again and work freely. Heaven they take as a free gift of God through Christ's merits, and hope without any doubting that God, according to his promise, will come by Christ in this world also to defend them and do all things for their good and for Christ's sake, and not for any goodness that is in them. They consent unto the law that it is holy and just, and that all men ought to do whatever God commands for no other cause, a Christian seeks no more than God's will. But because God commands it. And their great sorrow is, because there is no strength in their members to do that which their heart desires to do and is a thirst to do.\nThose of the last sword keep the law of their own accord and that in the heart, and have professed perpetual war against the lusts and appetites of the flesh until they are utterly subdued: yet not through their own strength, but knowing and acknowledging their weakness, they cry out for strength to God, who has promised assistance to all who call upon him. These follow God and are led by his spirit. The other two are led by lusts and appetites.\nLusts and appetites are diverse and many and that in one man: Lusts you and one lust contrary to another, and the greatest lust carries all together away with him. We are also changed from one lust to another, otherwise when we are children, otherwise when we are young men, otherwise when we are old, otherwise in the evening, and otherwise in various ways. morninge: ye somty\u2223mes altered .vj. tymes in an howre. How for\u00a6tuneth all this?Frewill. Because yt the will of ma\u0304 fo\u2223loweth the witte & is subiecte vnto the witte and as the witte erreth so doith the will / a\u0304d as the witte is in captivite / so is the will / nether is it possible that ye will shuld be fre where the witte is in bondage.\nThat thou maist perceave a\u0304d feale the thi\u0304\u2223ge in thine herte and not be a vayne sophi\u2223ster disputinge aboute wordes with out per\u2223ceavinge / marke this. The rote of al evill the greatest damnacio\u0304 and most terrible wrath and vengeaunce of God that we are in / is naturall blindnes. We are all out of the ri\u2223ght waye / every man his wayes: One iud\u2223geth this best / a nother that to be best. Now is Worldly wit\u00a6te. worldlye witte no thinge else but craft and sotilte to obteyne that which we iudge falsly to be best. As I erre in my witte / so erre I in my will.The will is bond and led. When I iudge that to be evyll / which in dede is good / then hate I that which is good. And when I suppose that good which is evil in deed, I love evil. If I am persuaded and sworn in hand that my best friend is my enemy, then I hate my best friend. And if I am brought in belief that my most enemy is my friend, then I love my most enemy. Now when we say that every man has his free will to do what he pleases, I truly say that men do what they desire. Not with standing to follow desires is not freedom.\n\nYou may hereby perceive that all that is done in the world (before the spirit of God comes and gives us light) is damning sin, and the more glorious the more damning: All is sin that speaks not of the spirit of God, and all that is not done in the light of his word. So that what the world counts most glorious is more damning in the sight of God than what the whore, the thief, and the murderer do. With blind reasons of worldly wisdom, you may change the minds of youth and make them give themselves to what you will, either for fear or for pleasure. prayse or for profit: We should do our spiritual work in all things, and yet we only change from one vice to another. As the persuasions of her friends made Lucrece chaste, Lucrece believed that if she were a good housewife and chaste, she would be most glorious, and all the world would give her honor and praise. She sought her own glory in her chastity and not in God. When she had lost her chastity, she then considered herself most abominable in the sight of all men, not because she had displeased God, but because she had lost her honor. Her pain and sorrow for the loss of her chastity were so great that her glory and rejoicing in it were equally immense, and she despised those who were otherwise and pitied them not. Such pride is more abhorrent to God than the whoredom of any whore. Of like pride are all the moral virtues of Aristotle, Plato, and Socrates, and all the doctrine of the philosophers, the very gods of them. Our school men. In like manner, it is the same for the most part of our most holy religion. Those of like imagination do things which the Bedlams may see that they are mad. They look on the miracles which God worked through the saints to move the unbelieving to faith and to confirm the truth of His promises in Christ. True miracles are meant to confirm the preaching and not the godliness of the preacher, as you see in the last chapter of Mark. He preached everywhere, the Lord working with them and confirming their preaching with miracles that followed. And in the fourth act of the Apostles, the disciples prayed that God would stretch forth His hands to do miracles and wonders in the name of Jesus. And Paul, in Second Corinthians 14, says that the miracle of speaking in tongues is a sign for unbelievers and not for those who believe. They turn these miracles into another purpose, saying, \"Our hypocrites are blind.\" Blind hearts. See what miracles God has shown for this saint; he must be very great with God. And atonement turn themselves from God's word and put their trust and confidence in the saint and his merits, making an advocate or rather a God of the saint, and from their blind imagination, making a testament or bond between the saint and them; the testament of Christ's blood forgotten.\n\nThe religious look upon the outside only. They look on the saints' garments and lives, or rather lies, which men lie about the saints: and this false imagination in their hearts, saying: the saint, for wearing such a garment and for such deeds, has become so glorious in heaven. If I do the same, so shall I also. They see not the faith and trust which the saints had in Christ, neither the word of God which the saints preached, neither the intent of the saints, how that you saints did such things to tame their bodies and be an example to the world, and to teach that such things are to be despised. The world sees not that some lands are so hot that a man cannot drink wine nor eat flesh there: neither consider they the complexion of the saints, or a thousand like things. So when they have killed their bodies and brought them into that case, that scarcely with any restorative they can recover their health again, they had rather have died there than to eat flesh. Why? For they think, I have now this 20,000 or 40,000 years eaten no flesh and have obtained, I doubt not, by this time as great a reward as they: should I now lose that? Nay, I had rather die: and as Lucretia had rather have been slain if he had not been strong enough for her to lose her glory, even so had these. They ascribe heaven to their imaginations and receive it not from the liveliness of God, but by the merits and deservings of Christ.\n\nThe spiritual man.\nHe who is renewed in Christ keeps the law without any law written or compulsion of any ruler or officer, save by the Spirit. The natural man is enticed and moved to keep the law carnally with carnal reasons and worldly persuasions, for glory, honor, riches, and dignity. But the last remedy when all else fails is Fear. Beat one and the rest will abstain out of fear. As Moses ever puts in remembrance, saying:\n\nKill, stone, burn. So shall you put evil from among you, and all Israel shall hear and fear and shall no more do so. If fear fails, then God will take them out of this life.\n\nKings were ordered then, as I before said, and they were given swords in their hands to take vengeance upon evil doers, that others might fear and were not ordered to fight one against another or to rise against the Emperor to defend the false authority of the Pope, that very Antichrist, Kings defended the false authority of the pope's punishable office.\n\nBishops minister the king's duty there. awne lay apart: they persist in their own office. Bishops alone can administer the temporal sword, their office the preaching of God's word set aside, which they will neither do nor allow any man to do, but slay with the temporal sword (which they have taken out of the hands of all princes) those who would. The preaching of God's word is hateful and contrary to them: why? Because it is impossible to preach Christ except you preach against Antichrist, that is, those who enforce with their false doctrine and sword the true doctrine of Christ. And as you can heal no disease except you begin at the root: even so can you preach against no mischief except you begin at the bishops. Kings do but wait on the pope's pleasure. Kings are but shadows, vain names and idle things, having nothing to do in the world but when our holy father needs their help.\n\nThe jurisdiction of the pope. The pope contrary to all. conscience and against all the doctrine of Christ which says my kingdom is not of this world. John xviii. has usurped the right of the emperor. And by policy of the bishops of many bishops of many, he corrupts the electors or choosers of the emperor with money. So that such a one is ever chosen emperor who is not able to make his party good with the pope. To prevent the emperor from coming to Rome, he brings up the free king to Milan, and on the other side, he brings the Venetians. If the Venetians come near, the bishops of France, bishops of France, must bring in the French king. The Scholars are called and sent for to come and support. And for their labor, he gives to some a rose, to another a cap of maintenance. cap of maintenance. One is called Most Christian king, most Christian king, another Defender of the pope's faith, another the eldest Son of the holy seat, Blasying of. The arms of the most holy seat are blessed by him. He also blesses the arms of others and places the holy cross, the crown of thorns, or the nails, and so forth. If the fresh king goes to him and ascends to Bononye or Naples, then our English bishops must bring in our King. The craft of the bishops is to title one king with another's realm. He is called King of Denmark and of England. The King of England and of France. The falsity of the bishops then blinds the lords and the commons. The king must call his right. Then the land must be taxed, and every man pay, and the treasure carried out of the realm and the land begged. How many thousands of men's lives has it cost? And how many hundreds of thousands of pounds has it carried out of the realm in our remembrance? O a cruel and abominable example of tyranny, I judge them by their deaths, says Christ. Besides, how abominable an example of gathering was there? Such verily as never tyrant. Since the text contains a mix of ancient English and unreadable characters, it is necessary to provide a cleaned version while maintaining as much of the original content as possible. I will correct spelling errors, remove unnecessary symbols, and preserve the overall context.\n\nThe world began, did you feel as never before, among Jews, Saracens, Turks, or pagans, that a beast should break into the temple of God, that is, into the heart and consciences of men, compelling them to swear every man what he was worth, to lend that which should never be repaid. How many thousands forswore themselves? How many thousands set themselves above their ability, partly out of fear lest they should be forsworn, and partly to save their credence? When the Pope has his purpose, then is peace made; no man knows how, and our most enemy is our most friend.\n\nNow, because the Emperor is able to obtain his right: French, English, Venetians, and all must submit to him. O great whore of Babylon, how shamelessly you abuse them! Granting shameful licenses to use necromancy, to hold whores, to break faith and promises that one makes with another. other: The confessees shall deliver to the king the Confession of whom he will, and dispenses with it even from the very law of God, which Christ himself cannot do.\n\nMatthew. xxvi. Christ says to Peter, \"Put up thy sword in its sheath.\" For all that take hold of the sword shall perish by the sword. It is, in truth, he who lays hands on the sword to take vengeance, the same deserves death in the dead doing. Not Peter only, but Christ also was under the temporal sword. God did not put Peter only under the temporal sword, but also Christ himself. As it appears in the fourth chapter to the Galatians. And Christ says, Matt. iii. Thus it becomes us to fulfill all righteousness; that is to say, all ordinances of God. If the head be then under the temporal sword, how can the members be excepted? If Peter (Christ as our head now) The kings' sins grant exceptions and the \"Who can excuse our prelates for committing sins that they obey no man, neither king nor emperor? Who can excuse the kings that grant or the bishops who receive such exemptions, contrary to God's ordinances and Christ's doctrine?\n\nMatthew 17:24-27. Both Christ and Peter paid a tribute, and the meaning of Christ's question to Peter is: if princes take tribute only from strangers and not from their own children, then indeed I am free, being the Son of God, whose servants and ministers they are and from whom they derive their authority. Yet they did not know that Christ came to exercise that authority but to be our servant, to bear our burden, and to obey all ordinances, both right and wrong, for our sakes and to teach us. Therefore, He said to Saint Peter, \"Pay for me and yourself, lest we offend them.\" Furthermore, even though Christ and Peter (being poor) might have escaped, He would not do so out of fear.\" Offending others and hurting their consciences. For he might have given occasion to the tribute gatherers to judge him and his doctrine amiss; you and the Jews might have been offended by this and thought it unlawful for them to pay tribute to pagan princes and idolaters, seeing that he, a great prophet, paid none. Why does the laity little regard their princes, as they despise and disobey the spiritual ones? Where the spiritual pay tribute, but our prelates, who care for none offending consciences and less for God's ordinances, pay nothing. But when princes must fight in our most holy father's quarrel and against Christ, they are the first. There is none so poor that does not have something to give. Shameless jugglers. Mark here how shameless our scholarly doctors are (as Rochester is in his sermon against Martin Luther) in this text of Matthew's dispute. If Peter was greater because he paid tribute and had more authority and power than the other apostles, and was respected by them all, contrary to so many clear tests, where Christ rebuked them, saying, \"It is a heathen thing that one should come above another or desire to be greater.\" To be great in the kingdom of heaven is to be a servant, and he who humbles himself and becomes a servant to others (I mean, following the example of Christ and his apostles, not of the pope and his apostles, bishops and cardinals) is the greatest in that kingdom.\n\nIf Peter, in paying tribute, became greatest, how does it come about that they pay none at all? But to pay tribute is a sign of submission, and the reason why Christ paid was because he possessed a household and for the same reason Peter also paid. For he had a house, a ship, and nets, as you read in the Gospel. But let us go back to Paul again.\n\nYou must needs obey, not for fear, but willingly. Vengeance, not only for fear of retaliation, but also because of conscience. Though you may be so mighty (as popes and prelates have been for many years), you must still obey because of conscience.\n\nFirst, for your own conscience. They pay no heed to any evil doing. Though you may be able to resist, yet you shall never have a good conscience as long as God's word, law, and ordinance are against it. They care for their neighbors as the wolf does for the sheep. Second, for your neighbors' conscience. Though, through craft and violence, you might escape and obtain liberty or prize, lest your freedom makes your weak brother grudge and rebel, seeing the good example of the spiritual cause it.\n\nNot if a man favors one son more than another, or one servant more than another, all the rest grudge, and how love, peace! And what is charity broken? What Christian love is in thee towards thy neighbor's ward? There is no Christian love in thee when thou findest in thine heart to go up and down idly by him all day long and see him overcharged, yet wilt not once set to thy hand to help him? What good conscience can there be among us spiritually, to gather such great treasure together and with hypocrisy of their false learning, to rob almost every man of houses and lands, and yet not content but with all craft and cunningness to purchase such great liberties and exemptions from all manner of bearing with their brethren, seeking in Christ nothing but lucre? I pass over in silence how they teach princes in every land to lay new taxes and tyranny on their subjects more and more daily, neither for what purpose? Even to flatter the prices that they may abuse their authority to sleep who soever believes in Christ and to maintain the Pope. What purpose they do it for. I trust God will soon reveal their juggling and expose their falsehoods, healing their sores. Yet I say, they have robbed all realms not only of God's word but also of wealth and prosperity, driving peace out of all lands and withdrawing themselves from all obedience to princes. They consider laymen viler than dogs and have set up the great idol, the whore of Babylon, Antichrist of Rome, whom they call Pope. They have conspired against all common wealth and made themselves separate kingdoms, in which it is lawful to work all abomination. They have spies in every parish, in every great man's house, in every tavern and alehouse. Through confessions, they know all secrets, so that no man may open his mouth to rebuke whatsoever they do, but he will soon be made a heretic. Prelates know all secrets. Among them, one is the most parte and chefe rulers in all councils. But there is no man in their council.\nPay tribute to your neighbor for conscience' sake, and because it follows God's purpose. They are God's ministers, serving for the same purpose. Since God wills it, we must obey.\nWe do not desire, if we have Christ's spirit in us, what is good, profitable, glorious, and honorable for ourselves alone, but only for God. Give to every man his duty: tribute to whom it belongs; custom to whom it is due; fear to whom fear belongs; honor to whom honor pertains.\nThat you may feel the working of God's spirit in you and lest the beauty of the dead deceive you and make you think that the spiritual law of God, which is fulfilled in the inner man, is content and fulfilled with the outward and bodily dead, it is written:\nOwe nothing to anyone except to love one another. Love. fulfil\u2223leth the law before god a\u0304d not the out\u00a6warde dede. For he that loveth a nother fulfil\u2223leth the lawe. For thes co\u0304mau\u0304dme\u0304tes: thou shalt not co\u0304mitte advlterye / thou shalt not kyll / thou shalt not stele / thou shalt not bea\u00a6re false witnese / thou shalt not desyre / and so forth if ther be any other co\u0304maundeme\u0304te are all comprehended or contayned in this sayenge:Agenst wor\u00a6kemen. love thy neyboure: therfore is love the fulfillinge of the lawe.\nHere hast thou sufficie\u0304t agenst all the sophistres werke ho\u2223ly & iustifiars in the worlde / which so mag\u2223nifie their dedes. The lawe is spirituall a\u0304d requireth the herte / a\u0304d is never fulfilled wi\u2223th ye deade in the sight of God. With ye de\u2223ade The dede ful\u00a6filleth the la\u2223 thou fulfillest the lawe before the wo\u2223rlde and lyvest thereby / that is / thou enio\u2223yest this present lyfe a\u0304d avoydest the wrath and vengeaunce the deeth and puneshment which the lawe thretneth to them that bre\u2223ake it. But before God thou kepest the lawe yf thou love o\u0304ly. Now what shal make faith makes a man love. Truly that shall faith do. If thou behold how much God loves them Christ and from what vengeance he has delivered them for his sake and of what kingdom he has made the heir, then shall thou see cause enough to love thy very enemy without respect of reward, either in this life or in the life to come, but because that God will so have it and Christ has deserved it: Thou shalt feel in thine heart that all thy debts to come are abundantly repaid already in Christ.\n\nThou wilt say perhaps, if love fulfills the law, it justifies. I say that which with a man fulfills the law declares him justified, but that which gives him wherewith to fulfill the law justifies him. By justifying understand the forgiveness of sins and the favor of God.\n\nJustifying, now says the text, Romans 10: the end of the law or the cause why the law was made is Christ to justify all that believe. That is, the law is given to. vtter sinne / to kill conscience / to wound our deads / to bring to repentance & to drive unto Christ:\n\nThe office or duty of the law. In whom God has promised His favor and forgiveness of sin to all who repent and consent to the law, that it is good.\n\nThe belief of God's promises justifies. If you believe the promises, God's truth justifies the one believed in and forgives and receives him to favor for Christ's sake. In truth, to certify your heart, He seals you with the Spirit. Ephesians 1:13-14 and 2 Corinthians 5:5 says Paul. Which gave us His Spirit in earnest.\n\nHow the Spirit is given to us through Christ, read the eighth chapter of the letter to the Romans and Galatians 3:13-14 and 2 Corinthians 3:17.\n\nNevertheless, the Spirit and inward virtues are known by the outward deed and its fruits, wherewith the heart is purified. For if thou\n\n(faith, hope, love, patience, longsuffering, and obedience) could never be seen without outward experience. For if you have faith but no works, it is dead, being alone. Therefore, faith by itself, if it does not have works, is dead. And the same for hope and love. So then faith by itself, if it does not have works, is dead, but someone will say, \"You have faith and I have works.\" Show me your faith without your works, and I will show you my faith by my works. For as the body without the spirit is dead, so faith without works is dead also. - James 2:14-26. were not brought into compromise / where God alone could deliver thee. Thou shouldst never see true faith except thou hadst fought sometime against despair, hell, death, sin, and powers of this world for thy faith's sake. Thou shouldst never know true faith from a dream, except thy brother offended thee now and then. For a turkey is not angry till it is hurt and offended. But if he that doeth evil is thy love, it is thy love of God. Likewise, if all thy rulers were kind, thou couldst not know whether thy obedience was pure or not. But if thou canst patiently obey evil rulers in all things that are not to thy dishonor of God and hurt not thy neighbors, then thou art sure that God's spirit works in thee and that thy faith is no dream nor any false imagination.\n\nTherefore, Paul counsels the Romans: \"Recompense to no man evil: and on your part, have peace with all men. Dearly beloved, avenge not yourselves.\" You yourselves: but give room to the wrath of God. For it is written, \"Vengeance is mine, and I will repay,\" says the Lord. Overcome your enemy with good deeds. Therefore, if your enemy is hungry, give him food. In doing so, you will heap coals of fire on his head (that is, you will kindle love in him). Do not be overcome by evil (let not another man's wickedness make you wicked also). But overcome evil with good (that is, with kindness, gentleness, and all patience, win him over; even as God won him over with kindness).\n\nThe law was given in thunder, lightning, fire, smoke, and the voice of a trumpet and a terrible sight. Exodus 20.\n\nThe law \u2013\nSo that the people quaked for fear and stood far off from speaking to Moses. Speak thou to us and we will hear: let not the Lord speak to us, lest we die. No ear (if it be awake and understands the meaning) is able to bear the voice of the law: except the promises of mercy be by. That thunder except the rain of mercy. The law is a witness against us and testifies that God abhors the sins within us. The king:\nIn like manner, when God gave the people of Israel a king, it thundered and rained so terribly that the people feared so much that they cried to Samuel to pray for them, that they should not die. As the law is a terrible thing: even so is the king. For he is ordered to take vengeance and has a sword in his hand and not peacock feathers. Fear him therefore and look on him as you would look on a sharp sword hanging over your head by a hair. Rulers are God's gift.\nHeads and governors are ordered by God and are indeed God's gift, whether they be good or bad. And whatever is done to us by them, that is done by God, be it good or bad. If they are evil, why are rulers evil? Verily, for our wickedness' sake are the rulers evil. Because that when they were good, we would not receive that. In the Psalm 46, God destroyed rivers and dried up springs of water, turning the fruitful land into barrenness due to the wickedness of its inhabitants. When the children of Israel had forgotten God in Egypt, God moved the hearts of the Egyptians to hate them and subdue them with craft and willingness. Psalm 44 and Deuteronomy 3: God was angry with me on your account; so the wrath of God fell on Moses because of your wickedness. In the second chapter of the second book, Moses recounted, \"God was angry with me because of you; therefore the wrath of God fell on me because of your wickedness.\" King God was angry with the people and moved David to number them. Ioab and the other lords wondered why he would have the numbers made and tried to dissuade the king, but it did not help. God hardened his heart in his purpose to have an opportunity to slay the wicked people. Evil rulers are a sign that God is angry and wrathful with us. Is it not a great wrath and vexation that father and mother should hate their children, their flesh and their blood? Or that a husband should be unkind to his wife, or a master to his servant who waits on him, that kings and lords should be tyrants to their subjects and tributes which pay toll, custom, and title, labor and toil to find them in honor and to maintain them in their estate? Is this not a fearful judgment of God and a cruel wrath that the very prelates and shepherds of our souls, who were wont to feed Christ's flock, should become the oppressors? Christ's doctrine and to live according to it / and to give their lives for it / as an example and edification / and to strengthen the weak faiths / are now so severely challenged that if one of their flock (as they now call them and no longer Christians) desires the true knowledge of Christ for even a moment, they will kill him. Why are the prelates so weak? What is the cause of this, and that they also teach false doctrine, confirming it with lies? Indeed, it is the hand of God to avenge the wickedness of those who have no love or lust for the truth of God when it is preached, but rejoice in unrighteousness. As you may see in the second epistle of Paul to the Thessalonians. Where he speaks of the coming of Antichrist. Whose coming shall be (says he) by the working of Satan with all miracles, signs, and wonders which are but lies / and in all deceivable unrighteousness among those who perish / because they did not receive the love of the truth that they might be saved. received not any love to the truth to have been saved. The cause of false miracles is: that we have no lust unto the truth. Therefore shall God send them strong delusion / to believe lies. Mark how God avenges his truth / sends to the unthankful false doctrine & false miracles to confirm it and to harden them in the false way, so that afterwards it shall not be possible for them to admit the truth. As thou seest in Exodus VII and VIII, how God suffered false miracles to be shown in the sight of Pharaoh to harden his heart, that he should not believe the truth. Let us receive all things from God, whether it be good or bad: The right way to come out of bondage. Let us humble ourselves under his mighty hand and submit ourselves unto his nurture and chastising, and not withdraw ourselves from his correction. And let us not take the staff by the end or The child as long as he seeks to avenge himself apart from the rod has an evil heart. For he If one thinks not that the correction is right or that he has deserved it, neither repents, but rejoices in his wickedness. And so long shall he never be without a rod: you so long shall the rod be made sharper and more effective. If he knows his fault and takes correction meekly and even kisses the rod and amends himself with the learning and nurture of his father and mother, the rod is taken away and burned.\n\nIf we resist evil rulers seeking to set ourselves free, we shall not doubt that we bring ourselves into more cruel bondage and wrap ourselves in much more misery and wretchedness. For if heads are overthrown, they lay more weight on their backs and make their yoke sorer and tie it shorter. If they overcome their evil rulers, they make their way for a more cruel nation or for some tyranny of their own nation which has no right to the crown. If we submit ourselves to the chastisement of God and meekly know our sins for which we are scourged, And kiss the rod, and our living shall be sustained: God will take the rod away, that is, he will give the rulers a better heart. Or if they continue their malice and persecute you for well doing and because you put your trust in God, God will deliver you out of their tyranny for his sake. It is the same God now who was in the old time and delivered the fathers and the prophets, the apostles and other saints. God is always one, all ways true, a way merciful and excludes no one from his promises. And whatever he swore to them, he has sworn to us. And as he delivered them out of all temptation and adversity, because they consented and submitted themselves to his will and trusted in his goodness and truth, even so will he do for us if we do likewise.\n\nWhenever the children of Israel fell from the way which God commanded them to walk, he gave them up under one tyrant or another. As soon as they came to the knowledge of themselves and repented. A Christian, in regard to God, is but a passive thing; a thing that suffers only, as the histories of the Bible mention, he sends one to deliver his promises. A Christian, in respect to God, does only suffer. The surgeon launches and cuts out the diseased flesh, searches the wounds, thrusts in tentes, soothes, burns, sows or stitches, and lastly leaves to corpes to draw out corruption, and finally lays on healing plasters and makes whole. The physician likewise gives instruments. Now, if the sick resist the surgeon's razor and so forth, does he not resist his own health and cause of his own death? Likewise, it is with us, if we resist evil rulers, which are the rod and scourge wherewith God chastises us, the instruments wherewith God searches our wounds and bitter drinks to drive out sin and make it appear. A Christian receives all things from God's hand: good and bad, sweet and sour, wealth and woe. If a person does me good, whether it be a father, mother, or anyone else, I receive from God and give thanks. For he gave it to me and commanded me, and moved my heart to do so. Adversity also I receive from God's hand as a wholesome medicine, though it may be somewhat bitter. Temperation How profitable adversity is. And adversity both kills sin and utters it. For though a Christian man knows how to live: yet is the flesh so weak that he can never take up his cross himself to kill and mortify the flesh. He must have another to lay it on his back. In many, sin lies hidden within and festers and rots inwardly, so that they think themselves good and perfect and keep the text. Following is the declaration. When all is at peace and no man troubles us, we think that we are patient and love our neighbors as ourselves: but let our neighbor harm us in word or deed, and we find it otherwise. Then we fume and rage and set up our bristles and bend ourselves to take revenge. If we loved with godly love for Christ's kindness sake, we should desire no revenge, but pity him and desire God to forgive and amend him, knowing well that no flesh can do otherwise than sin, except that God preserves him. You will say what good does such persecution and tyranny do to the righteous? First, it makes them feel the working of God's spirit in them and that their faith is unfained. The greatest sinner is righteous in secondary terms. Secondly, I say that no man is so great a sinner, if he repents and believes, but that he is righteous in Christ and in the promises. Yet, if you look on the flesh and unto the law, there is no man so perfect that is not found a sinner. Nor any man so pure. That which has not yet been purged in this regard concerning obedience. This shall suffice for now. Because God excludes no degree from his mercy. But whoever repents and believes his promises, of whatever degree he may be, shall partake of his grace. Therefore, as I have described the obedience of those under power and rule, so will fathers not incite their children to wrath, but bring them up in the nurture and instruction of the Lord. Ephesians vi and Colossians iii. Fathers should not discourage their children, lest they be of desperate mind. For where fathers and mothers are weary, hasty, and churlish, ever brawling and chiding, there the children are immediately discouraged and heartless, and cannot do anything right. Bring them up in the nurture and instruction of the Lord. The right bringing up of children. Teach them to know Christ and set God's ordinance before them, saying: \"Son or daughter, God has...\" created you and made the throne next to your father and mother, and at his commandment, we have long since kindly brought you up and kept you from all perils. He has commanded you also to obey us, saying: child, obey your father and mother. If you obediently obey, then you will grow both in the favor of God and man, and increase in the knowledge of our Lord Christ. If you will not obey us at his commandment, then we are charged to correct you. And if you do not repent and amend yourself, God will slay you by his officers or punish you everlastingly. The destructive nurture them not with worldly wisdom, saying: thou shalt come to honor and dignity, a daughter takes without your consent and good will of their elders or those who have authority over her. If your friends will not marry, fathers and mothers should take the utmost authority of their children, but at a time be gentle with them and bear their weaknesses, as Christ bears ours. Seek Christ in your children, in your wives, and your servants. Subjects. Father, mother, son, daughter, master, servant, king and subject are names in the worldly regime. In Christ, we are all one thing, none better than the other, all brethren, and must all seek Christ and our brothers' profit in Christ. In Christ, we are all servants, and he who has knowledge is bound. And he who has knowledge, whether he be lord or king, is bound to submit himself and serve his brethren and give himself for them to win them to Christ.\nHusbands love your wives as Christ loved the church and gave himself for it to sanctify and cleanse it. Men ought to love their wives as their own bodies. For this cause shall a man leave father and mother and shall cleave with his wife and be made one flesh. See that every one of you loves his wife even as his own body: all these things says Paul in Ephesians 5 and Colossians 3. He says husbands love your wives as your own bodies and be not bitter towards them, and Peter in the third chapter of his first epistle. You are a helpful assistant. Here is the cleaned text:\n\n\"You are to rule your wives according to God's word. I dwell among you to know how (that is, according to the doctrine of Christ) to give reverence to the wife as to you, the weaker vessel, and as heirs also of the grace of life. Your prayers should not be hindered. Why the man is stronger than the woman. In many ways God has made you stronger than women, not to lord it over them or to dominate them, but to help them bear their weaknesses. Therefore be courteous to them and win them over to Christ through kindness, so that through love they may obey the ordinance that God has established between husband and wife. Paul, in Ephesians 6, says, \"You husbands do the same things to them (that is, be master according to the example and doctrine of Christ, as he before taught the servants to obey their masters as to Christ), putting away threatening, but speaking to them gently and urging them kindly to do their duty.\" Nurture them as your own sons, teaching your servant to know Christ and deal with him according to Christian doctrine, so they may see in Christ a reason to obey lovingly, and remember that your master is also in heaven. There is no respect of persons with him; he is impartial and not partial: a servant is as great in his sight as a master. And the third chapter to the Colossians says, \"You masters, do to your servants what is just and equal, remembering that you also have a master in heaven.\" Give your servants kind words, food, clothing, and teaching. Do not be bitter or harsh with them, but, according to the example and teaching of Christ, deal with them. And when they err, correct them gently. When you correct them, do all things with God's word, letting God's word be present and doing it with such good manner that they may see that you do it to amend them only and to build up. Let us walk in the way that God bids us, and not avenge ourselves or wreak our malice on them. If at a time, through haste, we exceed measure in punishing, let us repay another way and pardon them another time.\n\nLet Christian lords be content with their rent and old customs, not raising rents or fines and bringing up new customs to oppress their tenants. Neither let them take in communes nor make parks or pastures of whole parishes. For God gave the earth to me to inhabit, and not to sheep and wild deer.\n\nGod gave the earth to men. Be to your tenants as fathers to your children: you are to them as Christ was to us, and show them all love and kindness. Whatever business is among them, let not partial favoring one more than another. The complaints, quarrels, and strife that are among them count as diseases of sick people, and as a merciful physician, heal them with wisdom and good. You are counseled. Be pitiful and tender-hearted towards them, and let not one of your tenants tear out another's throat. But judge their causes impartially and compel them to make their disputes, ditches, hedges, gates, and ways. For such reasons were you made landlords, and for such reasons were rents paid at the beginning. For if such an order were not one to slay another and all to go to waste, your tenant, who labors and toils all year to pay you your rent, and when he has bestowed all his labor, his neighbors' cattle shall devour his fruits. Therefore, that you do your duties again, and spare no man from doing them wrong, save the king only. If he does wrong, they must abide God's judgment.\n\nLet kings (if they had rather be truly Christian in deed than called so), give themselves entirely to the welfare of their realms, in the example of Christ: remove from the people the notion that they are God's, you are Christ's inheritance. possession bought with his blood. The most despised person in his realm is the king's brother and fellow with him and equal to him in the kingdom of God and of Christ. Let him therefore not think himself too good to do them service, nor seek anything in them other than a father seeks in his children. For though the king, in the temporal regime, is in the place of God and represents God himself, and is without comparison better than his subjects: yet let him put off that and become a brother, doing all things in respect of the commonwealth. When a cause requiring execution is brought before him, let him only take the person of God on himself. Let him know that no creature matters to him, whether it be a stranger or one of his own realm, and judge impartially, for the judgment is the judge. Lords Deute. In times of judgment, he is no minister in the kingdom of Christ: he preaches no Gospel but the sharp law of vengeance. Let him take the holy judges of the Old Testament as an example, and notably Moses, who in executing the law was merciless otherwise more than a mother, never avenging his own wrongs but softer towards all things, bearing every man's weakness, teaching, warning, and ever caring for them. He desired God either to forgive them or to damn him with them.\n\nLet judges also privately, when they have put off the person of a judge, exhort with good counsel and warn the people, and help them, that they do not come to God's judgment: but the causes that are brought to them when they sit in God's seat, let them judge and condemn the transgressor under lawful witnesses, and not break into the consciences of men, after the example of Antichrist's disciples. Oh tyranny to compel a man to. accuse him yourself and compel them either to recant before the almighty God and the holy Gospels of His merciful promises or to testify against themselves. Which abomination our prelates learned from Caiaphas (Matthew 26:63) says to Christ, \"I adjure you in the name of the living God, tell us whether you are the Son of God.\" Secret sins belong to God to punish and open sins to the king. Let what is secret remain with God alone, where no profit or lawful witness can be made. If malice breaks forth, let that judge only. For God has not given them further authority. Moses Deuteronomy 17 warns judges to keep themselves upright and to look on no man's person, that they prefer not the high before the low, the great before the small, the rich before the poor, or their kinsman, countryman, or one of their own nation before. A stranger or a friend or an alien, or one of their own faith, should judge impartially before an infidel: but they look only to the cause. For the place where they are and the law that they execute are God's, who has made all and is God of all, and all are his sons: even so, he judges over all and will have all judged by his law impartially and will avenge the wrong done to the Turk or Saracen. Though they are not under the everlasting testament of God in Christ, as few of us who are called Christians are, and even no more to whom God has sent his promises and poured his spirit into their hearts to believe them, and through faith they are justified.\n\nThe king warns him that he should not have too many wives, lest their hearts turn away; and that they should read all the way in the law of God, to learn to fear him, lest their hearts be lifted up above their brethren. These two points, women and pride, lead to the despising of their subjects. which are in dead earnest their own brethren / are the common pestilence of all princes. Read the stories and see.\nThe sheriffs / bailiffs / constables\nand such like officers may let no man who harms his neighbor escape / but that they bring them before the judges / except they in the meantime agree with their neighbors and make amends.\nLet kings defend their subjects from the wrongs of other nations / but pick no quarrels for trifles / nor let our most holy father make them any more drunk with vain names / vain names / with caps of maintenance and like baubles / as it were popery for children to beg their realms and to murder their people / for defending our holy father's tyranny. The holy father exhorts peace and unity / truce / and all honesty. If a lawful peace that stands with God's word be made between prince and prince and the name of God taken to record and the body of our savior broken between them / upon the bond which they have made / that peace or bond cannot our holy father despise nor loosen with all the keys he has: no truly Christ cannot break it. For he came not to break the law but to fulfill it (Matt. 5).\nIf any man has broken the law or a good ordinance and repents and comes to the right way again, then Christ has the power to forgive him: but a license to break the law he cannot give. Our keys are not carnal things but spiritual, and nothing else but knowledge of the law and of the promises or Gospel. If any man, for lack of spiritual feeling, desires authority of men, let him read the old doctors. If any man desires authority of scripture, Christ says (Luke 11), \"Woe to you lawyers for you have taken away the key of knowledge. You yourselves enter not, and those who enter you hinder.\" They had blinded the scripture whose knowledge (as it were) you have taken away. Key opens the way to God with glosses and traditions. Similarly, you find this in Matthew XXIII. The keys are promised. Peter answered in the name of all, so Christ promised him the keys to all things in Matthew XVI. And in John XX, John paid and said, \"Receive the Holy Spirit; those whose sins you forgive are forgiven, and those whose sins you retain are retained.\" To bind and loose, with preaching, they bind and loose as many as repent and believe. And for this, John says, \"Receive the Holy Spirit; then their minds were opened, and they understood the Scriptures; and he said to them, 'Thus it is written: that Christ should suffer and rise from the dead on the third day, and that repentance and the remission of sins should be preached in his name among all nations.'\"\n\nAt the preaching of the law, repent, and at the preaching of the promises, they believe. And Peter practiced his keys... Peter, in the second place, derives his authority: the pope's is to preach the gospel word alone. Neither has our holy father any other authority of Christ or by reason of his predecessor Peter, to preach God's word. As Christ compares the understanding of scripture to a key, so He compares it to a net and to living fish and to many other things for certain properties.\n\nBeware of the net and of the fish and of the counterfeit keys of our holy father. I marvel therefore that they do not boast of their net and fish as well as of their keys, for they are all one thing. But, as Christ bids us beware of their leaven (of the Pharisees), so beware of their counterfeit keys and their false net (which are their traditions, ceremonies, hypocrisy, and false doctrine) with which they catch not souls unto Christ but authority and riches unto themselves.\n\nLet Christ's kings therefore keep their faith and truth and all lawful promises and bodies, not one with an empty oath. other than with the Turks or any other infidel. Not with an heretical one, for it is right before God, as the scriptures and examples in the Bible testify. Whoever vows an unlawful vow or makes an unlawful promise sins against God and ought therefore to break it. Unlawful vows or oaths are commanded to be broken. He does not need to sue to Rome for a license. For he has God's word, not just a license, but also a command to break it. Therefore, those sworn to be true to cardinals and bishops - that is, to say false to God, the king, and the realm - may break their oaths lawfully without a conscience grudge by the authority of God's word. In making them, they sinned, but in repenting and breaking them, they please God genuinely and receive forgiveness in Christ.\n\nLet kings take their duty towards their subjects, and let it be necessary for the defense of the realm. Let them rule their realms themselves with the help of laymen who are wise. \"Learned and experienced. Is it not a shame above all shames that no one should be found able to govern a worldly kingdom except bishops and prelates who have forsaken the world and are taken out of it and appointed to preach the kingdom of God? Christ says that his kingdom is not of this world (John 18:36, Luke 12:32). To the young man who desired him to bid his brother give him a share of the inheritance, he answered, \"Who made me a judge or a divider over you? No one who puts his hand to the plow and looks back is fit for the kingdom of heaven. Luke 9:62. No one can serve two masters, but he must despise one. Matthew 6:24. To preach God's word is worth more than half a man. And to minister a temporal kingdom is worth more than half a man also. One thing therefore requires an entire man. Therefore, one cannot well do both. He who seeks after every trifle is not fit to preach you.\" Peace of Christ: How a person should forgive and suffer all things. He who is overwhelmed with all manner of riches and seeks more daily is not fit to preach about poverty. He who will obey no man is not fit to preach about how we ought to obey all men. Peter says in Acts 5: \"Woe is me if I do not preach.\" A terrible saying indeed for Popes, Cardinals, and Bishops. If he had said, \"Woe is me if I do not fight and move princes to war,\" or \"if I do not increase Peter's patrimony,\" it would have been a more easy saying for them. Christ forbids his disciples, as you may see in Matthew 18, Mark 9, Luke 9, and Mark 22, not only to come above lords, kings, and emperors in worldly rule, but also to exalt themselves one above another. The kingdom of God. But in vain: for the Pope would not hear it though he had commanded it ten thousand times. God's word should rule only, and not bishops' decrees or the Pope's pleasure. Bishops have captured God's word with their own decrees. They ought to preach purely and spiritually and to fashion their lives accordingly, and with all example of godly living and long suffering, draw all to Christ. They should not expound the scriptures carnally and worldly, saying, \"God spoke this to Peter and I am his successor.\" Therefore, this authority is mine only, and they bring in the tyranny of their fleshly wisdom. Such philosophy and so to avoid the scriptures and mock with God's word is after the manner of the Bishop of Rochester.\n\nDivinity. For he, in his sermon of the condemnation of Martin Luther, proves by a shadow of the old testament \u2013 that is, by Moses \u2013 that Moses signifies Christ and Aaron the Pope. And yet the epistle to the Hebrews. The high priest of the old law signifies Christ and his offering and his going once a year into the inner temple signify his offering of himself and Christ's going to the father to be an everlasting mediator or intercessor for us. However, Rochester proves the contrary through a shadow. For in shadows they walk shamelessly, and the light they will not come near but forcefully stop and quench it with all craft and falsehood, lest their abominable juggling be seen. They walk in shadows. If any man looks in the light of the new testament, he will clearly see that that shadow cannot be understood in that way.\n\nUnderstand then that one thing in scripture represents various things. A serpent figures Christ in one place and the devil in another. And a lion does likewise. Christ by the word signifies God's word in one place, and in another signifies the traditions of the Pharisees which soured and caused strife. Moses represented Christ through Aaron. Aaron was not yet a high priest, but signified every disciple of Christ and every true preacher of God's word. For Moses put words in Aaron's mouth, and Aaron was Moses' prophet and spoke not his own message but that which Moses had received from God and delivered. Exodus iv. and vii. In the same way, every preacher should preach God's word purely and neither add nor subtract. A true messenger must deliver his message faithfully and say neither more nor less than he is commanded. Aaron represented Christ as a high priest and offered and purged the people of their worldly sins which they had fallen into. Aaron left behind and made [something]. The golden calf represents all false preachers, with Aaron symbolizing the Pope, who makes us believe in a bull as the Bishop of Rochester explains in his sermon. If the Pope is signified by Aaron and Christ by Moses, why isn't the Pope content with Christ's law and doctrine, as Aaron was with Moses? Aaron added nothing to Moses' law. Why do our bishops preach the Pope instead of Christ, since the apostles did not preach Peter but Christ? The apostles, according to 2 Corinthians 2:17 and 4:5, said, \"We preach not ourselves, but Christ Jesus the Lord, and ourselves as your servants for Jesus' sake.\" And in 1 Corinthians 3:21, \"Let no man glory in men. For all things are yours, whether it is Paul or Apollos or Peter; or the world or life or death or things present or things to come; all are yours, and you are Christ's. And Christ is God. He distinguishes between Peters and Popes. In the following chapter, he says, \"Let men esteem us as wise, even the ministers of Christ and more.\" 2 Corinthians 12: Paul was jealous over his Corinthians because they had turned away from Christ, to whom they had been married, and clung to the authority of men (for even then false prophets sought authority in the name of the high Paul is greater than the high apostles. Paul disputes this, saying, \"If Paul, who am less than the least of the apostles, was imbued with the tokens of an apostle among you, with signs and wonders and mighty deeds, what was that if the signs, wonders and mighty deeds that were among you at my hands?\" Paul proved his apostleship through preaching and suffering: The bishops prove their apostleship with bulls and shadows. The apostles were sent by Christ with signs. So he proved his authority. \"and not to conquer, as I have done.\"\n\nI received my authority neither from Peter nor from other apostles through bullets or sealed with codes, nor did I falsely expound shadows of the Old Testament. More apostles were sent immediately by Christ, and they received their authority from Him, as Paul testifies everywhere. Christ (says he) sent me to preach the Gospel, 1 Corinthians 1:1, and I received from the Lord what I delivered to you, 1 Corinthians 11:23-24, and Galatians 1:11-12. I certify you, brothers, that the Gospel which was preached by me was not in the manner of me\u2014that is, carnal or fleshly\u2014nor did I receive it from man, nor was it taught to me, but I received it by the revelation of Jesus Christ. And Galatians 2:9. He who was powerful in Peter in the apostleship over the circumcision was powerful among the Gentiles. And 1 Timothy 1:1. Read likewise. I John 20:21. Christ sent them forth indifferently and gave them like power. As my Father sent me, He says, so send I you: it is to preach and to suffer, as I have done, and not to conquer. Empires and kingdoms, and subdue all temporal power under you with disguised hypocrisy. He gave them the Holy Ghost to bind and loose indifferently, as you see; and afterwards he sent forth Paul with like authority, as you see in the Acts. And in the last of Matthew, he says, \"All power is given me in heaven and on earth, go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost; teaching them to observe whatsoever I have commanded you.\" The authority that Christ gave was to preach Christ's word. The authority that he gave them was to preach; yet not what they would imagine, but what he had commanded. Lo, he says, \"I am with you all the days until the end of the world.\" He said, \"Seeing now that we have Christ's doctrine and Christ's holy promises, and seeing that Christ is ever present with us himself, how comes it that Christ may not reign immediately over us, as well as the Pope, who comes never at us?\" Since the text appears to be in Old English, I will provide a modern English translation of the text while maintaining the original content as much as possible.\n\nSeeking further understanding, since the role of an Apostle is to preach, how can the Pope claim authority where he does not? Moreover, why does Rochester refuse to acknowledge us as one congregation, based on the reasons of one God, one Christ, one spirit, one Gospel, one faith, one hope, and one baptism? If a natural beast with worldly wisdom recognizes that one is greater than another because one is sent by another, as we see in the Acts, I respond that Peter did not send anyone but was sent himself, and John was sent, as was Paul, Silas, and Barnabas. However, such sendings are not worldly, as princes send their ambassadors or as brothers send their limiters to gather their brethren who must obey whether they will or not. Rather, all things are free and willing. And the Holy Ghost brings them together, making their wills free and ready to bestow themselves upon their neighbors' profit. They that come and offer themselves and all that they have or can do to serve the Lord and their brethren. And every man, as he is found apt and meet to serve his neighbor, is sent or put in office. And of the Holy Ghost are they sent with the consent of their brethren and with their own consent also. And God's word rules in that congregation to which word every man confirms his will. And Christ, who is always present, is the Head. Why bishops make themselves gods on earth? But as our bishops do not hear Christ's voice, so they do not see Him present: and therefore make themselves gods on the earth, as Aaron made a calf. And the Pope makes bulls, I suppose, from Aaron's calf. For he brings forth no other fruit but bulls.\n\nAs Christ is as great as Peter, why is not his seat as great as Peter's? Had the head of the empire been at Jerusalem, there would have been no mention of Peter. It is truly, as Paul says in the eleventh chapter of the second Epistle. The false apostles are deceitful workers, fashioning themselves like the apostles of Christ. The shaven nation has put Christ out of His rightful place and all kings and the emperor. They preached Christ falsely under the name of Christ, reigning in His stead: they have also taken away the key of knowledge and have wrapped the people in ignorance, teaching them to believe in themselves, in their traditions and false ceremonies: thus Christ is but a vain name. Christ is but a vain name. After they had put Christ out of His rightful place, they went to the emperor and kings and so long ministered to them until they also put them out of their rightful places and took their authorities from them, reigning also in their stead. Proper ministers so that the emperor and kings are but vain names and shadows, having nothing to do in the world. Thus they reign in the place of God and man. have all power under them and do what they please. Let us see another point of our great cleric. Rochester is proven both ignorant and malicious. A little after the beginning of his sermon, intending to prove that which is clearer than the sun and serves no more for his purpose than Ita missa est serves to prove that our lady was born without original sin, he alleges a saying that Marte Luther says. This is, if we affirm that any one pistle of Paul or any one place of his pistles does not belong to the universal church, that is, to all the congregation of those who believe in Christ, we take a way Saint Paul's authority. Where upon says Rochester. If it is thus of the words of Saint Paul, much rather it is true of the Gospels of Christ and of every place of them. O malicious blindness. He understands by this word Gospel no more than the four evangelists Matthew, Mark, Luke, and John, and does not think that the Acts of the apostles and the other writings of the New Testament are included. pistles of Peter / of Paul and of Iohn and of other lyke are also the Gospel Paul calleth his preachinge the Gospell.The pistles of Paul are the Gospell: Roma. ij. and .j. Cori. iiij. and Gal. j. and .j. Timoth. j. The Gospell is every wheere one\nthough it be preached of divers a\u0304d What Gospell signifieth. signifi\u2223eth glad tidinges / that is to wete / an open preachinge of Christe and the holy testame\u0304\u00a6te and gracious promises that God hath made in Christes bloude to all that repente and beleve. Now is there moare Gospell in one pystle of Paul / that is to saye / Christe is moare clerely preached a\u0304d moo promises re\u00a6hersed in one pistle of Paul / the\u0304 in ye .iii. first Eva\u0304gelistes. Mathew / Marke & Luke.\nConsidre also his maliciousnes / how we\u00a6kedly and how craftily he taketh awaye the auctorite of Paul. It is moch rather true of the Gospells and of every place in the\u0304 then of paul. One Gospell one spirite: one trueth. Yf that which the foure Eva\u0304gelis\u2223tes wrote be truer then that which Paul wro\u00a6te / then is It is not one Gospel they preached, nor one spirit that taught them. If it be one Gospel and one spirit, how is one truer than the other? The author of Paul and his Gospel: Paul proves his authority to the Galatians and Corinthians because he received his Gospel by revelation of Christ and not of man, and because when he communed with Peter and the high Apostles concerning his Gospel and preaching, they could not improve anything nor teach him anything. And because as many were converted and great miracles were shown by his preaching as at the preaching of the high Apostles. Therefore, it will be of no less authority than Peter and other high Apostles. Nor has his Gospel any less reputation than theirs. Finally, that you may know Rochester forever and all the remainder by him, mark how he plays bo-peep. Rochester plays bo-peep. He alleges the beginning of the tenth chapter to the: Hebrews. Having the law of future good things, the law has but a shadow of things to come. And immediately explaining the figure clearly contrary to the following chapter and to the whole epistle, Hebraves makes Aaron a figure of the Pope whom the Epistle makes a figure of Christ. He quotes half a text of Paul. Jude 1:18-19. In the last days some will depart from the faith, giving heed to spirits of error and teaching about devious doctrines. But it continues in the text, giving heed or heed to the devious doctrines of those who speak lies in hypocrisy and have their consciences seared with a hot iron. Forbidding marriage and commanding abstinence from foods which God created to be received with thanksgiving. These two things, which no man ever forbade to marry except the Pope Pope Rochersters, make sin in the creatures which God has created for man's use to be received with thanksgiving. The kingdom of heaven is not meat and drink, saith Paul. But righteousness, peace, and joy in the Holy Ghost. Whoever serves Christ in these things pleases God and is approved by men, Rome. XIV. Rochester therefore had not a conscience marked with the hot iron of malice / so that he cannot consent to the will of God and the glory of Christ / he would not have alleged the text which is contrary to none but themselves.\n\nHe alleges another text of Paul in the second chapter of his second epistle to the Thessalonians. Erit dissecio primum / that is, says Rochester, before the coming of Antichrist there shall be a great falling away. And Paul says, \"The Lord comes not except there come a falling away first.\" Paul's meaning is that the last day comes not so soon / but that Antichrist shall come first and destroy the faith and sit in the temple of God and make all men worship him and believe in him (as the Pope does) and then shall God's word come to light again (as it does at this time) and destroy him and utter his. Iuggling and then comes Christ to judgment. What say you of this crafty conjurer? Would he spare or suppose you to allege and twist other doctors pestilently, who fear not to juggle with the holy scripture of God, exposing it to Antichrist, which Paul speaks of Christ? Be sure. But even in this manner, they pervert the whole scripture, and all doctors twist it unto their abominable purpose, clear contrary to the meaning of the text and to the circumstances that go before and after. The cause why they will not have the scripture in English, which devilish falsehood left the laity should perceive, is the very cause why they will not suffer the scripture to be had in the English tongue, nor any work to be made that should bring the people to knowledge of the truth.\n\nHe alleges for the Pope's authority, Saint Cyprian, Saint Augustine, Ambrose, Jerome, and Origen: of which never one knew of any authority that one bishop should have above another. And Saint Gregory believed that one should not accept authority above his brethren, as Tully (Cicero) was called the chief of orators for his singular eloquence, Aristotle the chief of philosophers, and Virgil the chief of poets for their singular learning, not for any authority they held over others. In the same way, Peter was called the chief of the Apostles for his singular activity and boldness, not that he should lord it over his brethren contrary to his own teaching. Compare this chief Apostle to Paul, and Paul is found to be greatly inferior. I do not say this to suggest that anyone should make a god of Paul contrary to his own learning. Nevertheless, this manner of speaking is left to us by our elders, and when we say the Apostle says so, we understand Paul for his excellence above other apostles. I wish he would tell us how Hieronymus, Augustine, Bede, and Origen, among other doctors, expound this text on this matter. I will build my congregation and how they interpret the keys. Rochester leaves this without any English signature means not Paul/sher and shave. Regarding this text, observe the faithful exposition of Bede.\n\nNote also how cleverly he infused the Apostles of Christ with their weak traditions and false ceremonies, which they themselves had feigned, alleging Paul. 2Rochester alleges Paul for his blind ceremonies contrary to Paul's doctrine. Thessalonians 2: I answer that Paul taught such things by mouth as he wrote in his epistles. And his traditions were the Gospel of Christ and honest manners and living, and such good order as becomes the doctrine of Christ. A woman obeys her husband, has her head covered, keeps silence, and goes womanly and christianly behaved; children and servants are in subjection; and the young obey their elders. No maid may eat but he who labors and works; and men make an earnest thing. of God's word and his holy sacraments, and to fast and pray as the scripture commands. Whoever would break these were not a true Christian. But we may complain and cry to God for help, that it is not lawful for us to tell what prayer is, what fasting is, or why it is lawful for the Pope's tyranny to teach the people what prayer is, what fasting is, and what purpose it serves. There were also certain customs along the way which were not commanded under pain of hell or eternal damnation, such as watching all night and kissing one another. As soon as the people abused these, they broke them. For this reason, bishops might break many things in a similar manner. Paul, in many things which God had made free, gave pure and faithful counsel without entanglement of any man's reasoning and without all manner of commanding under pain of cursing, damning, excommunication, heresy, or any other form of punishment. burning/pain of deadly sin / Pain of hell and pain of damnation. As you may see in 1 Corinthians 7. Where he counsels the unmarried, widows, and virgins that it is good if they have the gift of chastity. Not to win heaven thereby (for neither circumcision nor uncircumcision is anything at all, but the keeping of the commandments is all together), but that they might be without trouble, and also the better way to serve God and their brothers freely. And says (as a faithful servant), that he had no authority: if Paul had no authority: then Peter had none. Where had then the pope this authority of the Lord to give them any commandment. But that the Apostles gave us any blind ceremonies of which we should not know the reason, I deny and defy as a thing clear contrary to the learning of Paul everywhere.\n\nFor Paul commands that no more than two speak in the church / that is, in a congregation / but in turn that all. men understand, except there be an interpreter, whom he commands to labor for knowledge, understanding, and feeling, and to beware of superstition and the persuasions of worldly wisdom, philosophy, and hypocrisy & ceremonies, and all manner of disguising, & to walk in the plain and open truth. You were once in darkness (says he), but now you are light in the Lord; therefore, walk as children of light. Ephesians 5: How does Paul also exhort an increase of grace in every letter? He cries to God to enlarge their knowledge, that they should no longer waver with every wind of doctrine, but would grant them to be full-grown men in Christ and in the understanding of the mysteries or secrets of Christ: so that it should not be possible for any man to discover them with enticing reasons of worldly wisdom or to beguile them with superstitious and disfigured hypocrisy. Therefore, the spiritual officers are ordained to bring the spiritual knowledge. The Ephesians IV: Far from giving the blind ceremonies traditions without significance or reason, Christ's apostles did so, as Rochester, who loves shadows and darkness, lies upon them. Rochester also cites Origen extensively, both for his pope and to establish his blind ceremonies, which Origen, of all heretics, is most condemned for. Origen, an ancient doctor, is of great authority in this matter; Aristotle and Plato, as well as Robinhood, support this. Robinhood's authority is so great that it greatly upholds our holy fathers' authority and all his disguisings. Lastly, as a cunning thief, once spotted and pursued, cried out to the people, \"Stop the thief! Stop the thief!\" And just as many began, they threw first into another man's mouth what they feared should be taken from them. Rochester accuses Martin Luther of slaying and murdering Christ, as he refuses to believe in his doctrine. This practice, which Rochester and his brothers have continued for certain hundred years, is carried out with such malice that they burn the bodies of those they have killed secretly. Although Martin Luther kills no man but wields only the spiritual sword of the word of God, Rochester argues that he would do the same if he could. Rochester is an orator. Martin Luther has burned the Pope's decrees; Rochester argues that he would have burned the Pope himself if he had had the opportunity. I make a similar argument. Rochester and his holy brethren have broken Christ's testament: a clear sign indeed that they would have burned Christ himself if they had him. I almost left out the most important point. Rochester is not only wicked next to himself, but abominable and shameless: you, a judge, and strong in pure malice, and so obsessed in your brains with spite that he cannot overcome the truth that he neither speaks nor cares about. In the end of his first destruction, I would say instruction, as he calls it, intending to prove that we are justified through holy works. He cites half a text of Paul to the Galatians (as is his manner to juggle and convince craftily). If Rochester is such a juggler: What then of the rest? Let Rochester be an example, therefore, to judge them all. Which text does this foolish Englishman mean? Faith which works by love, and makes a verb passive from a verb dependent. Rochester insists on love. Before and after faith, love causes us to sprout. Thus, Antichrist reverses the roles of the true war. I must first hate a bitter medicine (according to Rochester's doctrine) and then believe that it is wholesome. When, by natural reason, I first hate a bitter medicine, until I am brought to believe in the physician's word that it is wholesome and that the bitterness will heal me, then I will love it because of that belief. Does the child love the father first and then believe that he is his son or heir, or rather because he knows that he is his son or heir and beloved, therefore loving again? John says in the third chapter of his First Epistle, \"Faith is the substance of things hoped for, the evidence of things not seen. For by faith we are his children, and it is because we are children that we love him.\" Now, by faith, we are children as John says in the first chapter of his Gospel, \"He gave them the power to become the children of God, to those who believed on his name. And Paul says in the third chapter of his Epistle to the Galatians, 'We are all children of God through faith in Christ Jesus.'\" God, by the faith which is in Jesus Christ. And John, in the same chapter of his Gospel, says, \"Herein is love: not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins. If God sent not his Son for any love that we had to him, but of the love that he had to us, sent he his Son, that we might see love and love again. Paul likewise, in the eighth chapter to the Romans, after he had declared the infinite love of God towards us in that he spared not his own Son but gave him up for us, cries out, saying, \"Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or sword? Nay, in all these things we are more than conquerors through him that loved us. I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.\" say we have such great love for God that we would wage war in Christ's death, that even if all misfortune should befall us, we cannot but love God, who loves us. Though Rochester may not have the spirit to judge spiritual things yet, reason should have kept him from such shameful behavior. But God has blessed him to bridge the chasm of his fall. Therefore, though Rochester may be faithless, natural reason should have taught him that love springs from faith and knowledge, not faith and knowledge from love. But let us see the text. Paul says, \"In Christ Jesus, neither circumcision nor uncircumcision means anything, but faith which works through love, or the one worked through love is strong and mighty. Faith that loves God's commandments justifies a man. If you believe God's promises in Christ and love his commandments, then you are safe. If you love the commandment, then you are assured.\" that thy faith is unfained and that the spirit of God is in thee. How faith justifies before God in the heart and how love springs from faith and compels us to work, and how works justify before the world and testify what we are and certify us that our faith is unfained and that the right spirit of God is in us. See in my book of the justifying of faith and there you shall see all things abundantly. Also of the controversy between James and Paul. The controversy between Paul and James, see there. Never the later, when Rochester says, if faith only justifies, then both devils and also sinners who lie still in sin should be saved. His argument is not worth a straw. For neither devils nor sinners who repeat not nor yet sinners who continue in sin of purpose and delight have any such faith as Paul speaks of. For Paul's faith is to believe God's promises. Faith says he (Romans 10:17). Comes by hearing and hearing comes by the word of God. How shall they hear without a preacher, and how shall they preach except they are sent? As it is written, \"How beautiful are the feet that bring good news of peace and good things.\" Now when God sends any messengers to the devils to preach peace or any good thing, the devil has no use for it; he is therefore excluded from Paul's faith. A man may believe that Christ died and many other things and not believe in Christ. What it is to believe in Christ. The devil believes that Christ died, but not that he died for his sins. Neither does anyone who consents in his heart to continue in sin believe that Christ died for him. To believe that Christ died for us is to see our horrible damnation and how we were appointed to eternal pains and to feel and be sure that we are delivered from them through Christ, in that we have the power to hate our sins and to love God's commandments. All such repeat and have their hearts loosed from captivity. bondage of sin is why we are justified through faith in Christ. Weak sinners have no faith but imaginings and opinions about Christ as our schoolmen have in their principles about which they brawl so fiercely one with another. It is one thing to believe that the king is rich and that he is rich to me, and that my part is in that: but that he will not spare a penny of his riches at my need, when I believe that the king is rich, I am not moved. But when I believe that he is rich for me and that he will never fail me at my need, then love and I am ready to work to the utmost of my power. But let us return at last to our purpose again.\n\nWhat is the cause that I cannot now rule, as well as in times past, and as the Turks yet do? Why I cannot rule. Indeed, because Antichrist with the mist of his juggling has beguiled our eyes and has cast a superstitious fear upon the mighty. For we see daily experience of certain hundred. \"Yet long is the one who fears neither God nor His word, nor regards father, mother, master, or Christ himself, who rebels against God's ordinances, rises against the kings and resists his officers. Men fear the Pope's office more than God's commandment. Dare not once lay hands on one of the Popes anointed: not though he slew his father before his face or did violence to his brother or defiled his sister, wife or mother. Like honor we give to his traditions and ceremonies. What devotion have we when we are blessed (as they call it) with the chalice, or when the Blessed Hope lifts up his holy hand over us? Who dares handle the chalice, twist the altar stone, or put his hand in the font or his finger into the holy oil? What reverence do we give to holy water, holy fire, holy bread, holy salt, holy bells, holy ways, holy bows, and holy candles and holy ashes? And last of all, we commit our souls to the holy candle at our last departing.\" The very cloth which the bishop or his chaplain that stands by knits about children's necks at confirmation: what lay person would dare to unsettle the knot? You will say: do such things bring the Holy Ghost and put away sin and death? I say: a steadfast faith or belief in Christ and in the promises God has sworn to give us for His sake brings the Holy Ghost, as all the scriptures mention, and as Paul says (Acts 19:2): \"Have you received the Holy Ghost through faith or belief?\" Faith is the rock on which Christ builds His congregation, against which Christ says in Matthew 16:18: \"The gates of hell shall not prevail.\" Faith drives away the devils. As soon as you believe in Christ, the Holy Ghost comes, sin falls away, and devils flee: why do bishops not make him flee from the sound of guns or the ringing of bells? He flees, as I do from your youth, and mocks us, to bring us from the true faith that is. In God's word to a superstitious and false belief of our own imagination. If you had faith and threw an unconsecrated stone at his head, he would earnestly flee and without mocking, even if you threw nothing at all, he would not yet abide.\n\nCeremonies did not perform the miracle but faith. Though at the beginning miracles were shown through such ceremonies to move the infidels to believe God's word. As you read how the Apostles anointed the sick with oil and healed them, and Paul sent his handkerchief or handkerchief to the sick and healed them also. Yet it was not the ceremony that did the miracle but the faith of the preacher and the truth of God which had promised to confirm and stabilize his Gospel with such miracles. Therefore, as soon as the gift of miracles ceased, the ceremony also ought to have ceased; or else if they still need a ceremony to signify some promise or benefit of God (which I praise not but would have God's word preached every day, for which intent) Sundays and holy days were ordained, then let them explain to the people what it means: Let them tell what the ceremony signifies and not set up a bold and naked ceremony without significance to make the people believe the gospel and quench the faith that should be given to the word of God.\n\nWhat helps it also that the priest, when he goes to mass, disguises himself with a great part of Christ's passion and acts out the rest in silence with signs and gestures, as it were Jack-in-the-box, when neither he nor anyone else knows what he means? The priest disguises himself with Christ's passion not at all really, but hurts and that exceedingly. For as much as it not only destroys the divine ceremonies, which nurture faith and love, and makes infidels mock us, but also makes infidels abhor us in that they see nothing but such apes playing. Among us, where no man can give a reason.\nThe prophecy of Christ is fulfilled. All this comes to pass to fulfill the prophecy which Christ prophesied. Mark. xiii. And Luke. xxiii. That there shall come in his name one who shall say that they themselves are Christ. The Pope and our holy orders of religion do this. For they, under the name of Christ, preach their own words and their own traditions, and teach the people to believe in them. The pope grants pardons of his full power, of the treasure of the church, and of the merits of saints. The friars likewise make their benefactors (which they call their brothers and sisters) partakers of their masses, fasting, watchings, prayings, and warlike goings. The testament of the observants. And Mark. xiii. there shall come false Christs.\n\nTranslation: Among us, where no one can give a reason. The prophecy of Christ is fulfilled. All this comes to pass to fulfill the prophecy which Christ prophesied in Mark 13:19-23 and Luke 21:8. That there shall come in his name one who shall claim to be Christ himself. The Pope and our religious orders do this. For they, under the name of Christ, preach their own teachings and traditions, and teach the people to believe in them. The pope grants pardons of his full power, from the treasure of the church, and of the merits of saints. The friars likewise make their benefactors (which they call their brothers and sisters) partakers of their masses, fasting, watchings, prayers, and military expeditions. The testament of the observant friars. And Mark 13:21-22 warns of false Christs. Word: yet signifies it in English as false anointed, and it should be translated. There shall come (says Christ), false anointed and false prophets. Christ's prophecy: be it never so terrible, must be yet fulfilled. I answer, it is Christ who warns us. Since he knew all that was to follow, he prophesied beforehand and is a true prophet. God anointed his son Jesus with the Holy Ghost; therefore, he was called Christ, which means anointed. Outwardly, he did not disguise him but made him like other men and sent him into the world to bless us and to offer himself for us. A Christ was neither shaved nor shorn nor anointed with oil. He came as a sweet savior to kill the sting of our sins, so that God would no longer smell them or think of them anymore. Nor make full and sufficient satisfaction or amends for all those who repent, believe in the truth of God, and submit themselves to his ordinances. They sin that they do and shall do. For sin, we through frailty repeat and return to the testament which God has made in Christ's blood; our sins vanish like smoke in the wind and darkness at the coming of light, or as a little blood or milk in the sea. He who does anything to make satisfaction or to get heaven has lost his share of Christ's blood. Whoever goes about making satisfaction for his sins to God, saying in his heart, \"This much have I sinned, this much will I do again, or this is the way I will live to make amends with all, or this is what I will do to get heaven,\" is an unfaithful infidel, damned in his deeds, because he is disobedient to God's testament and sets up another of his own imagination, to which he will compel God to obey. If we love God, we have a commandment. To love our neighbor, as John says in his Epistle. And if we have offended him, to make amends to our neighbor? Or if we have not the means to ask for forgiveness and do all things for his sake: but to Godward, Christ is an everlasting satisfaction and sufficient.\n\nChrist, when he had completed his course, the Apostles were neither shaven nor anointed with oil. Anointing his Apostles and disciples with the same spirit, he sent them forth without any manner of disguising, like other men also, to preach the atonement and peace which Christ had made between God and man. The Apostles likewise disguised no one but chose men anointed with the same spirit: one to preach the word of God, whom we call, after the Greek tongue, a bishop: an overseer or priest, that is, in English, an overseer and an elder. How he was anointed, you read in 1 Timothy III. The true anointing of a bishop. A bishop or an overseer must be faultless: the husband of one wife. At that time, many Jews and gentlemen who had converted to the faith had multiple wives, yet were not compelled to put any of them away. Paul, because of example, would not have preachers who were not chaste. In Christ we return again to the first ordinance of God: that one man and one woman should come together. He must be sober, of honest behavior, honestly appareled, hospitable (that is, ready to lodge strangers, apt to teach), not given to drunkenness, not a striker, not greedy, but gentle, abhorring fighting and covetousness, and one that rules his own household honestly, having children under obedience with all honesty. For if a man cannot rule his own house, how can he care for the congregation of God? He may not be young in the faith or as a man would say, an novice, lest he swell and fall into the judgment of the evil speaker. That is, he may not be unlearned in the secrets of the faith. For such are steadfast and self-sufficient and set little by themselves. But alas, we have above twenty thousand who know no more scripture than is written in their porches. He must have a wife for two reasons. One, that it may be known who is fit for the role. Priests ought to have wives and why he is unfit for such a chargeable office, which had never household to rule. Another cause is that chastity is an exceptional gift and unchastity exceptional perilous for that degree. In as much as the people look as well to the living as to the preaching, and are hurt at once if the living disagrees and fall from the faith and disbelieve the word.\n\nThis overseer, because he was taken from his own businesses and labor to preach God's word to the parish, has right by the authority of his office to call for an honest living from the parish, as you may see in the Evangelists and also in Paul.\n\nWhat the oversight of the parish is, you may learn from the following chapters. A priest's duty is to do and provide for what is necessary. For who will have a servant and not give him food, drink, and all other necessities? I, too, am not bound to pay the priest in tithes by God's law. They would pay him, whether in money or assign him so much rent or in tithes, as the custom is now in many countries, was at their liberty.\n\nLikewise, in every congregation, they chose another after the same example, and even anointed him, as it is to see in the said chapter of Paul and Acts 6:1-7. What it signifies and what is his office. He, after the Greek word, we call a deacon. That is, in English, a servant or minister whose office was to help and assist the priest and to gather up his due poor, who were destitute of friends and could not work, came begging from door to door, were not suffered.\n\nNo beggars. On saints' days, namely those who had suffered death.\n\nHow holy days and offerings come up. For the word's sake, come men together into the church. And the priest preached to them and exhorted them to cling fast to the word and to be strong in faith and to fight against the powers of the world with soberness for their faith's sake, following the example of the saints we are not yet possessed by... And he taught them not to believe in the saints and to trust in their merits and to make gods of them: but to take the saints as an example only and prayed God to give them like faith and trust in His word and like strength and power to suffer therefore and to give them such sure hope of life to come, as you may see in the collects of Saint Lawrence and Saint Stephen in our Lady's mass. And in such days, as we now offer, they gave every man his portion according to his ability and as God put it in his heart to maintain the priest, deacon, and other common ministers and the poor and to find learned men to teach, and so forth. And all was put in the hands of the deacon, as you may see in the life of Saint Lawrence. in the histories, why lands were given to the spiritual officers before we fell from the faith. And for such purposes, men were given lands afterwards to ease the poor and made hospitals, and also places to teach their children and to bring them up and to nurse them in God's word. These lands our monks now devour.\nAntichrist, of another manner, has sent forth his disciples, those false anointed whom Christ warns us beforehand should come and show miracles and wonders, even to lead the very elect out of the way if it were possible. Shaving, he anoints them in the manner of the Jews and shaves them and shaves them after the manner of heathen priests who served idols. He sends them forth not with false oil only, but with false names as well. Compare their names to their dead, and you shall find them false. He sends them forth as Paul prophesied of them, the two Thessalonians, with lying signs and wonders. Lying. Signs. What sign is the anointing, so they may be full of the holy ghost? Compare them to the signs of the holy ghost which Paul reckons, and thou shalt find it a false sign. A bishop must be faithful; the husband of one wife. No wife but an adulteress, says the Pope; the husband of no wife, but the holder of as many concubines as he lists. God commands all degrees, if they burn and cannot live chaste, to marry. The Pope says, if thou burnest, take a dispensation for a concubine and put her away when thou art old, or else, as our lawyers say, sin cautiously; that is, if thou livest not chastely, see that thou carry thyself cleanly and play the knave secretly. Herberts, you are to heretics and bawds; for a poor man will as soon break his neck as his fast with them, but of the scraps and with the dogs, when dinner is done. Apt to teach, and, as Peter says, 1 Peter ii, ready always to give an answer to every man that asks you a reason of the hope that you have and that. with Mekenes. Which sign is signified by the boats that doctors of divinity are created in? / Boats because they should be ready at all times to go through thick and thin / to preach God's word, and by the bishop's two-horned mitre, which betokens the absolute and perfect knowledge they ought to have in the New Testament and the Old.\n\nMiters. Are these false signs? For they beat only and teach not. You say the Pope, if they will not be ruled, cite them and bring them to appear and pose them sharply on what you hold of the Pope's power, of his pardons, of his bulls, of purgatory, of the ceremonies, of confession, and such like creatures of our most holy fathers. If they err in any point, make them heretics and burn them. If they are anointed by me and bear my mark, I would say, dismiss them & (after the example of noble Antiochus in Machiavelli's fifth book, seventh chapter), pare their crowns and the fingers of them, and torment them craftily, and for very pain make an example of them. them deny the truth. Burn them. Now say our bishops, because the truth has come far and wide and the lay people begin to suspect our schemes, it is best to oppress them secretly and tame them in prison: You let us find the means to have them in the king's prison and to make treason of such doctrine: We must stir up some war somewhere or other to bring the people into another imagination. If they are gentle men, abuse them secretly. Curse them four times a year. Curse them. Fear them. Make them afraid of everything and especially of touching mine anointed, and make them fear the sentence of the church, suspensions, excommunications, and curses. Be it right or wrong, bear them in hand that they are to be feared yet. Preach me and my authority, and how terrible a thing my curse is, and how it blackens their souls. On the holy days which were ordered to preach God's word, set up long ceremonies, long matins, long masses, and long. \"Even songs and all in Latin that they could not understand, roll them up and keep them in darkness for those who lead the way. And lest such things become too tedious, sing some songs, say some pipe, ring the bells, and King Louis lull and rock them to sleep. Roll them a step. For the layman's prayer is not enlightened or taught in this way. How shall a man say \"Amen\" (says Paul) to his blessing or thanksgiving when he does not know what you are saying? He does not know whether you bless or curse. Pray in Latin. What then does the Pope say? What do I care for Paul? I command by the virtue of obedience to read the Gospel in Latin. Say the Gospel to them. Let them not pray but in Latin, not there our Father. If any are sick, go and say to them the Gospel and all in Latin: to the very corn and fruits of the field in the procession week,\". Preach the Gospel in Latin. Make the people believe that it will grow better. It is truly as good to preach it to swine as to men, if you preach it in a tongue they understand not. How shall I prepare myself for God's commandments? How shall I be thankful to Christ for his kindness? How shall I believe the truth and promises which God has sworn while you tell them to me in a tongue which I understand not? What then says my lord of Canterbury to a priest who would have had the new testament gone forth in English? What (says he), what would you have the laity understand what we do?\n\nNo fighter, I suppose is signified by the cross that is borne before the high prelates and borne before them in procession. Cross. Is that also not a false sign? What realm can be in Turmoil's peace for such turmoil's sake? What little peace is it, but they will pick one quarrel or another with them other, for some trifle, some dispute, other for one trifle or other. other andcite them to the archways? Traitors they are to all creatures and have a secret conspiracy amongst themselves. One craft they have to create many kingdoms and small ones, and to nourish old titles or quarrels that they may ever move the latter to war at their pleasure.\n\nThe craft of the prelates. And if much land by any chance falls to one man, ever to cast Interdicte on it. Interdicte his land and send in other princes to conquer it.\n\nNot given to filthy lucre, but abhorring covetousness. And as Peter says, 1 Peter 5: \"Taking the oversight not because ye were compelled thereto: but willingly. Not for desire of filthy lucre but of a good mind: not as though ye were lords over the parishes (over the parishes quoth he), O Peter, Peter thou wast to long a fisherman, thou wast never brought up at the archways, neither wast master of the Rolls, nor yet chancellor of England.\"\n\nPeter went never to scole at the archways. They are not content to reign over king and emperor & the whole. Earth: but calculate authority also in heaven and in hell. It is not enough for them to reign over all that are quick, but have created them a purgatory, to reign also over the dead and to have one kingdom more than God himself. The Pope has one kingdom more than God himself, but that you may be an example to the flock (says Peter), and when the chief shepherd appears, you shall receive an incorruptible crown of glory. This abhorrent covetousness is signified, as I suppose, by shaving and shearing. What it signifies, shearing of the hair, that they have no superfluity. But is this not also a false sign? Indeed, it is to them a reminder to share and shave, to help benefit upon benefit, promotion upon promotion, dignity upon dignity, bishopric upon bishopric, with pluralities, unions, and totots.\n\nFirst, by the authority of the Gospel, those who preach the word of God in every parish and other necessary ministers, have a right to calculate an honest living like others. To one of the brethren / there should be content none but bishops who preach. Bishops and priests who do not preach or preach anything but God's word are not of Christ or his anointing: but servants of the beast whose mark they bear, whose word they preach, and whose law they maintain cleanly against God's law, and with their false sophistry give him greater power than God ever gave to his son.\nBut they, as unreasonable beasts, not mindful why they were shaven and shorn, because they will stand at no man's grace or be in any man's danger, have gotten into their own hands first the tithes, the tenth of all the realm. Then I suppose within a little or all together the third part of all the temporal lands.\nMark well how many personages or vicarages there are in the Realm which at the least have a plowland each. Then note the lands of bishops, abbots, priors, nuns, knights of St. John, cathedral churches, colleges, etc. Countries and Freechapels. Freechapels, for though the house may fall into decay and the founder's ordinance be lost, yet will they not lose the lands. What comes once in a while may never more come out. They make a freechapel of it, so that he who enjoys it shall do nothing therefore. Besides all this, how many chaplains do gentlemen find at their own cost in their houses? How many sing for souls by testaments? Then the proving of testaments, the presentation of goods, the Bishop of Canterbury's prerogative. Is that not enough to throw the Realm in a year? Four Offering days Preves. offering days and preves. There is no servant but that he shall pay some part of his wages. None shall receive the body of Christ at Easter, be he never so poor a beggar or never so young a lad or maid, but they must pay some part for it. Then mortuaries for forgotten tithes (as they say). And yet what person or vicar is there that will forget to have a piggin house. To peck up somewhat both at sowage time and at harvest when corn is ripe. They will forget nothing. No man shall die in their debt, or if any man does, he shall pay it when he is dead. They will lose nothing. Why? It is God's, it is not theirs. It is sent - Cuthbert's rents, Alba's lands, Edmund's right, Peter's patrimony. Say they, and none of ours.\n\nIf you die from home. Item, if a man dies in another man's parish, besides what he must pay at home for forgotten things, he must there also pay the best that he has. Whether it be an horse of twenty pounds or however much he be, or a chain of gold of a hundred marks or five hundred pounds, if it so chance. It is much more for so little pain taking in confession and in ministering the sacraments. Then pery pilgrimage beadrolls. Item, chrism, chrising, banes, weddings, offerings at weddings, offerings at burials, offering to images, offering of wax and lights. come besides the superstitious waste of wax in torches and tapers throughout the land. Then brothers and penitents. What do they also gain from confessions? Confession: Ye and many enjoy penance to give a certain sum for having so many masses said / and desire to provide a chaplain for themselves. Soul masses: directors, months, years, all souls, and treats. The mother church and the high altar must have something in the first mass. Consecrations: Ite no ma is consecrated / of whatever religion it be / but he must bring something. The consecration or rather consecration of churches, chapels, altars, superaltars, chalices, vestments, copes, altar clothes, surplices: towels, basins, ewers, sheep, senser, and all manner of ornaments must be found freely for them; they will not give a mite thereunto. Person: Uicare Parish priest, brothers last: What swarms of begging friars are there. The person shares with the vicar the parish priest collects / the friar scrapes and the pardoner trims - we lack only a butcher to remove the skin. What do they receive in their spiritual law (as they call it) in a year at the arches and in every diocese? What do the commissioners and officials, with their summons and apparel, obtain through bribery in a year?\n\nA prepared comrade Will you not find curates now who flatter the commissioners and officials with all that they may quiet themselves? Who they cite privately and lay to their charges secretly. If they desire to know their accusers / no, they say / the matter is known well enough and to more than you are aware of. Lay your hand on the book Come lay your head on the book / if you deny yourself / we will bring proofs / we will handle you / we will make an example of you. Oh how terrible they are? Come and swear (they say) that you will be obedient. In our instructions, they wrangle their purses and extract as long as there is a penny within. In three or four years, they will amass enough in these offices to pay for a bishop's bulls. What else are these in a realm but horseleaches and even maggots, cankers, and caterpillars, which devour no more but all that is green? These wolves, which Paul prophesied would come and would not spare the flock (Acts. xx. chapter). And which Christ said would come in lamb's skins and bade us beware of them and judge them by their works.\n\nNo maid may avenge but the king, and he is bound by his office. Though, as I have sufficiently proven before, a Christian man must endure all things, however unjust, as long as it is not against God's commandments; neither is it lawful for him to cast any burden from his back by his own authority until God removes it, which He laid on for our deserving. Nevertheless, kings everywhere should defend their realms from. If a person is oppressed / if they were Christian, which is seldom seen and is a hard thing indeed, though not impossible. For alas, they are kings. Captives or ever they are kings, you all are almost born under their control. No man may be favored around them but flatterers and those first sworn true to our most holy fathers, the bishops, that is, false to God and man.\n\nIf any noble of the realm is true to the king and so bold that he dares to counsel him on what should be to his honor and for the wealth of the realm, they will wait a season for him. They will provide a spiritual father for him. God bring their wickedness to light. There is no mischief whereof they are not the root or bloodshed, but through their cause, or by their counsel, or in that they preach not true obedience and teach not the people to fear God.\n\nIf any faithful servant is in all the court, he shall have twenty spies waiting upon him. He shall be cast out of the court, or The saying is conveyed to Calice and made a captain or an ambassador. He shall be kept far enough from the king's presence.\n\nThe duties of kings.\nA king should remember that they are in God's stead and ordered by God, not for themselves but for the welfare of their subjects. Let them remember that their subjects are their brethren, their flesh and blood, members of their own body, and even themselves in Christ. Therefore, they ought to pity them and rid them of such wily tyranny which increases more and more daily. And though kings are sworn to defend such liberties by the falsehood of bishops and abbots, yet they ought not to keep their unlawful oaths. Unlawful oaths ought to be broken and may be done so without dispensation. For as much as they are unrighteous and clearly against God's ordinance, and even cruel oppression, contrary to brotherly love and charity. Unlawful oaths ought to be broken and may be done so without dispensation. A spiritual officer should punish no sin but if the king is ordered to do so and they do not: instead, they should preach and exhort them to fear God and not sin. Kings should also relinquish some of their tyranny and turn some into a commonwealth. If the tenth part of such tyranny were given to the king annually and raised against the realm, what would it grow to in certain years? More than one king, one law, is God's ordinance in every realm. The king alone ought to punish sin, meaning that which is committed from the heart must remain to God. Therefore, the king should not allow them to have a separate law by themselves and draw his subjects towards it. It is not fitting, they may say, that a spiritual man should be judged by a worldly or temporal man. The spirit pertains to the shaven only. A spiritual man should not be judged by an unclean person: see how they divide and separate themselves. If the layman is of them. world/ He is not of God. If he believes in Christ/ Then he is a member of Christ/ Christ's brother/ Christ's flesh/ Christ's blood/ Christ's spouse/ coheir with Christ and has his spirit in earnest and is also spiritual. If they would rob us of the spirit of God/ Why should they fear to rob us of worldly goods? Because you are put in office to preach God's word/ Are you therefore no more one of your brethren? Is the Mayor of London no more one of the city/ Because he is the chief officer? Is the king no more of the realm because he is head thereof. The king's law is God's law. The king is in the room of God/ And his law is God's law and nothing but the law of nature and natural equity which God graved in the hearts of men. Yet Antichrist is too good to be judged by God's law/ He must have a new one of his own making. It were truly meet that they went to no law at all. No more needed they/ If the would study to preach God's word truly and be content with. sufficient and like one of their brethren. If any question arises about the faith or meaning of the scripture, let them judge by the manifest and open scriptures, not excluding the laymen. How should I judge questions of the scripture? For there are many found among the laymen who are as wise as the officers. Or else, when the officer dies, how could we put another in his place? Will you teach twenty thousand four hundred and forty or fifty years, so that no man shall have knowledge or judgment in God's word except you alone? We often come to school. But are never taught. Is it not a shame that we Christians come so often to church in vain, when he who is forty scores old knows no more than he who was born yesterday? Kings ought to see what they do and not believe the bishops, namely, their lives are so suspect. More over, when spiritual officers have excommunicated any woman or have condemned any opinion for heresy: Let not the king nor temporal officers punish and slay by and by. at their commandment. But let them look on God's word and compare their judgment to the scripture and see whether it is right or not, and not believe them at first sight, whatever they say, especially in things that pertain to their own authorities and power. For no man is a right judge in his own cause. It pertains to all men to know the scriptures. Why does Christ command the scripture to be preached to all creatures, but that it pertains to all men to know them? Christ refers to himself in John 5:39 and in the 21st chapter of Matthew, to the question of John Baptist's disciples, he answered, \"The blind receive sight, the lepers are cleansed, the lame walk, the deaf hear, the dead are raised up, and the poor have the gospel preached to them.\" Meaning that if I do the works which are prophesied that Christ should do when he comes, why doubt ye whether I am he or not? As one should ask the scripture whether I am Christ or not and not myself. How then comes it that our prelates will not come to the light also? May we know if their works are done in God or not? Why do they fear to let laymen see what they do? Why do they make all their examinations in darkened rooms? Why do they not examine their causes of heresy openly, as laymen do their felons and murderers? Why did Christ and his apostles warn us so diligently against Antichrist and false prophets that were to come? Because we would slumber or sleep carelessly.\n\nThou wilt not see the scriptures? Why did David in the second Psalm say, \"Be learned, O ye that judge the earth, lest the Lord be angry with you, and you perish from the way\"? Be learned, O ye that judge the earth:\n\nA terrible warning indeed: you and look on the stories well, and you shall find very few kings since the beginning of the world that have not perished from the right way, and that because they would not be learned.\n\nThe emperor and kings are nothing nowadays but even hangmen to the pope and bishops, to kill whoever they condemn, without any more reason than that. doo / As Pilate was to the scribes and Pharisees and the high bishops, to have Christ hanged. The kings have become Antichrist's servants. For as those prelates answered Pilate (when he asked what he had done), if he were not an evil doer, we would not have brought him here. As we would say, / we are too holy to do anything amiss, / you may believe us well enough: his blood be on our heads, / they said. Kill him hardly, / we will bear the charge, / our souls for thine. We have also a law by which he ought to die, / for he calls himself God's Son. Even so say our prelates, / he ought to die by our laws, / he speaks against the church. And your grace is sworn to defend the liberties and ordinances of the church and to maintain our most holy fathers' authority.\n\nBe warned, you who judge, be warned, you who judge the earth lest the Lord be angry with you and you perish from the right way.\n\nWho killed the prophets? Who killed Christ? Who killed his apostles? Who killed the prophets? Who killed the martyrs and the saints? all the righteous who were slain? The kings and the temporal sword, at the request of the false prophets. They deserved such a death because they would not be taught and see the truth for themselves. Why were the prophets slain? Because they rebuked the hypocrites who deceived the world, and especially princes and rulers, teaching them to trust in vanities rather than in God's word. What teachings of mercy did the hypocrites impart? And taught them to do such teachings of mercy as were profitable to no one but the false prophets themselves, making merchandise of God's word. Why did they kill Christ? Because they killed him for rebuking the hypocrites: because he said, \"Woe to you, scribes and Pharisees, hypocrites, for you have taken away the key of knowledge. The law of God which is the key.\" where with men bind and the promises which are the keys wherewith false men have taken away ours. They will not allow any man to know God's word but burn it and make heresy of it: you and because the people begin to smell their falsehood they make it treason to the king and breaking of the king's peace to have so much as their Pater Noster in English. And in place of God's law, they bind with their own law.\n\nHow the hypocrites bid and false. And in place of God's promises, the false and justify with pardons & ceremonies which they themselves have imagined for their own profit.\n\nThey preach it is better for you to eat flesh on good Friday than to hate your neighbor: but let anyone else eat flesh but on a Saturday or break any other tradition of theirs / and he shall be bound & not loosed / till he has paid you uttermost farthing / or with shame most vile or death most cruel / but hate your neighbor as much as you will & you shall have no rebuke from them / you rob. \"hi/ mother hi/ and then come to the & welcome. They have a sanctuary for you / to save you and a net though be ready to receive the beasts mark. They care for no understanding / it is enough / if you can roll up a pair of mats or an evesong and mummel a few ceremonies. And because they are rebuked, they rage. Be learned you that you judge the earth. Be learned therefore you who judge the world lest God be angry with you and you perish from the right way.\n\nWoe be to you scribes and Pharisees hypocrites / saith Christ / Matthew xxiii. for ye / for rebuking this was Christ slain And for the same cause are we persecuted. Devour widows' houses under a color of long prayer. Our hypocrites rob not the widows only: but knight / squire / lord duke king and even you who rule the world under the same color: teaching the people to trust in their prayers and not in Christ for whose sake God has forgiven all your sins of the whole world to as many as repent and believe. They are not a little\" They fear the dead with purgatory and promise to pray perpetually lest the lands should ever return again to their rightful heirs. What have you bought with robbing your heirs or with giving the hypocrites that which you rob from others? Perpetual prayer? You will have perpetual pain. For they appoint no time of deliverance; their prayers are so mighty. The Pope, for money, can empty purgatory when he will. It is truly purgatory. Why is it called purgatory? For it purges and makes clean; rid us of it, it is hell. For it devours all things. His fatherhood sends you to have with Scala celi, Scala celi: it is a ladder / to scale the walls. The door is stopped: up you must climb and scale the walls. For by the door, Christ will they not let you come in. You should buy ladders from them. Some are prayed for and pray to others. For some they pray daily who gave them perpetuities and yet make saints of them, receiving offerings in their names and teaching others to pray to them. Them. A craft that helps others does not help its own master. None of them who take upon themselves to save others with their prayers trust in being saved by them. Instead, they trust others to pray for them. Moses recorded that God took not even so much as an ass from any of the people, nor vexed any of them. Prayer was not sold in the old time, as recorded in Numbers 15:22-23, and in 1 Samuel 12:21, the people did not know what prayer meant. Furthermore, the law of love that Christ left among us is to give and not to receive. What prayer is it then that robs the world contrary to that great commandment which is the end of all commandments and in which all other are contained? Their prayer breaks the great commandment of God. It is time that it was tied up. If men should continue to buy prayer for four or five hundred years longer, as they have done, there would not be a foot of ground left. grounde in Christe\u0304dome nether any world\u2223ly thinge which they that wilbe called spi\u2223rituall only shulde not possesse. And thus all shulde be called spirituall.\nWo be to you lawyers / for ye lade men with burde\u0304s which they are not able to be\u2223are / and ye youre selves The burde\u0304s of oure spiri\u2223tuall lawyers lawyers verely have lade\u0304 vs a thousande tymes moare. What spirituall kynred have they made in bapti\u0304 / to let ma\u2223trimonie / besydes that they have added cer\u00a6ten degrees vnto the law naturall for the sa\u00a6me purpose. What an vnbearable burthen of chastite do they violently thrust on other mens backes / and how easely beare they it them selves? How sore a burde\u0304? How cru\u2223ell an hangman? How grevous a turme\u0304te? yee and how paynefull an hell is this eare co\u0304fession vnto me\u0304s co\u0304sciences?Confessio\u0304 tur\u00a6mente For ye people are brought in belefe / yt without that they ca\u0304\nnot be saved. In so moch yt some faste cer\u2223teyne dayes in the yere & praye certe\u0304 supersti\u2223cious prayers all their lyves lo\u0304ge / yt they ma\u00a6ye not In the presence of a confessor, dye if you must, but if the priest is not present, the sailors will not save you to the mast. If anyone is present, they run to his care, but flee from God's promise they do not. If any man has a mortal wound, he cries immediately for a priest. If a man dies without confession, many take it as a sign of damnation. Many, due to this false belief, die in despair. Some keep back their confession for twenty or thirty years and think they are damned the whole time, yet they have sinned not at all. Is this not a heavy burden that weighs down the soul to the bottom of hell? What shall I say? A great book would not be sufficient to recount the snares they have laid to rob men both of their goods and their souls. The trust which they should have in God's word. The scribes and Pharisees do all their works to be seen of men. They set abroad their phylacteries and make long borders on their garments. Behold the mostres how they are disguised with miters, crosses, and hats, with crosses, pilgrims, & pollaxes, & with three crowns. What names have they? My lord prior, my lord abbot, my lord bishop, my lord archbishop, cardinal & legate: if it please you, your fatherhood, your lordship, your grace, if it pleases your holiness and innumerable such like. How are they esteemed? Behold how they are esteemed and how high they have been lifted up above all, not in worldly seats only: but in the seat of God, the hearts of me, where they sit above God himself. For both they, and whatsoever they make of their own heads, is more feared and dreaded by God and his commandments. In their and their. Deserving ones put more trust in Christ and his merits. To their promises give we more faith / in the promises which God has sworn in Christ's blood.\n\nThe hypocrites say to the kings and lords / these heretics would have us down first / and then you, to make all equal. Kings are done: they cannot go lower. Nay, you hypocrites and rightly proven heretics, by open scripture / kings and lords are done already / and that so low that they cannot go lower. You tread them underfoot and lead them captive / and have made them your bondservants to wait on your filthy lusts and to avenge your malice on every man contrary to the right of God's word. You have not only robbed them of their land, authority, honor, and due obedience which you owe to them / but also of their wits / so that they are not without understanding in God's word only but even in worldly matters that pertain to their offices, they are more than children. You bereave them of what you will. And we have brought them before you, just as they are when they dance naked in nets, believing they are invisible. We would have them brought back and restored to their rightful place and authority, which God has given them, and from which you have robbed them. And your inner hypocrisy we reveal only with the light of God's word, so that your hypocrisy may be seen. Therefore, learn from me, you who judge the world, lest God be angry with you and lead you astray.\n\nWoe to you, scribes and Pharisees, hypocrites. For you clean the outside of the cup and the plate, but inside you are full of greed and excess, says Christ. Matthew 23. Our hypocrites eat and drink and all their riotous excess is anything but robbery and that which they have falsely obtained with their lying doctrine? Therefore, learn from me, you who judge the world, and compel them to make restitution again.\n\nYou blind guides, says Christ, you strain out a gnat and swallow a camel. Matthew Do not let your blessed guides stumble at a straw and leap over a block. Narrow consciences, which are so narrow about traditions, have wide mouths about God's commandments. Consciences at trials and in matters of weight none at all? If any of these happen to swallow their spittle or any of the water wherewith they rinse their mouth, they go to mass or touch the sacrament with their nose, or if the ass forgets to breathe on them or happens to handle it with any of their unanointed fingers, or say Alleluia instead of Laus tibi domine or Ite missa est instead of Benedicamus domino, or pour too much wine into the chalice or read the Gospel without light, or make not their crosses right, how does he tremble? How does he fear? What an horrible sin is committed? I cry God mercy, says he, and you, my spiritual father. But to hold a whore or another man's wife, to buy a benefice, to set one realm at variance with another and to cause twenty thousand men to die in a day, this does he not fear? But a trifle and a pastime for them. As the Jews boast themselves of Abraham, so do bishops boast of the successors of the apostles: The Jews boast of Abraham. And Christ said to them, John 8:33-34 If you were Abraham's children, you would do the works of Abraham. Our hypocrites boast of the authority of Peter and Paul and the other apostles. They boast of this in stark contrast to the deeds and doctrine of Peter, Paul, and all the other apostles. These obeyed all worldly authority and usurped none for themselves, and taught all others to fear kings and rulers and to obey them in all things not contrary to God's commandment, and not to resist them, even if they took away life and goods unjustly, but patiently to endure God's vengeance. This has never yet been the practice of the spiritual ones, nor did it teach it. The spiritual ones have taught fear of their traditions: They did not teach fear of God in His commandments, but fear of them in their traditions. In so much that The evil people, who fear not to resist a good king and to rise against him, dare not harm one of them, neither for defiling a wife or very mother. They win somewhat in every way. For whoever conquers other men's lands unrightfully ever gives them a part of them. To them is all thing lawful * In all councils and parliaments, they are the chief. Without them, no king is crowned, nor until he is sworn to their liberties. All secrets know they, even the very thoughts of men's hearts. By them all things are ministered. No king nor realm may throw their falsehood live in peace. To believe they teach, not in Christ but in them and their disguised hypocrisy. And of them come all compel, they all men to buy redemption and forgiveness of sins. The people's sin they cater and theirs grows fat. The weaker the people are, the more prosperous is their commonwealth. Kings and great men, when they err, build abbeys and colleges. Mean men build churches, poor find alms, alms-houses, and beginnings of fraternities and beguines. Their own heirs disinherit them to endow them. All kings are compelled to submit themselves to them.\n\nJohn says in the fifth chapter, \"How can you believe if you accept human praise? But the one who seeks praise accepts it not from men, but from God. If those who seek human praise are honored, they do not have the word of God or the power of the Father. If those who seek glory and honor cannot have faith and do not speak God's message, then the doctrine of our prelates is of themselves and not of God. Therefore, be learned, you who judge the earth, lest God be angry with you and you perish from the right way.\n\nBe learned. The hypocrites will bring the wrath of God upon your heads and compel you. To shed innocent blood: as they have compelled your predecessors to slay the prophets, to kill Christ and his apostles and all the righteous who were slain, God's word ought to belong to me as it pertains to all servants to know their master's will and pleasure, and to all subjects to know the laws of their prince. Let not hypocrites do all things secretly. What reason is it that my enemy should put me in prison at his pleasure and detain me and handle me as he pleases, & judge me himself secretly, and condemn me by a law of his own making, and then deliver me to Pilate to be crucified? Let God's word try every man's doctrine, and him who God's word proves unclean let him be taken for a leper. The right way to understand the scripture. One scripture will help to declare another. And the circumstances, that is to say, the places that go before and after, will clarify this. will give light to the midwife text. And the open and manifest scripts will ever improve the false and wrong exposition of the darker sentences. Let the temporal power to whom God has given the sword look or ever that they leap, and see what they do. Let the causes be disputed before them, and let him that is accused have room to answer for himself. The kings have a judge before whom my soul for yours helps not. The powers to whom God has committed the sword shall give an account for every drop of blood that is shed on the earth. Then shall their ignorance not excuse them nor the saying of the hypocrites help them. My soul for yours, your grace shall do a meritorious deed. Your grace ought not to hear them. It is an old heresy condemned by the church. The king ought to look in the scripture and see whether it was truly condemned or no. If he will punish it. If the king or his officer for him will flee me, so ought the king or his officer to judge me. The king cannot, but lend his sword to kill him whom he deems not guilty by his own laws. Let him who is accused stand on one side, and the accuser on the other side, and let the kings judge and judge the cause. If the king will kill and is not a murderer before God. Here you see, not only that our persecution is for the same cause as Christ's, and that we say nothing that Christ did not, but also that all persecution is only for rebuking hypocrisy \u2013 that is, of false righteousness and holy deceit which man has imagined to please God and to be saved by, without God's word and besides the testament that God made in Christ. If Christ had not rebuked the Pharisees because they taught the people to believe in their traditions and holiness and in offerings that came to their advantage, and that they taught the widows and those who had their friends dead to believe in their prayers, and that through this: if their prayers had been answered, the deed would have been saved, and through that means, they both lost their possessions and also the testament and promises that God had made to all who repented in Christ to come. He could have been uncrucified until this day if St. Paul had not preached against circumcision, which did not justify, and vows, offerings, and ceremonies did not justify, but righteousness and forgiveness of sins came not by any merit of our deeds but by faith or believing the promises of God and by the merits and deserving of Christ alone. Likewise, if we preached only against pride, covetousness, lechery, extortion, usury, simony, and against the evil living both of the spiritual and temporal realms, and against inclosures, reaping of rents, fines, and the carrying out of wool out of the realm, we could have endured long enough. But twice the scab of hypocrisy or popery and go about uttering their falsehoods. doctrine where with they reygne as Gods in the herte and conscien\u00a6ces of men and robbe them / not of Londes goodes and auctoryte only / but also of the testamente of God and salvation that is in Christe: then helpeth the nether Gods wor\u2223de / ner yet yf thou diddest miracles / but that thou art / not an heritike only and hast the devell with in the / but also a breaker of the kynges peace and a traytar. But let vs retourne vnto oure lyenge sygnes agayne.\nWHat signifieth that the prela\u2223tes are so bloudie and clothed in redd?The prela\u2223tes are clo\u2223thed in red. that they be ready eve\u00a6ry houre to sofre\u25aa martirdome for the testimonie of Gods worde. Is that also not a false signe?\nWhen no man dare for them ones open his moth to axe a question of Gods worde be\u2223cause they are ready to burne him.\nPollaxes.What signifie the pollaxes that are bor\u2223ne before hye legates a latere? What so ever false sygne they make of them I care not: but of this I am sure / that as the olde ypocri\u2223tes when they had slayne Christe / sette Polices to keep him in his sepulcher so that he should not rise again: and have our hypocrites buried the testament that God made to us in Christ's blood / and to keep it down / so that it rises not again / is all their study? Where are these policemen the bishops' crosses a false sign? Is not that white rochet that the bishops and canons were so like a nun and so effeminately / a false sign? What other things are their sandals, gloves, miters, and all the whole pope's disguising / then false signs in which Paul prophesied that they should come? And as Christ warned us to beware of wolves in lambs' skins and bade us judge and despise them rather than to wonder at their disguises. For as much as we have come to signs, we will speak a word or two of the signs which God has ordained, that is to say, of the sacraments which Christ left among us for our comfort, that we may walk in light and in truth. And in feeling of the power of God. For he that walks in the day stumbles not, but he that walks in the night is stable. John 11. And they that walk in darkness do not know where they go. John 12.\nThis word sacrament is as much to say as a holy sign; it represents always some promise of God. Sacraments are signs of God's promises. As in the old testament, God ordained that the rainbow should represent and signify to all men that He swore to Noah and to all men after him that He would no longer drown the world through water.\nSo the sacrament of the body and blood of Christ has a promise annexed, which the priest should declare in the English tongue: \"This is my body, which is broken for you. This is my blood, which is shed for many for the forgiveness of sins. Do this in remembrance of me,\" says Christ. Luke 22. And 1 Corinthians 11.\nThe promise which the sacrament preaches justifies only. If when you say the sacrament or eat His body or drink His blood. You have this promise in your heart (that his body was slain and his blood shed for your sins) and believe it, and you are saved and justified thereby. If not, it helps not; though you hear a thousand masses a day or do nothing else all your life long, then eat his body or drink his blood: no more than it would help you in a deed thirsty to behold a bush at a tavern door if you knew not thereby that there was wine to be sold. Baptism also has its word and promise, which the priest ought to teach the people in the English tongue and not play popery with Creed, say ye, volo, say ye, and baptism mum, say ye. The priest before he baptizes asks, saying: do you believe in God the Father almighty, and in his Son Jesus Christ, and in the Holy Ghost, and that the congregation of Christ is holy? And they answer, \"We believe.\" The priest then upon this faith. Baptizes the child in the name of the father, and of the son, and of the holy ghost, for the forgiveness of sins, as Peter says in Acts 2:\n\nThe washing without the word is ineffective. But through the word it purifies and cleanses us. As you read in Ephesians 5, Christ cleanses the congregation in the font of water through the word. The word is the promise that God has made. Now, as a preacher, in preaching the word of God, you save the hearers who believe. So does baptism, in that it preaches and represents to us the promise that God has made to us in Christ. Baptism preaches to us that we are cleansed with Christ's bloodshedding, which was an offering and satisfaction for the sin of all who repent and believe, consenting and submitting themselves to the will of God. The plunging into the water signifies that we die and are buried with Christ as far as the old life of sin which is Adam is concerned. And the pulling out again signifies our resurrection with him. Matrimony or marriage is a state or degree ordained by God and an office where the husband serves the wife, and the wife serves the husband. It was ordained for a remedy and to increase the world, and for the man to help the woman and the woman the man with all love and kindness, and not to signify any promise as I have heard or read in the scripture. Marriage was not ordained to signify any promise. It has a promise that we sin not in that state, if a man receives his wife as a gift given to him by God, and the wife her husband likewise: as all manner of meats and drinks have a promise that we sin not, if we use them measurably with thanksgiving. If they call matrimony a sacrament because the scripture uses the similitude of matrimony to express the marriage or union that is between us and Christ (For as a woman, though she be never so poor, yet when she is married, is as rich as her husband: even so we when we repent). Believe the promises of God in Christ, though we be never so poor sinners; yet we are as rich as Christ, all his merits are ours, along with all that he has. If for this cause they call it a sacrament, I shall demonstrate seed, life, a net, keys, bread, water, and a thousand other things which Christ and the prophets and all Scripture use to express the kingdom of heaven and God's word with all. They praise wedlock with their mouths and say it is a holy thing, as it truly is. But had they rather have whores than wives, they would have been sanctified with a whore to come within your senses.\n\nSubdeacon, deacon, priest, bishop, cardinal, patriarch, and pope are names of offices and should be, and not sacraments. There is no promise coupled with them. If they minister their offices truly, it is a sign that Christ's spirit is in them; if not, that the devil is in them. Are these all sacraments, or which one of them? Or what thing in them is a sacrament? That is a question about the holy sign or sacrament? The shaving or the anointing? What is the promise signified by it? But what words print in them that character - the spiritual seal? O dreamers and natural beasts without the seal of the spirit of God: but sealed with the mark of the beast and with consciences anointed.\n\nThere is a word called in Latin sacerdos, in Greek hiereus, in Hebrew cohan - a minister, an officer, a sacrificer or a priest, as Aaron was a priest and sacrificed for the people and was a mediator between God and them. And in English, it should have had some other name than priest: But Antichrist has deceived us with unknown and strange terms / to bring us into confusion and superstitious blindness. Of this kind is Christ a priest forever, and all priests through him, and in need of no more such priest on earth to be a means for us to God. For Christ has brought us all into the inner temple within the veil or forehanging. And unto the mercy of God. We have come here for each man to offer himself, the desires and petitions of his heart, and to sacrifice and kill the lusts and appetites of his flesh with prayer, fasting, and all manner of godly living.\n\nThe word \"presbyter\" in Greek is called \"presbyter\" in Latin, and \"elder\" in English. It signifies nothing but an officer to teach and not to act as a mediator between God and us. This is not the case for priests, who ought not to be anointed with oil. In the old testament, they were anointed with oil to signify the anointing of Christ and of us through Christ with the Holy Ghost. This is not the role of every priest, but only he who is chosen. In times of necessity, every person may christen, and every man may teach his wife and household and the wife her children. In times of need, if I see my brother sin, I may rebuke him between himself and me, and damn his soul by the law of God. I may also comfort those who are in despair with God's promises. A priest: In the New Testament, a priest understands nothing but an elder to teach the younger and bring them to the full knowledge and understanding of Christ, and to administer the sacraments which Christ ordained. This is also nothing but to preach Christ's promises. And by those who give all their study to quench the light of truth and keep the people in darkness, understand the disciples of Satan and messengers of Antichrist, whatever names they have or whatever they call themselves. And concerning our spirituality (as they will be called), they make themselves holier than the laity and take so great delight in lucre as if it were godliness. Compare them, but Christ says in Matthew 7, \"You will know them by their fruits.\" That is, by their filthy covetousness and shameless ambition and drunken desire for honor, contrary to the example and doctrine of Christ and of his apostles. Christ said to Peter, the last. Chapter of John. Feed my sheep; do not shear thy flock. And Peter says, \"Jesus said to Peter, v. Not to be lords over the parishes, but to shepherd. Nevertheless, the truth is that we are all equally loved in Christ, and God has sworn to us all indifferently. Therefore, as every man believes in God's promises and is diligent in praying to God to fulfill them, so is his prayer heard, and the prayer of a cobbler is as good as that of a cardinal, and of a butcher as that of a bishop, and the blessing of a baker who knows the truth is from our most holy father, the Pope. And by blessing, I do not mean the waving of the Pope's or bishop's hand over your head, but prayer, as when we say, \"God make you a good man; Christ put his spirit in you or give you the grace and power to walk in truth and to follow his commandments.\" As Rebecca's friends blessed her when she departed, Genesis 24:60, saying, \"Thou art our sister; may you grow into thousands of thousands.\" and thy sede posses\u2223se the yates of their enimies. And as Isaac blessed Iacob Gene. xxvij. sayenge. God ge\u00a6ve the of the dewe of heven and of the fatnes of the erth abundaunce of corne / wyne and oyle &c. And Gene. xxviij. Almyghty God blesse the and make the growe / and multi\u2223ply the / that thou maist be a greate multitu\u2223de of people and geve to the and to thy sede after the the blessinges of Abraha\u0304 / that thou maist possesse the londe wherin thou art a straunger which he promysed to thy graundfader and soch lyke.\nLast of all one synguler doute they ha\u2223ve / what maketh the prest / the anoyntynge or puttinge on of the hondes or what other cerimonie or what wordes. About which they braule and scolde one ready to teare out a nothers throte. One sayth this and a no\u2223ther that / but can not agre. Nether can any of them make so stronge a reason which a\nnother can not improve. For they are all out of the waye and without the sprite of God to iudge spirituall thinges. How be it to this I answere / yt when Christ called forty-two up into the mountain and chose them. Then immediately, without any anointing or ceremony, they were his Apostles, that is, ministers chosen to preach his testament to all the whole world. And after the resurrection, when he had opened their minds and given them knowledge to understand the secrets of his testament and how to bind and loose and what he wanted them to do in all things, then he sent them forth with a command to preach and bind the unbelieving that continue in sin and to loose the believing that repent. The commandment made them priests. And that command or charge made them bishops, popes, and all things. If they say that Christ made them priests at his last supper when he said, \"Do this in remembrance of me,\" I answer, though the Apostles did not know then what he meant, yet I will not argue or say anything against that. Nevertheless, the later commandment and the charge which he gave them made them priests. And Acts first, when Matthias was chosen by lot, the Apostles prayed for him that God would give him grace to minister truly. They put their hands on him and exhorted and charged him to be diligent and faithful. Acts 6: The disciples who believed had chosen seven deacons to minister to the widows. The Apostles prayed and put their hands on them, admitting them without further ado. Their placing of hands was not in the manner of the domestic blessing of our holy bishops with two fingers, but they spoke to them and told them their duty and gave them a charge, warning them to be faithful in the Lord's business. We choose temporal officers and read their duty to them, and they promise to be faithful ministers and are then admitted. There is no other manner or ceremony required at all in making our spiritual officers. To choose an able person and rehearse him his duty, give him his charge, and put him in his room. Regarding the doubt, as they call it, about whether Judas was a priest or not, Penance is a word they use to deceive us, as are many others. In the scripture, we find the term penitence. Agite penitentiam (Do penance), do tepente (Do penance), Peniteat vos (Let it repent you), Metanoite in Greek (Repent ye), or let it make you repent. A point of practice. They have made penance of the repentance, to blind the people and make them think that they must do painful deeds and perform some holy works to make satisfaction for their sins, such as they command. As you may see in the chronicles, when great kings and tyrants (who with the violence of the sword conquered other lands and slew all who came to hand), came to themselves and had a conscience of their wicked deeds, the bishops did not couple them to Christ but to the Pope. and they submitted themselves and their realms to the holy father, the Pope, and took penance, as they called it \u2013 that is, obeyed the decrees the Pope and bishops imposed upon them. They were instructed to build abbeys, endow them with livelihood, and grant them exemptions, privileges, and licenses to do as their lusts dictated.\n\nRepentance precedes faith and prepares the way to Christ and His promises. For Christ comes not to the unrepentant but to those who acknowledge their sins. Repentance, or the morning sorrow of the heart, lasts a lifetime. We find ourselves all our lives weak before God's law, and therefore we sorrow and mourn, seeking strength. Repentance is not a sacrament; faith, hope, love, and the knowledge of a man's sins are not sacraments. They are spiritual and invisible. A sacrament, however, must be an outward sign. That which may be seen represents or puts a person in remembrance of a spiritual promise that cannot be seen but by faith alone. Repentance and all the good deeds that accompany repentance to slay the lusts of the flesh are signified by repentance. Repentance is signified by baptism. For Paul says, \"Do you not know that all we who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. If we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.\n\nIf you look upon the profession of our hearts and the spirit and the forgiveness which we have received through Christ's merits, we are indeed dead: but if you look upon the rebellion of the flesh, we do but begin to die and to be baptized, that is, to drown and quench the lusts, and are fully baptized. At the last minute of death, and as concerning the working of the spirit, we begin to live and grow every day more and more, both in knowledge and also in Godly living, according as the lusts abate. As a child receives a full soul at the first day, yet grows daily in the operations and works thereof.\n\nConfession is diverse: one follows true faith inseparably. One confession is to know where one puts one's trust. And is the confessing and knowing with the mouth, in which we put our trust and confidence. As when we say our creed: confessing that we trust in God the almighty father and in his truth and promises; and in his son Jesus our lord and in his merits and deserving; and in the holy ghost; and in his power, assistance, and guidance. This confession is necessary unto all men that will be saved. For Christ says in Matthew x: he that denies me before men, him will I deny before my father that is in heaven. And of this confession saith the holy Apostle Paul in the [...] (missing text) This is a wonderful text for our philosophers or rather sophists, our worldly wise enemies, to the wisdom of God. Our deep and profunde wells without water, our clouds without moisture of rain - that is to say, natural souls without the spirit of God and feeling of godly things. To justify and to make safe are both one thing. And to confess with the mouth is a good work and the fruit of a true saying, as all other works are.\n\nIf you repent and believe the promises, then God's truth justifies the one who is penitent and forgives their sins, sealing them with His holy spirit and making them heirs of eternal life through Christ's merits. Now, if you have true faith, then you must love again; and love cannot but compel you to work and boldly to confess and speak out. Knowledge thy Lord Christ and the trust which thou hast in his word. If when tithes oppose thee, thou hast power to confess, then art thou sure that thou art safe. And this knowledge makes thee safe, that is, it declares that thou art safe already and certifies thy heart, making the feeble that thy faith is right and that God's spirit is in thee, as all other good works do. For if it comes to the point where thou hast no lust to work nor power to confess, how couldst thou presume to think that God's spirit were in thee?\n\nA northern confession is not to another confession; there is which goes before faith and accompanies repentance. For whoever repents knows the sins in his heart. And whoever knows his sins receives forgiveness (as John says in the first of his first Epistles), \"If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.\" That is, because he has promised, he must forgive for his truth's sake. This confession is necessary for all our lives long, as is repentance. And as you understand repentance, so understand this confession, for it is similar. It is included in the sacrament of Baptism. For we all repent and acknowledge or confess our sins to God, and yet we are not: but remember that we are washed in Christ's blood, which thing our baptism represents and signifies to us.\n\nShrift. Shrift in the ear is truly a work of Satan, and that the falsest that ever was wrought, and that which has devoured the faith the most. It began among the Greeks, and was not as it is now, to reckon all a man's sins in the priest's ear; but to ask counsel for doubts that men had. They did not go only to priests, who were very few at that time, nor did they preach the word of God for this great vainglory in so many masses saying was not yet found; but went indifferently, where they saw a good one. A learned man was put down as a knave, and a treatise was written against him at Constantinopolis. But we, the Antichristians, possess more knavery; therefore, we grow stronger daily and stabilize it. A Christian is a spiritual thing and has God's word in his heart and God's spirit to certify him of all things. He is not bound to come to any ear. And as for the reasons they make, they are but persuasions of human wisdom. First, concerning the keys and manner of binding and loosing is sufficient, as discussed in other places. You may also see how the Apostles used them in the Acts and in Paul's epistles. At the preaching of faith, the spirit came and certified their hearts that they were justified through believing in the promises. How a man shall know that his sins are forgiven.\n\nWhen a man feels that his heart consents to the law of God and feels himself meek A patient and merciful man towards his neighbor, altered and fashioned like unto Christ, why should he doubt but that God has forgiven him and chosen him and put his spirit in him? Though he never confessed his sin to the priest? Blind reason guides them, not God's spirit. One blind reason they say. How shall the priest unbind and forgive the sin which he knows not? How did the Apostles? They forsake the scripture and run to their blind reasons, drawing the scripture to a carnal purpose. When I have told you in your ear all that I have done in my life in order and with all circumstances after the shameful manner, what can you do more than preach me the promises, saying: If you repent and believe, God's truth shall save you for Christ's sake? You do not know my heart; you do not know whether I repent or not, nor whether I consent to the law, that it is holy and righteous and good. More over, whether I believe the promises or not. If the chosen ones listen to the law and promises as the Apostles did, they would repent, believe, and be saved, just as they did then. Yet Antichrist must know all secrets to establish his kingdom and work his mysteries.\n\nThey also bring the story of the ten lepers, which is written in the fifteenth chapter of Luke. Learn to know them, for they are truly lepers in their hearts. Here, mark their falsehood and learn to know them forever.\n\nForty-three days after the Feast of the Trinity, the beginning of the seventh lesson is the said Gospel, and the eighth and ninth lessons, along with the rest of the seventh year, are Bede's exposition on the said Gospel. Bede states that of all those whom Christ healed of any disease, he sent none to the priests but the lepers. And by the lepers, Bede interprets followers of false doctrine. Spiritual officers and learned men of the congregation ought to examine them. But they should rebuke their learning with God's word and warn the congregation against them. If they are later healed by Christ's grace, they ought to come before the congregation and openly confess their true faith.\nHowever, all other vices God heals within the conscience. Though they may read wisely at matins, yet if they have any sermon at all at high mass, they lie clean contrary to this open truth. Nor are they ashamed at all. For they walk together in darkness.\nContortion and repentance are one and the same, nothing else but a sorrowful and mourning heart. And because God has promised mercy to a contrite heart - that is, to a sorrowful and repenting heart - they have feigned a new word, attrition, saying: \"You cannot know whether your sorrow or repentance is of the level of the Pharisees. Contortion or attrition, except you are shriven.\" When you are shriven. It is true contrition that Foxes will test you, that is the levity of which Christ warned us carefully. Matthew 7. And the very prophecy of Peter through covetousness with feigned words shall they make a mockery of you 2 Peter 2. With such glosses\n\nIf he who has offended his neighbor repents and knows his fault, asking for forgiveness, and his neighbor forgives him, God also forgives him by his holy promise Matthew 18: Likewise,\n\nHe also who doubts or has his conscience tangled ought to open his mind unto some faithful brother who is learned, and he shall give him faithful counsel to help him with all.\n\nTo whom a man transgresses, to him he must confess. Whoever offends against her must confess to him. But to confess myself to the O Antichrist, whom I have not offended, am I not bound?\n\nThey of the old law had no confession in the ear. Neither the Apostles nor those who followed many hundreds of years after knew of any such whispering. Whereby then was their forgiveness? attrition turns to contrition? Why are we, who Christ came to save, more bound than the Jews? Why are we more bound without scripture? For Christ came not to make us more bondage / but to loose us and to make a thousand things no sin which before were sin and are now sin again. He left no other law with us but the law of love. He did not tie Christ to Antichrist's ear nor has he poured all his mercy there. It has no record in the old testament that Antichrist's ear should be Propitatorium / that is, the place where God's mercy is stored / and that God should hide himself in such a narrow hole, so that he could nowhere else be found. It has no record in the scripture that God should hide in and hide himself in Antichrist's ear. Neither did God write his laws nor yet his holy promises in Antichrist's ear: but has engraved them with his holy spirit in the hearts of those who believe, so that they might. have them all ways ready at hand to be saved by them. According to this understanding, he who loves God has a commandment (as John says in the fourth chapter of his first epistle), to love his neighbor. If you have offended, you must make amends or satisfaction, or at least way if you are not able; ask him for forgiveness; and if he is willing to have mercy, God will forgive you. If he is unwilling: yet God forgives you if you submit yourself. Christ is an everlasting satisfaction. But to Godward, Christ is a perpetual and everlasting satisfaction forevermore.\n\nAs often as you fall through frailty,\nrepent and come again and you are safe and welcome,\nas you may see by the similitude of the prodigal son (Luke xv).\n\nIf you stray out of sentry, come in again.\nIf you have fallen from the way of truth, come to it again and you are safe,\nif you have gone astray come to the fold again,\nand the shepherd Christ shall receive you. Save thee and the angels of heaven shall rejoice at thy coming / so far it is from any man to beat thee or chide thee. If any Pharisee envies thee or grudges against thee or railes upon thee, thy father will answer for thee, as thou sayest in the foretold likenesses or parables. Whoever therefore has gone out of the way by what chance it be, let him come to his baptism again and to the profession thereof, and he shall be safe.\n\nBaptism: For though the washing of baptism be past, yet the power thereof, that is to say, the word of God which baptism preaches lasts ever and saves ever. As Paul is past and gone, never the less the word that Paul preached lasts ever and saves ever as many as come thereto with a repentant heart and a steadfast faith.\n\nHere begins thy contradiction: They make penance of repentance and call it a sacrament and divide it into contrition, confession, and satisfaction, they speak of their own heads and lie falsely.\n\nTheir absolution also I justify no man without sin. For with the heart men believe to be justified, Romans 10:3 says, \"we are justified by faith and by believing the promises.\" Faith, Paul says in the same place, comes by hearing, that is, by hearing the preacher sent from God and preaching God's promises. Now when you absolve the unlearned in Latin, they do not hear. For how, Paul asks in 1 Corinthians 14:16, \"will the unlearned say Amen to your thanksgiving? For they do not know what you are saying.\" In the same way, the layman does not know whether you loose or bind, or whether you bless or curse, whether you speak in Latin or whether the priest absolves in English. For in his absolution, he recites no promise of God but speaks his own words: \"I, by the authority of Peter and Paul, absolve or loose you from all your sins.\" You say so, which is but a mere\n\nCleaned Text: I justify no man without sin. For with the heart men believe to be justified, Romans 10:3 says, \"we are justified by faith and by believing the promises.\" Faith, Paul says in the same place, comes by hearing, that is, by hearing the preacher sent from God and preaching God's promises. Now when you absolve the unlearned in Latin, they do not hear. For how, Paul asks in 1 Corinthians 14:16, \"will the unlearned say Amen to your thanksgiving? For they do not know what you are saying.\" In the same way, the layman does not know whether you loose or bind, or whether you bless or curse, whether you speak in Latin or whether the priest absolves in English. For in his absolution, he recites no promise of God but speaks his own words: \"I, by the authority of Peter and Paul, absolve or loose you from all your sins.\" You say so, which is but a mere assertion. lying man and never more than now verily. You say I forgive your sins, and the scripture in John the first says that Christ alone forgives and takes away sins of the world. And Paul and Peter and all the Apostles preach that all is forgiven in Christ and for Christ's sake. God's word only loosens, and you, in preaching, might also loosen and not otherwise. They allege for themselves the saying of Christ to Peter in Matthew 18: \"Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.\" Of binding and loosing and of the pope's authority, they say, \"What we bind and loose here is no thing excepted.\" And another text lays down, in Christ in the last of Matthew, \"All power is given to me in heaven and on earth: go therefore and preach and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.\" Preaching leaves the pope out and says, \"All power is given me in heaven and on earth.\" The pope claims power not only over man but over God also. The thearch takes upon himself temporal power above king and emperor, and makes laws and binds them. Likewise, he takes power over God's laws and dispenses with them at his pleasure, making no sin of that which God makes sin and making sin where God makes none: you and I wipe out God's laws clean and make at our pleasure. He binds where God loosens and loosens where God binds. He blesses where God curses and curses where God blesses. He takes authority also to bind and loose in purgatory. Purgatory is the papal creation; he may therefore be bold there. I permit this to him: for it is a creation of his own making. He also binds the angels. For we read of popes who have commanded angels to fetch divers souls out of purgatory.\n\nThe true binding and loosing.\nTherefore, understand that to bind and to loose is to preach God's law and the keys of the kingdom. The gospel or promises, as you see in the third chapter of the second epistle to the Corinthians, where Paul calls the preaching of the law the ministry of death and damnation, and the preaching of the promises the ministry of the Spirit and of righteousness. For when the law is preached, all men are found to be sinners and therefore condemned; and when the Gospel and glad tidings are preached, then are all who repent and believe found righteous in Christ. And so explain it, all the old doctors say. Saint Jerome against bishops and priests. Jerome says on this text, whatever you bind, the bishops and priests say, he says, for lack of understanding, they take a little presumption of the Pharisees upon them. And think that they have authority to bind innocents and to loose the wicked, which thing our Popes and bishops do. For they say the curse is to be feared, whether it is right or wrong. The curse is to be feared. Though you have not yet deserved, if the Pope curses you, you are. in peril of your soul as they lie: you and though he be never so wrongfully cursed, he must be fine to buy absolution. The right manner of confession. But St. Jerome says, as the priest of the old law made the lepers clean or unclean, so binds and unbinds the priest of the new law.\n\nThe priest there made no man a leper nor cleansed any man, but God: and the priest judged only by Mosaic law who was clean and who was unclean, when they were brought to him.\n\nSo here we have the law of God to judge what is sin and what is not, and who is bound and who is not. More over, if any man has sinned, yet if he repents and believes the promise, we are sure by God's word that he is loosed and forgiven in Christ. Other authority than this is there for the priests to preach? Have the apostles not had such for themselves, as it appears throughout the New Testament. Therefore it is manifest that they have not.\n\nSt. Paul says, 1 Corinthians xv, \"Christ understands all power is given me in him.\" When we say that all things are under Christ, he is excepted as being above all. God the Father is not under Christ, but above Him, and Christ obeys Him. Corinthians VI: Christ says in John XIV: \"I do not speak of My own authority, but the Father who sent Me gave Me a commandment what to say and what to speak. Therefore whatever I speak, just as the Father told Me, so I speak.\" If Christ had a law to obey, how then does the Pope act lawlessly? Though all power was given to Christ in heaven and on earth, He had no power over His Father nor could He reign temporally over temporal princes; but a commandment to obey them. How then does the Pope have such temporal authority over kings and emperors? How does he have authority above God's laws and command the angels, the saints, and God Himself?\n\nChrist gave His apostles authority which He gave to His disciples for preaching the law and to perform miracles. Bridge sinners to repentance, and then preach to them the promises which the Father made to all men on His behalf. And He sent only His apostles to do this. As a king sends forth his judges and gives them his authority, saying, \"What you do, I do.\" I give you my full power. Yet the king does not mean by this full power that they should destroy any town or city, or oppress any man, or do as they please, or reign over lords and dukes of his realm and over himself. But he gives them a law with this authority, to bind and loose, as far as the law extends and makes mention of: that is, to punish the wicked who do wrong and to avenge the poor who suffer wrong. And as the temporal judges bind and loose temporally, so do priests spiritually, and in no other ways. But how, by falsehood and cunning, the Pope reigns under Christ. The popes, they say, absolve or release a person from fault and penalty under a king's lawless rule. The pope, they claim, forgives the offense only and not the penalty itself. A penalty and a fault is a prophecy, God grants forgiveness of the offense but not the pain. They save turn the eternal pain into temporal pain. The pope grants seven years in purgatory for every deadly sin. But the pope, for money, grants both forgiveness and mercy. I, the Pope, of my full power and the church's treasure, bestow merits of saints.\n\nFirst, the merits of the saints:\nSecondly, God has promised Christ's merits to all who repent. Therefore, whoever repents is immediately heir to all of Christ's merits and beloved of God as Christ is. The pope selects that. Which God gives freely. How then came this foul monster to be lord over Christ's merits, so that he has the power to sell that which God gives freely? O dreamers, you are either devils or venomous scorpions, what poison have you in your tails? O pestilent leaven that so turns the sweet bread of Christ's doctrine into the bitterness of gall.\n\nThe friars run in the same spirit and teach, saying: do good deeds and redeem the pains that await you in purgatory; you give us something to do good works for you. Sin is the best merchandise that is. And this is sin become the most profitable merchandise in the world. O the cruel wrath of God upon us because we do not love the truth.\n\nFor this is the damnation and judgment of God to send a false prophet to him who will not hear the truth. I know you say Christ Iohn v. that you do not have the love of God in you. Christ prophesied of Antichrist and told why he should come. I have come in my father's name, and you do not receive me; if another comes... come in his own name. He shall you receive. This does God avenge himself on the malicious hearts which have no love for his truth. All the promises of God they have either completely wiped clean or raised them with open lies to establish their confession with all. The promises are either put out or left and why. And to keep us from knowing the truth, they do all things in Latin. All is in Latin.\n\nThey pray in Latin, they baptize in Latin, they bless in Latin, they give absolution in Latin, but they curse in the English tongue. Wherein they take upon themselves greater authority than ever God gave them. For in their curses, as they call them, with book, bell, and candle, they command: The pope commands God to curse. God and Christ and the angels and all saints to curse: curse them, Father, Son, and Holy Ghost, curse them, Virgin Mary and all. O ye abominable ones! Who gave you authority to command God to curse? God have mercy on him. Have we not a commandment to love? In the Marches of Wales, if a man has an ox or cow stolen, he comes to the curate and requests him to curse the thief. This is a custom in the Marches of Wales. The parishioners are commanded to give him God's curse and mine, says every man in the parish. O merciful God, what is blasphemy if this is not blasphemy and shameful of Christ's doctrine?\n\nTherefore, the power of excommunication is this: if any man sins openly and does not amend when warned, he ought to be rebuked publicly before all the parish, and the priest ought to prove it by scripture that such persons have no part with Christ. For Christ serves not but for those who love the law of God and consent that it is good, holy, and righteous. And repent, sorrowing and mourning for power and strength to fulfill it. And all the parishioners ought to be warned to avoid. The company of all such [persons], and to take them as heathen, not that he should perish, but to save them, to make them ashamed and to kill the lusts of the flesh, that the spirit might come unto the knowledge of the truth. And we ought to pity him and to have compassion on him, and with all diligence to pray to God for him, to give him grace to repent and to come to the right way again, & not to use such tyranny over God and man, commanding God to curse. And if he repents, we ought with all mercy to receive him again. This you may see in Matthew 18 and 1 Corinthians 5 and 2 Corinthians 2.\n\nIf confirmation has a promise, then it justifies, as far as the promise extends. If it has no promise, then it is not of God, as the bishops are not. God's sacraments preach God's promises. The apostles and ministers of God preach God's word, and God's signs or sacraments signify God's word also and put us in remembrance of the promises which God has made to us in Christ. The popes sacraments are doctrine. Contrarily, Antichrist's bishops preach not and their sacraments speak not / but like the disguised bishops mumble, so are their superstitious sacraments doomed. After they had left preaching, they feigned this doleful ceremony of confirmation to have some way / whereby they might rule over their dioceses.\n\nChristening of infants. They reserved unto themselves also the christening of infants and conjuring or hallowing of churches and churchyards / and of altars and superaltars / and hollowing of chalices and so forth / whatever is of honor or profit. This confirmation and the other conjurations they have now committed to their suffragans: because they themselves have no leisure to minister such things / for their lusts and pleasures and abundance of all things / and for the commerce they have in the kings' matters and business of the realm. The bishops divide all among them. One Keep the private seal / another the great seal / the third is the confessor / that is to say / a private traitor and a secret Judas / he is president of the prince's council / he is an ambassador / another sort are of the king's secret council. Woe is unto the Realms where they are of the council. As profitable are they truly to the Realms with their council / as wolves to sheep or foxes to geese.\n\nCeremonies do not bring the Holy Ghost\nThey will say that the Holy Ghost is given through such ceremonies. If God had so promised, it would be so, but Paul says in the third chapter of Galatians that the spirit is received through the preaching of the faith. And Acts in the tenth chapter, while Peter preached the faith, the Holy Ghost fell on Cornelius and on his household. How shall we say then to that which they will lay against us in the eighth chapter of the Acts of the Apostles.\n\nPutting on of hands\nWhere Peter and John put their hands on the Samaritans and the Holy Ghost fell on them. goost came? I saye that by put\u00a6tinge or with puttinge or as they put their handes on them / the holy goost came. Ne\u2223ver the lesse the puttinge on of the handes did nother helpe ner hynder. For the texte saith they prayd for them that the myght re\u00a6ceave the holy goost.\nGod had made the Aopstles a promi\u00a6se / that he wolde with soch miracles confir\u00a6me their preachinge and move other to the fayth. Mar. the lest. The Apostels therfore beleved and prayed God to fulfill his pro\u2223mise / and God for his truethes sake even so did. So was it the Prayer of fa\u2223ith doeth the myracles. prayer of fayth that brought the holy goost / as thou maist se al\u2223so in the last of Iames. Yf any man be sycke sayth Iames / call the elders of the con\u2223gregacion / and let them praye over him annoyntynge him with oyle in the na\u2223me of the Lorde / and the prayer of fa\u2223yth shall heale the sycke. Where a\npromyse is there is fayth bolde to praye / and God true to geve hir hir peticion. Puttinge on of the hondes is an indiffere\u0304\u2223te thinge. For the The Holy Ghost came through preaching of faith and miracles were done at prayer, with or without laying on of hands. The manner of that nation was to rent their clothes, put on sacks, and sprinkle themselves with ashes and earth when they heard of or saw anything sorrowful. It was Paul's manner to stretch out his hand when he preached. And as it is our manner to hold up our hands when we pray and as some kiss their thumb and put it to their eyes, and as we put our hands on children's heads when we bless them, saying \"Christ bless this my son, and God make him a good man\": these gestures neither help nor hinder. This you can well see in the 14th chapter of the Acts, where the Holy Ghost came to separate Paul and Barnabas to go and preach. The others fasted and prayed and put their hands on their heads and sent them forth. They did not receive the Holy Ghost then. By putting on one hand, but the other with their hands on their heads prayed that God would go with them and strengthen them, also bidding them to be strong in God and warning them to be faithful and diligent in the work of God and so forth. Lastly comes the annoying one without promise, and therefore without the spirit and profitless, but altogether unfruitful and superstitious. The sacraments which they have imagined are all without promise, and therefore they help not. For whatever is not of faith is sin. Romans 14:23. Now without a promise can there be no faith. The Latin tongue destroys faith. The sacraments which Christ himself ordained, which also have promises and would save us if we knew them and believed them, they minister them in the Latin tongue. So they also become as unfruitful as the others. You, the masters, believe that the work itself without the promise saves us, which doctrine they taught us. Aristotle argues that work without promise is improved. We become a hundred times worse than the worked Jews who believed that the very work of their sacrifice justified them. Paul fights against this in every epistle and province, stating that nothing helps but the promises God has sworn in Christ. People believe in the work without the promise. Ask them what they understand by their baptism or washing. You will see that they believe that the very plunging into the water saves them; they do not understand or know what is signified by the promises. Baptism is called \"volitive\" in many places in England because the priest says \"volo\" (I will) and the people respond. Following. The child was well \"volowed\" (they say) you and our vicar is as fair a \"volower\" as any priest within twenty miles. Behold how narrowly the people regard the ceremony. If anything should be left out or if the child is not entirely dipped in the water or if, because the child is sick, the priest does not dip him. They dare not plunge him into the water but pour water on his head. How triple they? How do they quake? How say you, Sir John? Do say they? Is this child christened enough? Has it its full christening? They truly believe that the child is not christened: because prestes have gone back to the orders again, supposing that they were not prestes, because the bishop left one of his ceremonies undone. That is the confirmation, the people call it bishopping. They think that if the bishop anoints the child in the forehead, it is safe. The work saves not, but the word that is to say the promise. They think that the work makes it safe, and likewise suppose they of an oiling. Now is this false doctrine truly. For James says in the first chapter of his Epistle, \"Of his good will he begat us with the word of life, that is, with the word of promise. In which we are made God's sons and heirs of his goodness before any good works. For we cannot work God's will till we be.\" his sons know his will and have his spirit to teach us. Saint Paul says in the fifth chapter of his Epistle to the Ephesians, \"Christ cleansed the congregation in the font of water through the word.\" And Peter says in the first of his first Epistles, \"You are born anew / not of mortal seed / but of immortal seed / by the word of God which lives and lasts forever.\" Paul warns us in every Epistle not to trust in works and to beware of persuasions or arguments of human wisdom, superstition, ceremonies of popes, and all manner of disguising. He exhorts us to cleave fast to the naked and pure word of God. The promise of God is the anchor that saves us in all temptations. If all the world is against us, God's word is stronger than the world. If the world kills us, that will make us live again. If it is possible for the world to cast us into hell from there, yet God's word will bring us back again. Here you have that it is not the work but the promise that I justify through faith. Where no promise is, there can be no faith, and therefore no justification, however glorious the works. They preach the sacrament of Christ's body in this way. You must believe that it is no more bread, but the very body of Christ, flesh, blood, and bone, just as he had here on earth, except for his coat. In everything they leave out the promises, I don't know in how many places. I ask, what helps all this? Here is no promise. The devils know that Christ died on a Friday and the Jews also. What do they profit thereby? We have a promise that Christ and his body and his blood and all that he did and suffered is a sacrifice, a ransom, and a full satisfaction for our sins: that God, for his sake, will think no more on them if we have the power to repent and believe. Holy workers think that God rejoices in the dead self without any further respect. They also think that God, as a cruel tyrant, rejoices and takes delight in our suffering. Payne taken without any regard. And therefore many of them injure themselves needlessly, imitating the priests of Baal (2 Kings 18:18) who cut themselves to please their God, and the monks of the charterhouse believe that the very eating of fish in itself pleases God, and they do not refer the eating to the chastisement of the body. For when they have killed their bodies with the cold flame of fish-eating, they will then eat no flesh and kill themselves before their days. We also, when we offer our sons or daughters and compel or persuade them to vow and profess chastity, believe that the very pain and the rage and burning which they suffer in abstaining from meat please God, and we do not refer our chastity to our neighbors' profit. For when we see thousands fall to innumerable diseases from it and die before their days, you may think that they break the commandment. The commandments of God are daily worked with great impiety, committing abominations against nature, shameful to speak of. Yet we do not allow them to marry, but compel them to continue with violence. And thus our divines teach us, as their arguments indicate. He who takes the most pain, they say, is greatest and so forth.\n\nThe people are thoroughly brought to believe that the deed itself, without any other respect, saves them if they are long at church or say many Hail Marys and read much in a tongue they did not understand or go on many pilgrimages and take much pain or fast such a superstitious fast, or observe such a superstitious observance, neither profitable to themselves nor to their neighbor. But done with a good intent, they say, to please God with all: you to kiss the peace, they think it a meritorious deed. But now the body must be tamed only, and that with the remedies that God provides. You must not deny or forsake the natural remedy which God has ordained and bring yourself into such a case that you should either break God's commandment or kill yourself or burn night and day without rest, so that you cast not one thought a Godly thought: neither is it lawful to forsake your neighbor and withdraw yourself from serving him and get into a den and live idly, profitable to no man but robbing all men, first of faith and good works and land and all he has, with making him believe in the hypocrisy of your superstitious prayers and Pope's holy days. The prayer of faith and the dead thereof, that sprig of love, is accepted before God.\n\nThe prayer is good according to the proportion of faith and the dead according to the measure of love. Now he who dwells in the world, as monks call it, has more faith than the cloistered. For he hangs on God in all things. He must trust God to send him good speed, good luck, favor, help. A good master, a good neighbor, a good servant, a good wife, a good chapman merchant, to send his merchandise safely to the land and a thousand like him. He loves also more, which appears in that he does service in every way to his neighbor. To pray for one another we are equally bound, and to pray we may all ways do, whatsoever we have in hand, and that to do may no man hire another - Christ's blood has hired us all ready. Thus, in the dead, God delights as much in it, whether we serve our neighbor as I have said, or to tame the flesh, that we may fulfill the commandment from the bottom of the heart.\n\nAnd as for our pain, God rejoices not therein as a tyrant: but pities us and, as it were, mourns with us and is always ready and at hand to help us, if we call \u2013 as a merciful father and a kind mother. Never the less, he suffers us to fall into many temptations and much adversity \u2013 he himself lays the cross of tribulation on us. A backes does not rejoice in our sorrow, but drives sin out of the flesh, which cannot be cured otherwise. The physician and surgeon do many painful things to the sick, not rejoicing in the pains of the poor wretches, but persecuting and driving out diseases that can no other way be healed. If people believe therefore that they are safe if they do much work, suffer much pain, or go on a pilgrimage, it is a false faith. A Christian man is not saved by works but by faith in the promises before all good works, though works (when we work God's commandments with a good will and not our own imagination) declare that we are safe and that the spirit of him who made us is in us. You and as God through preaching of faith doeth purge and justify, even so through working of deeds doth he purge and justify the members, making us perfect both in body and in the likeness of Christ. A Christian man needs not: A priest is not needed to be saved. A Christian man does not need to run here or there, to Rome or Jerusalem, or to Saint James or any other pilgrimage, near or far, to be saved or to purchase forgiveness for sins. Salvation is within us. For a Christian's health and salvation is within him: even in his mouth. Romans 10: The word is near. / Confession. Confession is impossible to be kept and more impossible that it should stand with the promises and testament of God. And they join penance, as they call it, to fast, to go on pilgrimages, and give much to make satisfaction with all. They pray. That is their hold, thereby they all know each other's secrets, they mock all men and all women, beguile knights and squires, lords and kings, and betray all realms. Bishops' work through confession. The bishops, with the Pope, have a certain conspiracy and secret treason against the whole world. And by confession, they know which kings and emperors. If they behave badly against us, moving their captives to war and encouraging them to fight, granting pardons to those they have taken out of the way, they have falsely taken from all kings and emperors their rights and duties, which they now call their freedoms, liberties, and privileges, and have perverted the ordinances that God left in the world. They have made every king swear to the bishops rather than the bishops to the kings. Kings swear to defend their falsehood against themselves. Therefore, if any king preaches God's word truly and intends to restore kings to their duties and rights, and to put the world in order again: you, kings, deliver your swords and authority to the hypocrites to kill him. So drunk are they with the wine of the whore. \"Following Paul, they may accuse me and others. How shall they preach unless they are sent, as Paul says to the Romans in the book of Acts. We will they say are the Popes, Cardinals, and Bishops; all authority is ours. The scripture belongs to us and is our possession. We have a law that whoever presumes to preach without the authority of the bishops is excommunicated in the dead letter. Whence then have you your authority, they will say. The old Pharisees had the scripture in captivity likewise and asked Christ by what authority he did these things, as if to say, \"We are Pharisees, and you are not of our order nor have authority from us.\" Christ asked them another question and so I will ask our hypocrites. Who sent you? God? Nay, it is he who is sent by God; speaks God's word, John iii.\" Contrary to God's word, Christ's apostles preached Christ rather than themselves. He who is of the truth preaches the truth. Now you preach nothing but lies, and therefore are of the devil, the father of all lies, and from him are you sent. And as for my authority or who sent me, I refer myself to my works, as Christ John in the fifth and tenth chapter states. If God's word bears record that I speak the truth, why should any man doubt, but that God, the father of truth and light, has sent me, as the father of lies and darkness has sent you? By this means, you will have every man be a preacher, they will say. No man may preach but he whom you say Nay to. For God does not will this, and therefore I will not, any more than I would that every man in London be mayor of London, or every man of the realm king thereof. God is not the author of discord and strife, but of unity and peace. I. In a congregation where people gather in Christ, one should be chosen as a leader according to Paul's rule, and he should only preach, not allowing others to teach unless they hold the same doctrine. However, if the preacher speaks falsely, those whose hearts God moves to reject it are allowed to rebuke and correct the false teacher with the clergy and scripture. This person is undoubtedly a true prophet sent by God. A sacrament is equivalent to a holy sign. The sacraments that Christ ordained preach God's word to us and justify and administer the spirit to those who believe, as Paul did through his preaching of the Gospel. The sacraments of Christ justify our faith in Him as His apostles did.\n\nDom ceremonies are not sacraments but superstitions. Christ's sacraments preach the faith of Christ and thereby justify. An ancient Christian's domain ceremonies do not preach the faith that is in Christ, as Antichrist's bishops are ordained to kill those who preach the true faith of Christ, so are his ceremonies ordained to quench the faith which Christ's sacraments preach. The difference between true sacraments and here lies: Christ's signs speak and act, Antichrist's signs or ceremonies are silent. Here you have what is to be thought of all other ceremonies, such as holy water, bread, salt, bows, bells, wax, ashes, and the like. Where no promise of God is present, there can be no faith, justification, or forgiveness of sins. It is more than madness to look for anything of God that He has not promised. Therefore, he has not. A promise is as binding for one who believes as for one who does not not. Faith without God's promise is idolatry: to have faith or trust in anything where God has not promised is plain idolatry and a worshiping of one's own imagination instead of God. Let us consider the essence of a ceremony or two to judge the rest by. In consecrating holy water, they pray that whoever is sprinkled with it may receive health, as well of body as of soul. Likewise, in making holy bread and so forth in the conjurations of other ceremonies. Now we see daily that half their prayer goes unanswered. For not everyone receives bodily health through it. Nor is it any more likely for the soul. We also see through experience that no man receives spiritual health through sprinkling himself with holy water or eating holy bread. For no man becomes more merciful, forgives wrongs, or becomes one with his enemy, or is more patient and less covetous, and so forth, through these actions. Which are the sure signs of the effectiveness of these ceremonies. tokens of the soul's health\nThey preach that the Bishop's waving hand over us blesses us and puts away our sins. Are these works not against Christ? How can they do more shame to Christ's blood? If the waving of the Bishop's hand over me is so precious in God's sight that I am thereby blessed, how am I not already blessed with all spiritual blessings in Christ as Paul says in Ephesians 1? Or if my sins are already done away with in Christ, what remains to be done away with by such fantasies? The Apostles knew no ways to put away sin or to bless us but by preaching Christ. If blessing comes by the waving of the Bishop's hand, then Christ died in vain and his death did not bless us. And a little before, Paul says, \"if while we seek to be justified by Christ, we are still sinners\" (so it is necessary that we are justified). by the law or ceremony, I write this to you, that you may not sin. And though anyone obtains grace for our sins and Heb. 7:22 it is written that this one (meaning Christ) endures or abides ever, having an everlasting priesthood. Therefore, he is able also ever to save those who come to God through him. He ever lives to make intercession for us. Therefore, bishops ought to bless us in preaching Christ and not deceive us, and bring the curse of God upon us with wagging their hands over us. To preach is their duty only, and not to offer their feet to be kissed or testicles or stones to be groped. We also feel, by experience, that after the popes or bishops or cardinals' blessing, we are no other wise disposed in our souls than before.\n\nLet this be sufficient concerning the sacraments and ceremonies. The author's protestation. With this protestation, that if anyone can say better or improve this with God's word, no man shall be more contented therewith. I seek nothing but the truth and to walk in the light. I therefore submit this work, and all other that I have made or shall make (if God will that I shall make more), to the judgments not of those who burn all truth furiously, but of those who are ready with God's word to correct, if anything is said amiss, and to further God's word.\n\nConfession robs the sacraments and I will speak a word or two with you about them and bring this matter to an end. If the sacraments justify, as they say, I understood justifying to mean forgiveness of sins. Then they wrong the sacraments, in as much as they rob most of them through confession of their effect and of the cause why they were ordained. For no man can receive the body of Christ, no woman can marry, no woman can be anointed or be ordained, except he or she is first shriven. Now when sins are forgiven by shrift beforehand, there is nothing left for the sacraments. sacraments to do. They will answer it at the least way they increase grace & not just the sacraments but also hearing of mass, masses, and evangelion, and receiving of holy water, holy bread & of the bishop's blessing and so forth. What grace I mean by grace I understood the favor of God and also the gifts & working of his spirit in us / as love, kindness, peace, obedience, mercyfulness, despising of worldly things, peace, cohesion & such like. How to know what justifies and what not or what brings grace and what not. If after you have heard so many masses, masses, and evangelion and after you have received holy bread, holy water & the bishop's blessing or a cardinal's or the pope's, if you will, you are more keen, more despise the world & more thirst after spiritual things if after it a priest has taken orders he is less covetous. If a wife after many and often pilgrimages is more chaste, more obedient to her husband towards her maids. And other servants: If gentlemen, knights, lords, kings, and emperors have frequently served daily with their chaplains, they know more of Christ than before and can rule their tenants, subjects, and realms more christianly than before and be content with their duties, then such things increase grace, if not, it is a lie. Whether it is so or not, I report to experience. If they have any other interpretations of justifying or grace, I pray they teach it to me. For I would gladly learn it. Now let us return to our purpose again.\n\nAntichrist will not only come with lying signs and disguised with falsehood but also with lying miracles and wonders, says Paul in the aforementioned place. 2 Thessalonians 2:9-10. True miracles, which are of God, are shown (as above mentioned) to move us to hear God's word and to establish our faith therein and to confirm the truth of God's promises, so that we might without doubt believe. God's word brings us spiritual life. The word also purifies and cleanses us, as Christ says in John 15: \"You are clean through the word.\" Paul writes to Timothy in 1 Timothy 1: \"One God, one mediator, who is the Christ, Jesus, who gave himself as a ransom for all, as Peter also testifies about him in Acts 4: \"There is no salvation in any other, and there is no other name given among men by which we must be saved.\" So now Christ is our peace, our reconciliation, our redeemer, not to make satisfaction or to obtain it, but to help our neighbor, to subdue the flesh, and to make us perfect and strong in Christ. On the contrary, the miracles of Antichrist are done to draw us away from God's word and from believing his promises and from Christ and to put our trust in a man or a ceremony where God's word is not. False miracles. dryve fro\u0304 ch As sone as Gods worde is beleved ye fayth spred abrode the\u0304 sease ye myracles of god But\nthe myracles of Antichrist / because they are wrought by the devyll / to quench the fayth / growe dayly moare and moare: nether shall cease vntyll the worldes ende amonge them that beleve not Gods worde a\u0304d promyses. Seist thou not how God loosed and sende forthe all the devyls in the old worlde amo\u0304\u00a6ge the hethen or gentyls? And how the de\u2223vyls wrought myracles and spake to them in every image? Even so shall the devyll wor\u00a6ke falsheed by one craft or a nother vntyll ye worldes ende amonge them that beleve not Gods worde. For the iudgemente and da\u0304\u2223nation of hym that hath no lust to heare the trouth / is to hearelyes and to be stablyshed and grou\u0304ded therin thorow false myracles / and he that will not se / is worthy to be blyn\u00a6de a\u0304d he that byddeth the sprite of God goo from hym is worthy to be without him.\nPaul / Peter / & all true Apostles preached Christ only. And the myracles did but co\u0304fir\u00a6me and Paul steadfastly preached the teachings and everlasting promises and eternal testament that God had made between man and Him in Christ's blood, and the miracles confirmed their truth. Paul did not teach self-trust but preached to the Corinthians, Galatians, Ephesians, and everywhere else. If Paul taught trust in himself or instructed anyone to believe in his holiness or prayers or anything other than the promises God had made and sworn to give us for Christ's sake, he would have been a false prophet. If Paul were here and loved me as he did those to whom he was sent and was a servant to preach Christ, what he would pray for me is what. He could do no good for me or wish me anything but preach Christ and pray to God for me, to open my heart, to give me His spirit, and bring me to the full knowledge of Christ. which port or haven, when I have once come, I am as safe as Paul, fellow with Paul. I join them with Paul in all the promises of God, and God's truth bears my prayer as well as Paul's. I also now could not but love Paul and wish him good, and pray that God would strengthen him in all his temptations and give him victory, as he would do for me.\n\nNevertheless, there are many weak and young consciences in the congregation, which those who have the office to preach ought to teach and not disclose. The spiritual person does not pray that we might come to the knowledge of Christ. What prayers do our clergy pray for us which hinder us and exclude us from Christ and seek all the means possible to keep us from the knowledge of Christ? They compel us to hire friars, monks, nuns, canons, and priests, and to buy their abominable merits. And they have made hiring of saints also: because their offerings are not enough for them. Come to their profit. What pray do all those who seek to keep us from Christ? Not at all. For it is plain that all who enforce us to keep from Christ do not pray that we might come to the knowledge of Christ. And as for the saints (whose prayer was when they were alive that we might be grounded, steadfasted, and strengthened in Christ only), if it were of God that we should thus worship them contrary to their own doctrine, I dare boldly affirm that by the means of their prayers we should have been brought long ago to the knowledge of God and Christ, though these beasts had done their worst to hinder it. Let us therefore set our hearts at rest in Christ and in God's promises, for so I think it best, and let us take the saints as an example only and let us do as they both taught and did. Let us set God's promises before our eyes and desire him for his mercy and for Christ's sake to fulfill them. And he is able. true as ever he was, and will do it. More over the end of God's miracles is good; the end of these miracles is evil. For the offerings which are the cause of the miracles do but minister and maintain vice. Offerings cause the miracles. Sin and all abomination, and are given to those who have too much, so that for very abundance, they some out their own shame and corrupt the whole world with the stench of their filthiness.\n\nWhatever is not of faith is sin. Romans 14. Faith comes by hearing God's word, Rome 10. Where now thou fastest or doest anything in the worship of any saint, believing it to come to the favor of God or to be saved thereby, if thou hast God's word, then is it true faith and shall save thee. If thou hast not God's word, then it is a false faith, superstition, and idolatry, and damnable sin.\n\nAlso in the collects of the saints with which we pray God to save us through their merits or deservings, (which saints yet were not saved by theirs) A person deserving it for Christ's sake, we say, \"Per Christum dominum nostrum\" - that is, for Christ our Lord's sake. We say, \"Save us, good Lord, through the saints' merits for Christ's sake.\" How can He save us through the saints' merits and for His deserving merits and love? Take an example. A gentleman says to me, \"I will do the utmost of my power for the love which I owe to your father.\" Though you have never done me pleasure, yet I love your father well; he is my friend and has deserved that I do all that I can for him. Here is a testament and a promise made to me in the love of my father only. If I come to the said gentleman in the name of one of his servants whom I have never seen, never spoken with, nor had any acquaintance at all with, and say, \"Sir, I pray you be good master to me in this cause. I have not deserved that you should do so. Nevertheless, I pray you do it for a servant's sake: you, I pray you, for the love that you owe to my father, do.\" For my servant's sake, if I made my petition in this way, people would think I had come late from St. Patrick's purgatory and left my wits behind. We do this. For the testaments and promises made to us in Christ, and we desire God to fulfill them for the saints' sake. You and such saints, though they be dead, still rob as much as ever they did, and are no less covetous now than when they were alive. I have no doubt that they will make a saint of my lord Cardinal after our deaths, one who is alive and knows his juggling and crafty conveyances, and will shine him gloriously, except we are diligent in leaving a commemoration of that.\n\nHowever, there are also matters that never preached God's word nor died, and all such matters are the pits. Privileges and liberties, which they falsely purchased contrary to God's ordinances, are the reason for this. Such saints, though they be dead, still rob as much as ever they did, and are no less covetous now than when they were alive. I have no doubt that they will make a saint of my lord Cardinal after our deaths, one who is alive and knows his juggling and crafty conveyances, and will shine him gloriously, except we are diligent in leaving a commemoration of that. The reasons they provide for the worship of saints are fleshly and mere sophistry and blawging arguments of men with corrupt minds and devoid of the truth, whose God is their idol. Anyone who does not offer the same is a heretic and worthy to be burnt.\n\nThe saint was great with God when he was alive, as it appears by the miracles which God showed for him. Therefore, they say, he is great now. This reason appears wise, but is actually folly with God. For the miracle was not shown that you should put your trust in the saint, but in the word which the saint preached. If you believe that word, it would save you, as God has promised and sworn, and would make you great with God, as it did the saint.\n\nIf a man has a matter with a great man or a king, he must go first to one of his officers. This means our servants and then hear a reply until he comes to the king. This argument is merely a blind reason of human wisdom. It is not similar in a kingdom of the world and in the kingdom of God and Christ. It is not similar with kings and God. With kings, for the most part, we have no account or promise. They are also commonly merciless. More over, if they promise, they are yet men as unconstant as are other people and as untrue. But with God, if we have believed, we are committed and have an open way into him by the door Christ which is never shut but through unbelief, neither is there any porter to keep anyone out. By him, says Paul Ephesians 2:19, that is to say, by Christ we have an open way into the Father. So are you now no more strangers and foreigners (says he), but citizens with the saints and of the household of God. God has also made us his promises and has sworn: you have made a testament or covenant and have bound himself and have sealed his obligation with. Christ's blood and confirmed it with miracles. He is merciful and kind, and complains that we will not come to him. He is mighty and able to perform what he promises. He is true and cannot be anything but true, as he cannot be anything but God. Therefore, it is not like the king and God.\n\nWe are sinners, they say. God will not hear us. Behold how they flee from God as from a merciless tyrant. Whom a man counts most merciful to him, he flees from the most. But these teachers dare not approach God. Why? Because they are of Cain. If the saints love whom God hates, then God and his saints are divided. When you pray to the saints, how do they know, except that God, whom you count merciless, tells them? If God is so cruel and hates it so much, it is not likely that he will tell the saints that you pray to them.\n\nWe are sinners, say they. Christ is no sinner, I answer. Christ is no sinner, save as a satisfaction and an offering for sin. Take Christ from the saints. What are they, and what is Paul without Christ? Is he anything but a blasphemer, a persecutor, a murderer, and a shedder of Christian blood? But as soon as he came to Christ, he was no longer a sinner but a minister of righteousness. He went not to Rome to seek pardon from them, but went and preached to his brethren the same mercy which he had received freely, without doing penance or hearing of saints or monks or friars. Moreover, if it is God's word that you should trust in the saints' merits or prayers, be bold. For God's word shall defend and save you. If it is only your reason, then fear. For God commands you, through Deuteronomy xii, to observe and do, and put nothing else aside or take anything away. You and Moses strictly warn against doing anything other than what God commands and what seems good and righteous in His sight, not in our own sight. For nothing brings the wrath of God so soon and so swiftly as our doing otherwise. \"sore rests on a man as the ydola tries of his own imagination. Last of all these arguments are contrary to the arguments of Christ and his apostles. Christ disputes Luke 10:6: \"If the son asks the father for a loaf, will he give him a stone? Or if he asks for a fish, will he give him a serpent? And so forth. If you, then, who are evil, can give good gifts to your children, how much more will your heavenly Father give a good spirit to those who ask him? And a little before in the same chapter he says, \"If a man comes never so often to his neighbor to borrow bread, even when he is in his chamber and the door is shut and all his servants with him. Never the less, if he continues knocking and praying, he will rise and give him as much as he needs, not for love's sake, but to be rid of him, so that he may have peace: As one might say, 'What will God do if a man prays to him, seeing that prayer comes from an evil man?' Ask therefore, and it shall be given you, seek and you shall find.\"\" And you shall find or knock and it shall be opened to you. And Luke eighteen, he puts forth the parable or simile of the unjust judge, who was overcome with the importune prayer of the widow. And he says, \"They will be dealt with in the same way. And will not God avenge his elect, who cry to him day and night? Therefore, we also, enduring the intolerable oppression and persecution which we suffer, or the flesh that covets and resists the spirit, God is merciful to hear us and to help us. Do you not also say, 'How many things Christ heals and casts out devils from the unclean, how much more will he not help, if he is desired and spoken to?'\n\nWhen the scribes, whose nature is to drive sinners from Christ, asked Christ why he associated with sinners. Christ answered that not the whole need a physician, but the sick.\n\nChrist is a gift given to sinners. He came to have conversation with sinners to heal them. He is a gift given to sinners and a treasure to them. pay their debts. And Christ sent compassionate and disdainful phrases to the prophet. God loves mercy. Hosea says / go and learn what this means / I desire or require mercy and not sacrifice. As you would say / the Pharisees love sacrifice, and hypocrites love offerings, offering for the sake of feeding their bellies, but God commands to be merciful. Sinners are always captives and a prey to the Pharisees and hypocrites / for offering to their bellies / and buying merits, pardons, and forgiveness of sins from them. Therefore, they fear them away from Christ with arguments of their own wisdom. For he who receives forgiveness freely from Christ will have no forgiveness from them. I came (says Christ) to call / not the righteous / but the sinners to repentance. The Pharisees are righteous and therefore have no part with Christ / nor do they need it. For they are gods themselves and saviors. But sinners who repent remain with Christ. If we repent, Christ has made satisfaction for us all. God so loved the world that he gave his only son, that whoever believes in him shall not perish but have everlasting life. For God did not send his son into the world to condemn the world, but that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is already condemned. John 3:16-17. Paul in Romans 5 says, \"Because we have been justified by faith, we have peace with God through our Lord Jesus Christ. For God, who cannot lie, has promised and sworn to be merciful to us and to forgive us for Christ's sake. We believe and are at peace in our consciences; we do not run here and there for pardon but trust in the word of God alone. As a child who is threatened by his father for his fault has no rest until he hears the word of mercy from his father's mouth again, so we are at rest as soon as we hear our father say, 'Go and sin no more.'\" wayes/do me no more so, I forgive this fault then is his heart at rest, he is at peace, then runs he to no man to make intercession for him. Neither though there come any false merchant saying, \"what will you give me and I will obtain pardon for you from your father for you,\" will he suffer himself to be beguiled, no, he will not buy from a wily fox what his father has given him freely. It follows. God sets out his love that he has for us, it is, he makes it appear, so that we may perceive love, if they be not more stock-blind. In as much says Paul, while we were yet sinners, Christ died for us. Much more now, says he (seeing we are justified by his blood), shall we be preserved from wrath through him. For if we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life. As one might say, if God loved us when we knew him not, much more loves he us now we know him. If he were merciful unto us. vs while we hated his law, more merciful will he be now, seeing we love it and desire strength to fulfill it. And in the 4th, he argues: If God spared not his own son but gave him for us all, how much more will he give us all things also? Christ prayed to John (17:20), not for the apostles only but also for \"as many as should believe through their preaching and were heard.\" Christ is also as merciful as you say. Why don't we come to Christ? Why don't we go straightway to him? Verily because we feel not the mercy of God nor believe his truth. God will hear us at the last, they say. He loves the saint better than Christ and his own truth. Does he hear us for the saint's sake? So he does not hear us for his mercy. For merits and mercy cannot stand together.\n\nFinally, if you put any trust in your own dead or in the dead of any other man, no matter how saintly, you minimize the power of:\n\n(Note: The text appears to be in Early Modern English, and there are a few minor corrections needed for readability. However, the text is generally clear and does not require extensive cleaning.) If God looks favorably on our works or those of any other man, or on goodness of the saints, He does all things out of mercy and goodness, and for the truth's sake which He has sworn in Christ. Now Paul says to Titus in the last [passage]: \"Not because of righteous deeds we have done, but because of His mercy, He saved us.\" Our blind disputers will say, \"If our God does not justify us, if He does not look on our good deeds nor love us for them, what need do we have to do good deeds?\" God looks on our good deeds and loves them, yet He loves us first in Christ out of His goodness and mercy, and pours out His Spirit in us, and gives us the power to do good deeds. And because He loves us, He loves our good deeds: you because He loves us, He forgives us our evil deeds which we do out of frailty and not purpose or for the moment. Our good deeds only testify to this. We are justified and beloved. For except we were beloved and had God's spirit, we could neither do nor consent to any good deed. Antichrist turns the route Antichrist turns the routes of the trees upward. He makes God's goodness the branches and our goodness the routes. We must be first good according to Antichrist's doctrine / and move God and compel him to be good again for our goodness' sake: so most of God's goodness springs out of our goodness. Nay very truly, God's goodness is the root of all goodness and our goodness / if we have any / springs from his goodness.\n\nOf prayer and good deeds and of the order of love or charity, I have had abundantly written in my book of the justifying of faith. Never later than thou mayest see what the prayers and good works of our mothers and brethren and of other spiritual people are worth, I will speak a word or two and make an end. Paul says in Galatians iii, \"All you are sons of God through faith in Jesus Christ.\" For all you that are baptized have put on Christ. \"There is no Jew nor Greek, nor slave nor free, nor man nor woman, but you are all one in Christ Jesus. In Christ there is neither slave nor free, nor nationality, nor distinctions between people. Instead, you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs according to the promise. Galatians 3:28. You have put on the new self, which is being renewed in the knowledge in the image of its Creator. Colossians 3:10.\" Christ is all to a Christian man. Christ is all in all things. I love you not now because you are my father and have done much for me or my mother and have borne me and given me suck of your breasts. For so Jewish children of faith are under no law, as you say in the Epistles to the Romans and Galatians. But are free. The children of faith work of love and need no law to compel them. The spirit of Christ has written the living law of love in their hearts, which drives them to work of their own accord freely and willingly, for the great love's sake only which they see in Christ. Christ is all in all things to those who believe, and the cause of all love. We are all servants, says Christ Paul (Ephesians 6:5), obey your earthly or fleshly masters with fear and trembling. \"tremble in singleness of your hearts before Christ, not with eye service as men-pleasers, but as the servants of Christ, doing the will of God from the heart, as though you served the Lord and not men. And remember that whatever good thing any man does, he will receive again from the Lord, whether he be bond or free. Christ is all in all things and is the cause of all things to a Christian man. And Matthew 25 says, \"In as much as you have done it to the least of these my brethren, you have done it to me.\" And I, in the same way, as you have not done it to one of the least of these, you have not done it to me. Here you are told that we are Christ's brethren, and even Christ himself, and whatever we do to one another, that we do to Christ. If we are in Christ, we work for no worldly purpose, but of love. As Paul says in 2 Corinthians 5: 'The love of Christ compels us, as if we were acting on behalf of God: for Christ's love is not selfish, no, it does not seek its own interests; it is not easily angered and it keeps no record of wrongs. It does not take pleasure in evil but delights in the truth. It puts up with all things, believes all things, hopes all things, endures all things. Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when completeness comes, what is in part disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. And now these three remain: faith, hope and love. But the greatest of these is love.'\" We know Christ fleshly no more. We are otherwise minded than when Peter drew his sword to fight for Christ. We are now ready to suffer with Christ and to lose life and all for our bitter enemies to bring them to Christ. If we be in Christ, we are minded like Him. Christ knows nothing worldly, not even His very mother. Who knew nothing fleshly or according to the will of the flesh, as you say in Matthew 12, when one said to Him, \"Look, Your mother and Your brothers are standing outside, desiring to speak with You.\" He answered, \"Who are My mother and My brothers?\" And He stretched out His hand toward the disciples, saying, \"Behold My mother and My brothers!\" For whoever does the will of My Father who is in heaven, that person is My brother and sister and mother to Me. He knew not His mother in that she bore Him, but in that she did the will of His Father in heaven. So now, as God the Father's will and commandment is all to Christ, even so Christ is all to a Christian man.\n\nChrist is the cause why I...\n\n(Assuming the text ends here and there are no missing words or sentences) love why I am ready to do the utmost of my power for thee and why I pray for thee, as long as the cause abides, so long lasts the effect, even as it is all way day, so long as the sun shines. Do therefore the worst thou castest upon me: take away my goods: take away my good name: yet as long as Christ abides, so long I love thee not a whit the less and so long art thou as dear to me. I am ready to do good for thy evil and so long I pray for thee with all my heart. For Christ desires it of me and has deserved it of me. Thine unkindness compared to his kindness is nothing at all, it is swallowed up as a little smoke of a mighty wind, and is no more seen or thought of, over that evil which thou doest to me. I receive not from thine hand but from the hand of God, and therefore have no cause to be angry with thee more. Then the child must be angry with his father's rod or a sick man with bitter medicine that heals him, or a prisoner with his fetters, or one who is punished legally with the officer who punishes him. Thus is Christ and the whole cause why I love [him]. And to all things, nothing can be added. Therefore, a little money cannot make me love more or bind me more to pray for thee, nor make God's commandments greater. Money is last of all. If I am in Christ, the love of Christ compels me. And therefore, I am ready to give mine and not take thine if I am able. I will do the service freely if not, then if thou ministerest to me again, I will receive from God's hand what He ministers to me through: For God cares for His and ministers all things unto them and moves Turks and Saracens and all manner of infidels to do good. God cares for His, as thou seest in Abraham, Isaac, and Jacob, and how God favored Joseph in Egypt. In every place where I, Joseph, received favor from you, I gave thanks to God. This is God and Christ, all in all: I receive both good and bad from God. Those who do good, I love because they are in Christ, and I desire to bring the wicked to Christ. When anyone does well, I rejoice because God is honored, and when anyone does evil, I sorrow because God is dishonored. Furthermore, inasmuch as God has created all and Christ redeemed all with His blood, therefore all should seek God and Christ in all things, or else nothing.\n\nBut contrary to monks, friars, and other spiritual people, the belly is all in all and the cause of all love. The belly is a god and the cause of all to our spirituality. Offer it to him, and you are father, mother, sister, and brother to him. If you do not offer it, they know that you are neither father, mother, sister, brother, nor any kind of kin to them. She is a sister of ours, he is a brother of ours; they say he is truly a good man because he does much for us. Our religion. She is a mother to our convent. We are greatly bound to pray for her, and as for some, they say, we do not know whether they are good or bad, or whether they are fish or flesh, for they do nothing for us. We are more bound to pray for our benefactors and for those who give us, than for those who do not.\n\nFor those who give little, they are little bound and love little, and for those who give much, they are much bound and love much. And for those who give nothing, they are nothing bound and love them not at all. And as they love you when you give: so they hate you when you take away from them, and they run all under a stole and curse you as black as pitch. So is cloister love all a sham and no sign of Christ. Sham love, cloister prayer, sham brotherhood. Love springs more from Christ, seeks not its own self (1 Corinthians xiii), but Christ's love forgets itself and bestows. He should profit from his neighbors as Christ sought our profit and not his own. He sought not God's favor for himself but for us, brother. Say, a brother should take a cheese or something. They preach, you say? Brothers and monks ought not to preach. I say firstly, they are not called and therefore ought not; for it is the curate's office. The curate cannot say, \"What does the thief there do?\" Secondly, a true preacher preaches Christ's testament only and makes Christ the cause and reward of all our deeds, teaching every man to bear his cross willingly for Christ's sake. But these are enemies to Christ's cross and preach their belief which is their god (Ephesians 3:5). And they think that lucre is serving God (1 Timothy 6:7). That is, they think they alone are Christians who offer their beliefs, which when filled, they spit out prayers for the reward to be yours, and yet do not know what prayer means. Prayer is the longing for God's promises. promises are not kept as long as they preach them not for the nearest neighbour. Christ is the whole cause why we do all things for our neighbour. Christ is the whole cause why God loves us. He is the cause why God does all things for us. Why he receives us into his holy testament and makes us heirs of all his promises. He pours his spirit into us and makes us such as he would have us to be.\n\nTo know that we are God's sons, the assurance that we are sons, beloved and heirs with Christ, and have God's spirit in us, is the consent of our hearts to the law of God. Which law is all perfection and the mark where we ought to shoot. The law is the mark and he that hits that mark, fulfilling the law with all his heart, soul, and might, and with full love and lust without all let or resistance, is pure gold and needs not to be put any more in the fire: he is strong and righteous. \"needeth not be shaven anymore: he is fully fashioned like Christ and can have no more added to him. Nevertheless, there is none so perfect in this life that finds not let and resistance by the reason of original sin or birth poison that remains in him, as thou mayest see in the lives of all the saints throughout the scripture and in Paul Ro. vii. The will is present, he says, but I find no means to perform it which is good; I do not that good thing which I would: but that evil do I which I would not. I find by the law that when I would do good, evil is present with me. I delight the law, as concerning the inner man, but I find another law within my members warring against the law of my mind and subduing me unto the law of sin. Which law of sin is nothing but a corrupt and poisoned nature which breaks into evil lusts and from evil lusts into wicked deeds and must be purged with the true purgatory of the cross of Christ. The right cross of it is thou must hate it with.\" all thy heart and desire God to take it from thee. And whatsoever cross God puts on thy back, bear it patiently, whether it be poverty, sickness, or persecution, or whatsoever it be / and take it for the right purgatory. He that loveth not the law and hateth his sin and hath not professed in his heart to fight against it and mourneth not to God to take it away and to purge him of it / has no part with Christ. If thou lovest the law and findest that thou hast yet sin within thee, which of thou sorrowest to be delivered and purged, as for an example, thou hast a covetous mind and mistrustest God and therefore art moved to beguile thy neighbor and art unto him mercilessly, not caring whether he sinks or swims so thou mayest win by him or get from him what he hath: get thee to observe which is so purged from that sin that he will not once handle it. If a fox entices you and persuades you to fly into his hole without your labor or merit, give your money not to his holy hands but to those he has hired. Pray, take your sins upon him and handle your money for him. In like manner, if any person under obedience to God's ordinance (whether son or daughter, servant, wife, or subject) consents to the ordinance and yet finds contrary motions: let him also go to those who have professed an obedience of their own making, and buy part of their merits. If your wife gives the nine words for three, go to the charterhouse and buy their silence. If the abstaining from handling money heals your heart from desiring money, and the obedience of those who obey nothing but their own ordinance heals your disobedience to God's ordinance, and the silence of the charterhouse monk heals your speechlessness. Tame thy wife's tongue. Believe that their prayers will deliver your soul from the pains of that terrible and fearful purgatory which they have feigned to purge your purse with all.\n\nThe spirituality increases daily. More prelates, priests, monks, friars, canons, nuns, and heretics - I would say heretics with like waste - are set before you. Reckon how many thousands, how many twenty thousand. Not only disciples: but whole cloisters are sprung out of hell from them in so little space. Paternage of prayers increases daily. Their service, as they call it, waxes longer and longer, and the labor of their lips greater. New saints, new service, new festivals and new holy days. What takes all these away? Sin? Nay. For we see the contrary by experience, and sin grows as they grow. But they take away first God's word with faith, hope, peace, unity, love, and concord. Then house and land, rent and fee, tour. a\u0304d toune / goodes and cattell / and ye very meate out of mens mouthes.What the spi\u2223ritualte taketh awaye with their prayers\u25aa All these lyve by pur\u00a6gatory. When othe When other wepe for their fre\u0304des they singe merily when other loose their fren\u00a6des they gete fre\u0304des. The pope with all his pardons is grounded on purgatory. Prestes monkes / chanons / freres with all other swer\u00a6mes of ypocrites doo but empty purgatory a\u0304d fyll hell. Every masse / saye they / delyve\u00a6reth one soule out of All is of pur\u2223gatory. The purgatory. Yf that we\u00a6re trew / yee if ten masses were ynow for one soule / yet were the parish prestes and cura\u2223tes of every parysh sufficiente to scoure pur\u2223gatory. All ye other costly worke me\u0304 myght be well spared:\nTHey devide ye scripture i\u0304 to iiij. senses / ye literall / tropo\u2223logicall / allegoricall anago\u00a6gicall. The literall sence is become nothi\u0304ge at all. For\nthe pope hath take\u0304 it cleane awaye a\u0304d hath made it his possession. He hath partly loc\u2223ked it vp with ye false & counterfayted keyes of this tradition's ceremonies & feigned lies and partly drive me from it with the violence of a sword. For no man dares abide by the literal sense of the text / but under a protestation / if it pleases the pope. The tropological sense pertains to good manners (they say), and teaches what we ought to do. The allegorical sense is appropriate to faith, and the anagogical to hope and things above. Tropological and anagogical are terms of their own feigning, and together unnecessary. For they are but allegories, both two of them, and this word allegory comprehends them both and is enough. For chorological is but an allegory of manners, and anagogical an allegory of hope. Allegory and what it signifies, And allegory is as much to say as strange speaking or borrowed speech. As when we say of a water child, this sheep has maggots in its tail, he must be anointed with birch salve. Therefore, you shall understand that the scripture has but one sense which The scripture has but one literal sense. And this literal sense is the root and foundation of all; the ant never strays from it. If you cleave to the literal sense, you can never err or go astray. And if you leave the literal sense, you can't help but go off course. The scripture never uses proverbs, similes, parables, or allegories differently than other speech; what the proverb, simile, parable, or allegory signifies is always the literal sense, which you must seek out diligently. As in English, we borrow words and sentences from one thing and apply them to another, giving them new significations. We say, \"let the sea swell and rise as it will, yet God has appointed how borrowed speech borrows and says, \"the bishop has blessed it,\" because nothing spreads well that they meddle with all.\" If the pot boils over or the meat is over-roasted, we say, \"the bishop has put his foot in the pot\" or \"the bishop has played the coke,\" because the bishop's presence is undesirable in such situations. bishops burn those who displease them. He is a pompous and stately fellow, a papist - superstitious and faithless. It is a pastime for a prelate, a pleasure for a pope. He would be free and yet will not have his head shaved. He would not want anyone to strike him, yet has not the pope's mark. And among these is one betrayed and does not know how we say, he has been at shrift. She is the master parson's sister's daughter. He is the bishops' sister's son. He has a cardinal as his uncle. She is a spiritual whore. It is the gentle woman of the parish. He gave me a Ryersonson. And of her who answers her husband's six words for one, we say, she is a sister of the charter house. As one would say, she thinks she is not bound to keep silence. Their silence will be a satisfaction for her. And of him who will not be saved by Christ's merits but by the works of his own imagination, we say it is a holy work, ma'am. Thus we borrow and are willing. All fables, prophecies, and revelations are allegories, like those of Aesop and Marlion. The scripture borrows words and sentences, not a lamb that bears wool but a meek and patient lamb, which is beaten for others' faults. Christ is a vine, not one that bears grapes, but from whose root the branches that believe suck the spirit of life, mercy, and grace, and power to be the sons of God and to do His will. The similitudes of the Gospels are allegories borrowed from worldly matters to express spiritual things. The Apocalypse or Revelation of John are allegories whose literal sense can be found in many places. Beyond this, the right use of allegories: when we have found out the literal sense of scripture through the process of the text or by a like text of another place, we go further and borrow similitudes or allegories from scripture and apply them. Our purposes / Allegories are not the sense of scripture. Which allegories are not the sense of the scripture: but are things besides the scripture and all together in the liberty of the spirit. I may not make all allegories at all, but must keep myself within the compass of faith and ever apply my allegory to Christ and to the faith.\n\nTake an example / you have the story of Peter, how he struck off Malchus' ear and how Christ healed it again. In the plain text, there is great learning, great fruit, and great edification which I pass over because of tediousness.\n\nThen I / when I preach of the law and the gospel / and borrow this example to express the nature of the law and of the Gospel and to paint it before your eyes. And of Peter and his sword, I make the law and of Christ the Gospel, saying / as Peter's sword cuts off the ear, so does the law. The law damns, kills, and mangles the conscience.\n\nThere is no ear so righteous that The law cannot be endured. There is no dead person so good that the law condemns it. But Christ, that is, the Gospels and the promises and testament that God made in Christ, heal the ear and conscience that the law has injured. The Gospels are life, mercy, and forgiveness freely given, and altogether a healing playster. And just as Peter only hurts and makes a wound where there was none before, so does the law. For when we think that we are holy and righteous and full of good deeds if the law is preached rightly, our righteousness and good deeds vanish away like smoke in the wind, and we are left damnable sinners only. And as you say that Christ heals not till Peter has wounded, and as a healing playster helps not till the corrosive has troubled the wound, so the Gospels help not but when the law has wounded the conscience and brought the sinner into it. This allegory proves nothing, nor can it do so. For it is not the scripture, but an. If you cannot prove an allegory with an open text, then it is false doctrine. If I cannot prove with an open text what the allegory expresses, then it is something to be disregarded and of no greater value than a tale, such as that of Robin Hood. This allegory, in its first part, is proven by Paul in III. chapter of his Epistle to the Romans, where he says, \"The law causes wrath, but the Spirit gives life.\" And Galatians IV: The Spirit comes by the preaching of faith and so on. The literal sense proves the allegory and bears it up, as a foundation supports a house. In this manner, the property of the Gospel and its children, who are justified by faith, and how the children of the law, who believe in their works, persecute the children of the Gospel who believe in the mercy and truth of God and in the testament of his son Jesus our Lord, are borrowed or taken as allegories. The scripture, as of Pharaoh and Herod and the scribes and Pharisees, was used to express our miserable captivity and persecution under Antichrist, the Pope. The faith was lost through allegories.\n\nThe primary cause of this captivity and the decay of the faith and this blindness in which we now exist began with allegories. For Origen and those of his time drew all scripture into allegories. Those who came after followed this example so long that they eventually forgot the order and process of the text, assuming that the scripture served only to create allegories. In so much that twenty doctors expounded one text twenty ways, as children make descants on a plain song. Then came our sophists with their anagogical and chopological sense, and with an antithesis of half an inch, from which some of them drew a thread of nine days' length. You shall find that some will preach Christ and prove whatever point of the faith that you will, as well out. of a fable of Ovid, Poetry is as good as a divinity to our scholars, or any other poet / as out of the Gospel of John or Paul's epistles. Yet they have come to such blindness that they not only say the literal sense is unprofitable, but also harmful and detrimental to the soul. The literal sense kills, they claim, and the spiritual sense gives life. Look, they say, the literal sense kills and the spiritual sense gives life. Therefore, we must seek out some logical sense.\n\nHere learn what sophistry is and how blind those are / that you may abhor and spit out forever. Paul, by the letter, means the law of Moses.\n\nThis is clearer from the following text of the passage. But it is not their custom to look at the order of any text but to find it in their doctors and so allege it and so understand it. The letter Kill this exposition. Paul makes a comparison between the law and the Gospel and calls the law the letter, because it was but letters engraved on two tables of cold stone. The law kills and condemns consciences as long as there is no lust in the heart to do that which the law commands. Contrarily, he calls the Gospel the administration of the spirit and of righteousness or justification. For when Christ is in us, to love the law is righteousness. Now as soon as the heart lusts to do the law, then we are righteous before God and our sins are forgiven. Nevertheless, the law engraved in stone and not in the heart was so glorious that Moses' face shone so brightly that the children of Israel could not behold his face for its brightness. It was also given with thunder and lightning and the people heard it on Sinai, as you may see in Exodus twenty. Whereupon Paul makes his comparison, saying: \"If the ministration of death through the letters engraved on stones was glorious, so that the children of Israel could not endure to behold the face of Moses because of the glory of his countenance, which glory was passing, how shall not the ministration of the spirit be more glorious?\" The children of Israel could not behold Moses' face because of the glory of his countenance. Why then should the administration of the Spirit not be glorious? And again, if the administration of condemnation is glorious, much more will the administration of righteousness exceed in glory. That is, if the law that kills sinners and does not help them is not glorious, then the Gospel which pardons sinners and gives them the power to be the sons of God and overcome sin is much more glorious. And the text that goes before is just as clear.\n\nFor the holy Apostle Paul says to the Corinthians, \"You are our letter, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of the heart.\" (2 Corinthians 3:3) We do not write a law with ink and parchment, nor do we engrave that which condemns you in tables. Of stone, yet preach you that which brings the spirit of life to your breasts; this spirit writes and carves the law of love in your hearts and gives you the desire to do God's will. Furthermore, he says our ability comes from God, who has made us able to minister the new testament, not of the letter (that is, not of the law), but of the spirit. For the letter (that is, the law) kills: but the spirit gives life (that is, the spirit of God which enters your hearts when you believe the glad tidings that are preached to you in Christ; quickens your hearts and gives you life, lust, and makes you to do things of love and of your own accord without compulsion; that which the law compelled you to do and damned you because you could not do with love and lust naturally. This you say that the letter signifies not the literal sense and the spirit the spiritual sense. And Rom. 2 uses Paul this term \"letter\" for the law. And Rom. 7, where he sets God as a spirit. And all his words are spiritual. His literal sense is spiritual, and all his words are spiritual. When you read, in Matthew 1, she shall bear a son and you shall call his name Jesus. For he shall save his people from their sins. This literal sense is spiritual and everlasting life to as many as believe it. And the literal sense of these words in Matthew 5: \"Blessed are the merciful, for they shall obtain mercy,\" are spiritual and life-giving. By the truth and promise of God, those who are merciful may call upon mercy. And it is the same with these words in Matthew 6: \"If you forgive others their trespasses, your heavenly Father will forgive you yours.\" And so it is with all of God's promises. Finally, all God's words are spiritual, if you have eyes to see the right meaning of the text and where it pertains, and the final end and cause thereof. All scripture is either the promises and testament of God in Christ or stories. Perteenying thereunto, to strengthen thy faith, or the law and stones pertaining thereto, to fear the from evil doing. What is to be sought in the scripture and in the literal sense? There is no story nor gest, however simple or vile unto the world, but that thou shalt find therein spirit and life, and edifying in the literal sense. For it is God's scripture written for thy learning and comfort. There is no cloud or rag there that has not precious relics wrapped therein of faith, hope, patience and long suffering, and of the truth of God, and also of his righteousness.\n\nSet before thee the story of Ruben. Ruben, who defied his father's bed. Mark what a cross the heathen, when yet there was no more, swore they by their honor? Then are they not ready to suffer shame for Christ's sake. Honor, whether it were a cross or no. Seest thou not how our weak brethren rage, because they see their buildings burn, now they are tried by the fire of God's word, and? How they strove to quiet the whole world / to quench the word of God / for fear of losing their honor? Then what business did he have to pacify his children? Look what a commotion he had at the defiling of his daughter Dinah. And be sure that the brothers there were no less furious for the defiling of their sister / than the sons here for the defiling of their mother. Mark what followed Reuben / to fear others that they not shame their fathers and mothers. He was cursed and lost the kingdom and also the priesthood / and his tribe or generation was ever few in number, as it appears in the stories of the Bible.\n\nThe adultery of David.The adultery of David with Bathsheba is an example / not to move us to evil: but if (while we follow the way of righteousness) any chance drives us aside / that we despair not. For if we saw not such infirmities in God's elect / we who are so weak and fall so often, we would utterly despair and think that God had completely forsaken us. It is therefore a sure and undoubted. conclusion: whether we are holy or sinful, we are all sinners. But the difference is that God's sinners consent not to their sin. The difference between God's sinners and the devil's: they consent to the law, which is both holy and righteous and more to have their sin taken away. But the devils' sinners consent to their sin and would have the law and hell taken away and are enemies to the righteousness of God.\n\nLikewise, in the biblical story of Noah, when he was drunk and lay in his tent with his private members upon it, you say what great shame came upon the cursed children who saw his father's private members and mocked them to their brothers. You also say what blessing fell on Stephen, the Pope is likened to Noah\n\nThis text offers us an apt and honorable allegory or simile to describe our weak, antichrist, the pope,\nwho for hundreds of years has brought great shame to the private member of. God who is the word of promise or the word of faith, as Paul calls it, Romans 10: and the Gospel and testament of Christ wherewith we are begotten, as you say, 1 John 2:23, and I John. And as the cursed children of Ham grew into mighty and great ones, so the cursed sons of our Ham, the Pope, his cardinals, bishops, abbots, monks, and friars, have become mighty and great above all power and authority, so that the children of faith in respect to them are much less than gnats. They hope to mount up to heaven and will to heaven by their own making and not by the way Christ never took. These great ones for the kingdom of lies and falsehood which must necessarily perish at the coming of the truth of God's word, as the night vanishes at the presence of day. The children of Israel did not slay those great ones. But the power of God or Gods is in Deuteronomy true and promises, as you see. So we will not destroy those giants, as you see in 2 Thessalonians 2, speaking of our own Antichrist. The Lord shall destroy him, says he, with the spirit of his mouth, that is, by the words of truth, and by the brightness of his coming, that is, by the preaching of his Gospel.\n\nAnd as I have said about allegories, so it is with worldly similitudes which we use either when we preach or when we expound the scripture. The use of similitudes. Similitudes prove nothing, but are made to express more plainly that which is contained in the scripture and to lead the reader to a spiritual understanding of the text.\n\nFor example, the simile of marriage is taken to express the marriage between Christ and our souls and the exceeding mercy we have there, where all the scriptures make meek. And the simile of the members, how each one of them cares for another, is used to make this clear. Feel what it is to love thy neighbor as thyself. A similitude without scripture is a sure token of a false prophet. Therefore, he who brings a naked similitude to prove that which is contained in no text of scripture or follows from a text, be he a discoverer, a leader out of the way, and a false prophet, and beware of his philosophy and persuasions of human wisdom. Paul, in Second Corinthians, says: \"Paul did not preach worldly wisdom. My words and my preaching were not with enticing words and persuasions of human wisdom, but in showing the spirit and power. That is, he did not preach dreams confirming them with similitudes: but God's word confirming it with miracles and the working of the spirit, which made them feel everything in their human wisdom of man: but in the power of God. Similitudes and reasons for the following reasons and similitudes of human wisdom make no faith, but wavering and uncertain opinions only. One draws me this way with his arguments. A person doesn't prove anything black that another proves white, and I am always uncertain. If you tell me of a thing done in a far land and another tells me the contrary, I don't know what to believe. But faith is worked by the power of God, as I am so sure of it. God's word makes faith certain, for God cannot lie. Neither adversity nor persecution, nor death, nor hell, nor the powers of hell, nor even all the pains of hell could once prevail against it and move them from the solid rock of God's word. Therefore, you should not believe what God has sworn.\n\nAnd Peter, in 2 Peter 1, says we followed not deceitful Peter, he preached not fables and false similitudes but the plain scripture. When we opened to you the power and coming of our Lord Jesus Christ, we saw his majesty with our eyes. And again, he says, we have a more sure word of prophecy, where you do well if you pay attention to it as to a light shining in a dark place. The word of prophecy was the old testament which bore record to Christ in every place, without which record the apostles made neither allegories nor arguments of worldly wit. Here you have it / all the allegories, similitudes, persuasions, and arguments they bring without scripture to prove prayers to saints, purgatory, the confessional, and that God hears thy prayer more in one place than another, and that it is more meritorious to eat fish than flesh, and that to disguise thyself and put on this or that manner of coat is more acceptable than to go as God has made thee, and that widowhood is better than matrimony and virginity than widowhood, and to prove the assumption of our lady and that she was born without original sin, you and with a kiss say, are but false doctrine.\n\nScholastic doctrine.\n\nTake an example how they prove it, wedlock and virginity exceed matrimony, they bring this worldly simile: He who takes the greatest pains for a man deserves. most and it is most bound to a MA or, so it is with God and so forth: now the widow and virgin take more pain in resisting their lusts than the married wife; therefore, their state is holier. First I say, in their own sophistry, a similitude is the worst and most feeble argument that can be and proves least and is soonest discovered. Similitudes are no good arguments among the sophists themselves. Though one may do more service for his father the other, yet the father is free and may reward them alike. For though I had a thousand brothers and did more than they all, yet I do not fulfill my duty. Fathers and mothers also care most for the least and weakest and those who can do least: you, for the worst, care most and would spend not only their goods but also their blood to bring them to the right way. And even so is it of the kingdom of Christ as you may well see in the similitude of the prodigal son, Luke xv. More over Paul says. It is better to marry than to burn. For the person who burns cannot quietly serve God, as his mind is drawn away and his thoughts occupied with wonderful and most terrible imaginings. He cannot see, hear, or read without his wits being taken and himself being completely removed from it. And again, he says, circumcision is nothing; uncircumcision is nothing: but the keeping of the commandments is all together. Look where you can best keep the commandments, there get yourself and remain, whether you be widow, wife, or maiden, and then you have all with God. We must cure our infirmities with the remedies that God has ordained and not tempt God. If we have infirmities that draw us from the laws of God, let us cure them with the remedies that God has provided. If you burn with marital desire, God has promised chastity as long as you use the remedy that he has ordered: no more than he has promised to take away your hunger without food. To ask God for more than he has promised comes from false faith and is plain idolatry. Desiring what tempting of God is, where there is natural remedy, is tempting God. And of pain taken, understand as follows. He who takes pain to keep God's commandments is assured by that he loves God and has God's spirit in him. The more pain a man takes (I mean patiently and without complaining), the more he loves God and the more perfect he is, and nearer to that health which the souls of all Christian men long for and the more purged from the infirmity and sin that remains in the flesh. But to look for any other reward or promotion in heaven or in the life to come, that which God has promised for Christ's sake and which Christ has earned for us with his pain taking, is abominable in God's sight. For Christ alone has purchased the reward, and our pain taking to keep the commandments does but purge the sin that remains. I was once at a gathering of doctors of divinity where the opponent brought up the same argument to prove that a widow had greater merit than a virgin, because she had experienced greater pain, as she had once proven the pleasures of matrimony. \"I am not the lord, doctor,\" said the respondent. For though the virgin may not have experienced pleasure, yet she imagines that it is greater than it is in reality, and therefore is more moved and has greater temptation and greater pain. Are not these disputers the ones Paul speaks of in the sixteenth chapter of the first epistle to Timothy? They are not content with the wholesome words of our Lord Jesus Christ and the doctrine of godliness. And therefore they know nothing; but their brains are occupied with questions and strife over words, from which spring envy, strife, and railing among men with corrupt minds, destitute of the truth.\n\nAs pertaining to: Our lady's body, whether that of Elyas or John the Evangelist and of many others is irrelevant to us. One thing we are certain of is that they are where God has placed them. If they are in heaven, we have more in Christ; if they are not, we have less. Our duty is to prepare ourselves for God's commandments and to be thankful for what is revealed to us, and not to seek the unspeakable secrets of God. Of God's secrets we can know no more than what is revealed to us. If God shuts, who shall open? How can natural reason come by knowledge of that which God has hidden from himself?\n\nYet let us consider one of their reasons for this belief. The chief reason is this: every man does more for his mother, they say, than for others. In the same way, Christ must do more for his mother; therefore, she has this preeminence, that her body is in heaven. And yet Christ, in the twelfth chapter of Matthew, does not know her as his mother there: but as. And she kept her father's commandments. Paul, in the second epistle to the Corinthians in chapter 5, did not know Christ in the flesh or for worldly purposes. Lastly, God is free and did not bid himself to be obedient:\n\nif he had made her any promise, he is bound / if not, then he is not. Finally, if you place the aforementioned chapter of Matthew before the one where Christ did not know his mother, and the second of John where he reprimanded her, and the second of Luke where she lost him and was negligent to leave him behind in Jerusalem and go a day's journey before she sought for him, you might solve many of their reasons for this matter, and that she was without original sin: read also Erasmus' annotations in the aforementioned places. And as for me, I commit all such matters to those idle beliefs which have nothing else to do but to raise such questions and give them free liberty to hold what they please, as long as it harms none. the faith, whether it be so or not: exhort I you all, with Paul, to please God and obtain that salvation which is in Christ. Give no heed to unnecessary and contentious disputations, and remember that the Son was given to us to guide us in our way and works bodily. Now, if you leave the natural use of the Son and look directly at him to see how bright he is and suchlike curiosity, then the Son will blind you. So the scripture was given to guide us in our way and works spiritually. The way is Christ and the promises in him are our salvation if we long for them. Now, if we leave that right use and turn ourselves to vain questions and seek the unsearchable secrets of God, then no doubt the scripture will blind us as it has done our school master and our silly disputers.\n\nAnd as for those who are false prophets, who prove with allegories, similes, and worldly reasons: Which is nowhere mentioned in the scripture. Even so, consider them as false prophets who expound the scriptures, drawing them towards a worldly purpose, clearly contrary to the interpretation of the scripture. In interpreting the scripture, we must have respect for the living and practicing of Christ and his apostles and prophets. For Peter says in 2 Peter 1:20, \"No prophecy in scripture is a matter of one's own interpretation, because no prophecy came about by the will of man, but men spoke from God as they were carried along by the Holy Spirit.\" No part of scripture may have a private interpretation; that is, it may not be interpreted according to one's own will or the flesh, or be drawn towards a worldly purpose contrary to the open texts and the general articles of faith and the whole course of the scripture, and contrary to the living and practicing of Christ and the apostles and holy prophets. For as they came not by the will of man, so they cannot be drawn or expounded according to the will of man; but as they came by the holy ghost, so must they be explained and understood by the holy ghost. The scripture is that which draws us to God and not where we should be led away from him. The scriptures spring from God and flow to Christ, and were given to lead us to Christ. Therefore, you must go along by the scripture as by a line until you come to Christ, who is the way's end and resting place. If anyone uses the scripture to draw them away from Christ and to sell them anything except in Christ, that person is a false prophet. And that you may perceive what Peter means, it is written in the text that follows. There were false prophets among the people (whose prophecies were belied by wisdom), as there will be false teachers among you: who will secretly bring in damable heresies or sects. (As you see how we) are divided into monstrous sects or orders of religion, denying the Lord who has bought them. For every one of them takes on himself to sell for money what God in Christ promises freely. And through covetousness with feigned words, they make merchandise of you. Covetousness and desire for honor is the end of all false doctrine and that which false prophets seek. Therefore, consider the Popes false doctrine; what is its end, and what do they seek there? Why does Purgatory serve? But to purge your purse and to plunder both you and your purse. Here is the cleaned text:\n\n\"You relinquish houses and lands and all that you have, so they may be in honor. Serves not Pardons. Pardons for the same purpose? Why pertains Praying to saints. Praying to saints but to offer unto their beliefs? Why serves Confession. Confession but to sit in your conscience and to make the fear and tremble at whatever they dream, and that you worship them as goddesses: and so forth in all their traditions, ceremonies, and conjurations they serve not the Lord: but their beliefs. And of their false explaining of the scripture and drawing it contrary to the example of Christ and the Apostles and holy Prophets, take an example.\n\nAn example of false explaining of the scriptures.\nMatthew 16:16. When Peter says to Christ, thou art the son of the living God, / and Christ answered, thou art Peter and on this rock I will build my church. By the rock, they interpret Peter. And then comes the pope and wants to be Peter's successor /\" Whether Peter will or will not, and though all scripture says no to such succession, and says, \"I am the rock; the foundation and head of Christ's church. Christ is the faith and God's word is the rock and not the pope.\" Now scripture says that the rock is Christ, the faith, and God's word. As Christ says in Matthew 7:24-25, \"He who hears my words and does them is like a man who built his house on the rock. For the house that is built on my words will stand, even if the rain falls, and the floods come, and the winds blow and beat against that house.\" And in John 15:5, Christ is the vine and we are the branches; so is Christ the rock, the foundation, whereon we are built. And Paul in 1 Corinthians 3:11 calls Christ our foundation, and whether it be Peter or Paul, he calls his servants to preach Christ and to build us on him. Therefore, if the pope is Peter's successor, his duty is to preach only, and he has no other authority. The authority of Peter's successor is but to preach. And 2 Timothy 4:2. Marieth is built upon Christ and trusts in Him, and according to Ephesians 2, Paul says, \"You are built upon the foundation of the apostles and prophets, that is, upon the word of God which they preached. Christ is the chief cornerstone, in whom every building, growing together, becomes a holy temple in the Lord, in whom you also are built together for God in the Spirit.\" Peter, in the second of his first epistle, builds us on Christ, contrary to the Pope who builds us on himself. The gates of hell will not prevail against it, that is, against the congregation built upon Christ's faith and God's word. If the Pope were the rock, the gates of hell could not prevail against him. But the opposite is seen in our popes. For many hundreds of years, the gates of hell have prevailed against them, and they have been swallowed up: if God's word is true. The stories state that they [refer to these matters]: either it is true that we see with our eyes. I will give the keys of heaven, says Christ, and not I give [them]. And John (XX) paid [them] and gave the keys to all indiscriminately. Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. From this text, the Pope may make what he will, and expound it contrary to all scripture, contrary to Christ's practice, and that of the apostles and prophets. Now, the scripture records itself and always explains itself through another open text. If the Pope cannot bring forward his explanation through the practice of Christ or of the apostles and prophets or an open text, then his explanation is false doctrine. That explanation is false which is against the clear scripture or against the practice of Christ and his apostles. Christ explains himself. Matthew (XVIII) says, \"If your brother sins against you.\" rebuke him betwixt him and the alone. Yf he here the thou hast wo\u0304ne thy brother: but yf he here ye not the\u0304 take with ye one or two & so forth as it sta\u0304deth in ye text he co\u0304cludeth saye\u0304ge to the\u0304 all what so ever ye bynde in erth it shalbe bounde in heven and what soever ye louse on erth it shalbe loused in heven. Where byn\u00a6dinge is but to rebuke them that synne and lousynge to forgeve them that repente. And Iohn. xx. Whose synnes ye forgeve they are forgeven and whose synnes ye holde they a\u00a6re holden. And Paul. j. Corinthiorum. v. bin\u00a6deth / and .ij. Corinthioru\u0304. ij. louseth after the same maner.\nAlso this byndinge and lousinge is one power / and as he byndeth so louseth he:Byndynge a\u0304d lowsinge is o\u2223ne power. yee and byndeth first yer he can louse. For who can louse that is not bounde. Now what so ever Peter byndeth or his successoure (as he wilbe called and is not / but in deade the very successoure of Satan) is not so to be vnderstonde / that Peter or the Pope hath power to commaunde a man to be in \"deedly sin or be damned or go to hell saying: be thou in dead sin / be thou damned / go thou to hell / go thou to purgatory. For that exposition is contrary to the everlasting testament that God has made to us in Christ. He sent his son, Christ, to deliver us from sin and damnation and hell / and that to testify to the world, he sent his disciples Acts. J. Paul also has no power to destroy but to edify 2 Corinthians. 10 and 14. How can Christ give his disciples power against him and against his everlasting testament? Can he send them to preach salvation and give them power to damn whom they please? What mercy and profit have we in Christ's death and in his Gospel if the Pope, who passes all men in wickedness, has the power to send whom he will to hell and to damn whom he pleases? We had no cause to call him what Jesus signifies. Jesus, that is to say, savior: but might he not rather call him destroyer? Therefore, this binding is to be\" Understood as Christ interprets it in the places referred to, and as the Apostles practiced it, what binding means and is nothing but to rebuke men of their sins by preaching the law. A man must first sin against God's law before the Pope can bind him: you and a man must first sin against God's law before he needs to fear the Pope's curse. What cursing means. For cursing and binding are one and the same thing, and nothing more than to rebuke a man of his sins by God's law. It also follows then that the loosing is of like manner / and is nothing but promises which God has made in Christ in whom we have all forgiveness of sins / What loosing means. as Christ interprets it and as the Apostles and prophets practiced it. So it is a false power that the pope takes on himself to loosen God's laws, as to give a man license to put away his wife to whom God has bound him, and to bind them to chastity which God commands to the married, that is, those who burn and cannot live chastely. is also a false power to bind that which God's word makes free, making sin in the creatures which God has made for our use.\n\nThe Pope, who so fast looses and procures in purgatory, cannot with all the low songs and purgations that he has either loosed or purged our appetites and lust and rebellion that is in us against the law of God. And yet the purging of them is the right purgatory. If he cannot purge those who are alive, wherewith does he purge those who are dead? * The Apostles knew no other ways to purge but through preaching God's word, which word only is that which purges the heart, as thou mayst see in John 15:3. \"You are clean through the word,\" says Christ, \"through the word I have cleansed you.\" Now the Pope preaches not to those whom the fine to lie in purgatory, no more does he do to us who are alive. How then purges he them? The Pope is Robin Goodfellow. The Pope is kin to Robin Goodfellow, who sweeps the house, washes the dishes, and purges all by night. But when day comes, there is nothing found. A man may say that the Pope does not bind them; they bind themselves. I reply that he who binds himself to the Pope and would rather have his life and soul ruled by the Pope's word than God's is a fool. And he who would rather be bound than free is not wise. And he who cannot abide in the freedom where Christ has set us is also mad. And he who makes deadly sin where none is and seeks causes of hatred between himself and God is not in his right mind. Furthermore, no man can bind himself further than he has power over himself. He who is under the power of another cannot bind himself without permission, such as son, daughter, wife, servant, and subject. Neither can you give God that which is not in your power. Chastity, you cannot give God further than He lends it to you; if you cannot live chastely, you are bound to marry or be damned. Lastly, for what purpose do you bind yourself must be seen. If You do it to obtain that which Christ has purchased for freely. So you are an infidel and have no part with Christ, and so forth. If you want to see more of this matter, look in Deuteronomy and there you shall find it more largely entered.\n\nTake another example of their false expounding of scripture. Christ says in Matthew 23: \"Not another example do I give to you, but as they did, so live you also. But do not do according to their works; for they say, and do not do. Hypocrites! You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.\n\n\"Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. But these you ought to have done, without leaving the others undone. Blind guides, who strain out a gnat and swallow a camel!\n\n\"Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence. Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of it may be clean also.\n\n\"Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful on the outside, but inside are full of dead men's bones and all uncleanness. So you also on the outside appear righteous to men, but inside you are full of hypocrisy and lawlessness.\n\n\"Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, and say, 'If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.' You serpents, you brood of vipers! Who warned you to flee from the wrath to come? Therefore, beware of men: for they will deliver you up to the courts and scourge you in their synagogues. But you shall not have fear of them, for there is something greater than you in the heavens. And for a hair of your head not one of them shall harm. Fear not therefore, you are of more value than many sparrows.\n\n\"So if our Pharisees sit on Christ's seat and preach Him, we...\" ought to hear them: but when they sit on their own seat, we ought to beware as well of their pestilent doctrine as of their abhorrent living. Likewise, where they find mention of a sword in the Scriptures, they turn it into the pope's power. The disciples said to Christ (Luke 22:38), \"Look, here are two swords.\" And Christ answered, \"Two is enough.\" They say, therefore, that the pope has two swords\u2014the spiritual sword and the temporal sword. And thus, it is lawful for him to fight and wage war. Christ, a little before he went to his passion, asked his disciples, saying, \"When I sent you out without any provision, did you lack anything?\" And they said, \"No.\" He answered, \"But now, he who has a purse, let him take it; and he who has no bag, let him sell his cloak and buy one. And he who has no sword, let him sell his cloak and buy one. For I tell you, this scripture must still be fulfilled in me: 'And he was numbered among the transgressors.' \" Then you went forth in faith of my word and my father's promises, and it fed you and made provision for you. swer\u00a6de and shilde and defender: but now it shall goo as thou readest Zacharias. xiij. I will smyte the sheparde and the shepe of the floc\u00a6ke shalbe scatered. Now shall my father lea\u2223ve me in the ha\u0304des of ye weked & ye also shal be forsake\u0304 a\u0304d destitute of fayth / & shall trust in youre selves & in youre awne provision & in youre awne defence. Christ gave no com\u00a6maundemente / but prophesied what shuld happen. And they because they vnderstode hym not / answered here are two swerdes. And Christe to make an ende of soch baby\u2223lynge answered two is ynough. For yf he had\ncommaunded every man to by a swerde / how had two bene ynough? Also yf two we\u00a6re ynough / and pertayned to the Pope on\u2223ly / why are they all commaunded to by\u2223every man a swerde? By the swerde ther\u00a6fore Christe prophesied that they shul\u2223de be lafte vnto their awne defe\u0304ce. And two swerdes were ynough: yee never a one had bene ynough. For yf every one of them had had ten swerdes they wolde have fled yer mydnyghte.\nIn the same chapter of Luke not The disciples asked at the last supper who would be the greatest. And Christ rebuked them and said it was an unholy thing and there should be no such thing among them, but that the greatest should be as the least, and that to be great was to serve as Christ did. But this text, because it is clearer than the sun, they cannot make sophistry of it, therefore, they will not hear it or let others know it. For as much as you partly see the falsity of our prelates, how all their study is to deceive us and keep us in darkness, to sit as gods in our consciences and handle us at their pleasure and lead us according to their lusts: therefore, I read the text, get you to God's word, and try all doctrine against it, receiving nothing contrary to the open texts, nothing contrary to the general articles of the faith, nothing contrary to the living and practicing of Christ and his apostles. Fathers and teachers. And when they cry \"fathers, fathers,\" remember that it was the fathers who both blinded and robbed the whole world and brought us into this captivity where we are enforced to keep us still. Furthermore, just as they were fathers to us in the olden times, so will these foul monsters be fathers to those who come after us, and the heretics who follow us will cry of these and of their deeds as fathers, fathers, as these cry out, fathers, fathers, of those who are past. And as we feel our fathers, so did those who were past feel their fathers: neither were there in the world any other fathers than such as we both say we have felt for these many hundred years, as the decrees bear record and the stories and chronicles well testify. If God's word appeared anywhere, they all agreed against it. When they had brought that to a sleep, they strove one with another about their own traditions, and one pope condemned another's decrees, and there were some times two, even three popes at once. And one bishop went to law. With other one another and cursed one another for their own fantasies and such things as they had falsely obtained. And the greatest saints are they who most defended the liberties of the church, which they falsely obtained with blind kings. The world had no rest for these many hundreds of years due to reforming of friars and monks and ceasing of schisms among our clergy. And as for the holy doctors, such as Augustine, Hieronymus, Cyprian, Chrysostom, and Bede, they will not hear this. If they wrote anything negligently, as they were men, they drew it clean contrary to their meaning, and therefore triumphed. Those doctors knew of no authority that one bishop should have above another; neither did they ever dream of such a thing or of pardons or scourging of purgatory, as they have feigned. Miracles, miracles. And when they cry miracles, miracles, remember that God has made an everlasting testament with us in Christ's blood against. which we may not receive any miracles, neither Paul himself, if he came again to the Galatians through his own teaching, nor the preaching of angels in heaven. The woman of Tiberias was a sole miracle. Therefore, either they are no miracles but they have feigned them (as is the miracle of Saint Peter at Westminster), or else, if there are miracles that confirm doctrines contrary to God's word, then they are from the devil (as the maid of Ipswich and of Kent). The armor of the spiritual life.\n\nSince they arm themselves against us with all their arguments and persuasions of carnal wisdom, with worldly similes, with shadows, with false allegories, with false expositions of scripture contrary to the living and practicing of Christ and the Apostles, with lies and false miracles, With false names and disguising hypocrisy, with the authorities of the fathers and lastly with the violence of the temporal sword: The armor of a Christian is God's word and faith. Therefore, do the contrary and arm yourself to defend with all, as Paul teaches in the last chapter to the Ephesians. Gird on the sword of the Spirit, which is God's word, and take the shield of faith, which is not to believe a tale of Robyn Hode or Gestus Romanorum or of the Chronicles, but to believe God's word that lasts forever.\n\nAnd when the Pope, with his falsehood, calls for total authority above king and emperor: Set before you the five and twenty chapters of Saint Matthew. Where Christ commanded Peter to put up his sword. And set before you 2 Corinthians 10, where he says the weapons of our warfare are not carnal things, but mighty in God to bring all things into captivity under the obedience of Christ. That is, the weapons are God's word. doctrine should not wield swords of iron and steel, and set before the doctrine of Christ and his Apostles and their practice.\n\nAnd when the Pope claims authority over his bishops and all the congregation of Christ through Peter's succession, refer to the first acts where Peter, for all his authority, put no one in the place of Judas, but all the apostles chose two indifferently and cast lots, desiring God to temper them, so that the lot might fall on the most able. Acts 6:1-5. The apostles sent Peter and in the 12th call, he was summoned to account and to give an account of what he had done.\n\nAnd when the Pope's law commands, saying: \"though the Pope may live weakly and draw through his evil example innumerable thousands unto hell,\" yet see that no man presumes to rebuke him, for he is head over all and no one is over him: set before Galatians 2. Where Paul rebukes Peter openly. And see how he will have no authority over them in Corinthians and the Galatians. And because he could not teach the high apostles anything new through his preaching and actions, therefore he will be equal to the best. The friars say that they do more than their duty when they preach and are not bound to do so. They say, \"We are bound to say our services and that is our duty. Preaching is more than we are bound to do.\" Set before you how Christ's blood shedding has bound us to love one another with all our might and to do the utmost of our power one to another. Paul says in 1 Corinthians ix, \"Woe is to me if I do not preach: woe is to him that has the ability to help his neighbor and make him better and does not.\" If they believe it is more than their duty to preach Christ to you than it is to pray that you come to the knowledge of Christ, then it is no wonder. Though they take such great labor and wages to keep you there, and when they cry out furiously, hold the heretics to the wall, and if they will not recant, burn them without more ado. Reason: it is an article condemned by the fathers. Set before them the saying of Peter (3:15): \"Be ready always to give an answer for the hope that is in you, with meekness and fear.\" The Jews and their hopes, which had as much authority over them as ours over us, condemned Christ and his doctrine. If it is enough to say that the fathers have condemned it, then the Jews are to be excused; they are yet in the right way, and we in the false. But if the Jews are bound to look in the scripture and see whether their fathers have done right or wrong, we are likewise bound to look in the scripture and believe nothing without a scriptural reason. And defend yourself against all manner of weaknesses of our spirits, armed all way with God's word and with a strong and steadfast faith in it. Without God's word, do nothing. And add nothing to his word, nor take anything from it, as Moses teaches everywhere. God requires obedience to his word and abhors all good intentions and good zeal which are without God's word. For they are nothing else than plain idolatry and worshiping of false gods. In Christ is rest for conscience only. And remember that Christ is the end of all things. He alone is our resting place and he is our peace. Ephesians second chapter. For there is no salvation in any other name, so is there no peace. In any other name, thou shalt never have rest in thy soul, nor shall the worm of conscience ever cease to gnaw at thy heart until thou comest to Christ: until thou hearest the glad tidings that God, for His sake, hath freely forgiven all. If thou trustest in thy works, there is no rest. Thou shalt think: Have I not done enough? Did I not love as I should in doing it? Was I not as glad to receive help at my need as I would be to do it? Have I left this or that undone and such like. If thou trustest in confession, then shall thou think: Have I told all? Have I told all the circumstances? Did I repent enough? Had I as great sorrow in my repentance for my sins as I had pleasure in doing them? Likewise, in our holy pardons and pilgrimages, thou gettest no rest. For thou sayest that the very Gods themselves, who sell their pardons so cheap or sometimes give them freely for glory's sake, trust not in them themselves. The build colleges and make perpetuities to be prayed for forever. And load the lips of their servants or chaplains with so many masses and dirges and long services that I have known of some who have bid the devil take their founders' souls for very impatience and weariness of such painstaking labor. Do good deeds and trust in Christ. As pertaining to good deeds therefore, do the best you can and desire God to give you strength to do better daily, but in Christ put your trust and in the pardons and promises that God has made for his sake, and on that rock build your house and there dwell. For there only shall you be sure from all storms and tempests and from all cunning assaults of our weak spirits which stir with all falsehood to undermine us. And the God of all mercy give you the grace to do so, to whom be glory forever. Amen.\n\nI have described unto you the obedience of children, servants, wives, and subjects. These four orders are of God's making and the rules thereof are God's word. He that keeps them shall be blessed: you are blessed all. If anyone is unwilling or has a stubborn and rebellious mind and withdraws himself from any of these [religious orders], let him not think that he can escape the wrath of God by doing so, in obeying man-made rules and traditions. If you have turned your head from the worship of your father and broken his commandments, should you think that you will escape the consequences? Because we are blind, God has appointed in the scripture how we should serve him and please him. Regarding his own person, he is abundantly pleased when we believe his promises and the holy testament that he has made to us in Christ, and for the mercy that he showed there. I declared that God has taken all vengeance into his own hands and will avenge all wrongs himself, either through the powers or officers appointed for that purpose, or else, if they are negligent, he will send curses upon the transgressors and destroy them with his secret judgments. I also showed that. Whoever obtains himself is damned in the dead doing and falls into the hands of the temporal sword, because he takes God's office upon himself and robs God of his highest honor in that he will not patiently endure his judgment. I showed you the authority of princes; they are in God's stead and cannot be resisted, however evil they may be; they must be respected until the wrath of God is upon them. Never later, if they command evil, we must then disobey and say we are otherwise commanded by God; but not to rise against them. They will kill us then, you say. Therefore, I say, a Christian is called to suffer even the bitter death for his hope's sake and because he does no evil. I also showed that kings and rulers, however evil they may be, are yet a great gift of God's goodness and protect us from a thousand things we do not see. I proved that all men, without exception, are under the temporal sword, whatever names they give themselves. Because the priest is chosen from the laity to teach obedience, is it a lawful cause for him to disobey? Because he preaches that you should not steal, is it therefore lawful for him to steal unpunished? Because you teach me that I may not kill, and if I do, the king must kill me again, is it therefore lawful for you to kill and go free? Or rather, is it more fitting that you, who are my guide, should walk before me on the right way? The priests of the old law, with their high bishop Aaron and all his successors, though anointed by God's commandment and appointed to serve God in his temple and exempt from all offices and worldly matters, were yet never the less under the temporal sword if they broke the laws. Christ says to Peter, \"All that take the sword shall perish by the sword.\" There is no exception. Paul says, \"All souls must obey.\" There is no exception. Paul himself is not exempt. God Whoever sheds man's blood, by me his blood shall be shed. There is no exception. More over, Christ became poor to make others rich and bound to make others free. He left also with his disciples the law of love. Love seeks not its own profit, but that of its neighbor; love does not seek its own freedom, but becomes the servant of its neighbor. The pope has a law that none of his priests may be secure. Therefore, damned are the spiritual ones by all of God's laws, which through falsehood and disguised hypocrisy have sought great profit, great riches, great authority, and great liberties, and have oppressed the laity and brought them into subjection and bondage, and have set up franchises in all towns and villages for whoever robs, murders, or betrays them, even the king's person also. I have proven that no king has the power to grant them such liberties; they are equally damned. For their behaving, as they should for their false purchasing. For as God gives the father power over his children: even so he gives him a commandment to execute it and not to suffer them to do wickedly unpunished, but to their damnation, as thou mayest see by Hely the high priest and others. And as the master has authority over his servants: even so he has a commandment to govern them. And as the husband is head over his wife: even so he has a commandment to rule her appetites and is damned if he suffers her to be an adulteress and a loose liver, or submits himself to her and makes her his head. And even in like manner as God makes the king head over his realm, so gives he him commandment to execute the laws upon all men indiscriminately. For the law is God's and not the kings'. The king is but a servant to execute God's law and not to rule according to his own imagination.\n\nI also showed that the law and the king are to be feared, as things that were given in fire and in thunder and lightning. I showed the reasons why rulers are evil and how we might obtain better ones. I also explained how bitter medicines evil princes are to righteous Christian men. I declared that those whom God has made governors in the world should rule if they are Christian. They should remember they are heads and arms to defend the body, to minister peace, health, and wealth, and even to save the body. King, subject, master, servant are names in the world, but not in Christ. In Christ, we are all one and even brothers. No man is his own, but we are all Christ's servants bought with Christ's blood. Therefore, no man should seek himself or his own profit, but Christ and His will. In Christ, no man rules as a king over his subjects or a master over his servants, but serves as one hand does to another and as the hands do to the feet and the feet to the hands, as you say. We serve not as slaves to masters, but as those bought with Christ's blood serve Christ Himself. We are all servants to Christ here. For whatever we do to one another in Christ's name, that we do to Christ, and the reward for that we will receive from Christ. The king counts his commands as coming from Christ Himself and willingly seeks their obedience, requiring no more than is sufficient to maintain peace and unity and to defend the realm. They obey willingly and lovingly, as to Christ. And every man seeks his reward from Christ.\n\nI warned the judges not to take an example in ministering their offices from our spirituality, which is bought and sold to do the will of Satan, but from the scripture where they have their authority. Let that which is secret remain secret until God reveals it, for it is more cruel to break into a man's heart and compel him to put either his soul or body in jeopardy. The king ought to rid his realm of the wily tyranny of the hypocrites and bring them under his laws. He should learn and hear, looking to the causes he intends to punish, and not believe the hypocrites, giving them his sword to kill whom they will. The king should consider what he has spent in the Pope's quarrel since he became king. The first voyage cost twenty-four thousand pounds. Add to that what has been spent by sea and land between us and the French and Scots, in trials and embassies, and what has been sent secretly from the realm to maintain our holy father. I doubt not that this will surpass the sum of forty or one hundred thousand pounds. For we had no cause to spend a penny but for our holy father. Therefore, the king ought to make them pay this. The king should pay every farthing and fetch it out of their mysteries, crosses, shrines, and all manner of treasure of the church, and pay it to his commons again. Not only that which the Cardinal and his bishops compelled the commons to lend and made them swear with such an example of tyranny as was never before thought on; but also all that he has gathered. Or else by the commons' consent to keep it in store for the defense of the realm. The king ought to look in the chronicles what the popes have done to kings in times past and make them restore it also. And ought to take away from them their lands which they have obtained with their false prayers and restore it to the right heirs again, or with consent and advice, turn them unto the maintaining of the poor and bringing up of youth virtuously and to maintaining necessary officers and ministers for the defense of the commons.\n\nIf he will not do it: the commons ought to take patience and take it for God's scourge and think. that God has blessed the king on account of their sins and committed their cause to God. And then God will bring a plague upon them and drive them out of his temple after his wonderful judgment.\n\nOn the other side, I have also spoken of the weakness of the spirituality, the falsehood of the bishops, and the tyranny of the Pope. I have described how they have disguised themselves, borrowing some of their popes from the Jews and some from the laity. And with subtle ways, they have turned the obedience that should be given to God's ordinance into their own. They have put God's testimony and truth aside and set up their own traditions and lies, in which they have taught the people to believe and thereby sit in their consciences as if they were God. By this means, they have robbed the world of lands and goods, of peace and unity, and of all temporal authority, and have brought the people into the ignorance of God and have helped to provoke God's wrath upon all realms, particularly upon the kings. Whom they have robed (I speak not of) They believe they are most Christian when they live worldly things only, but even of their natural wits. They make them believe that they are most Christ-like when they live abominably and will not tolerate anyone in their realms who believes in Christ. They are defenders of the faith when they burn the Gospels and the promises of God, from which all faith springs.\n\nI showed how they have misrepresented Christ as king and emperor out of their rooms, and how they have created a separate kingdom which they first obtained by deceiving princes, and now pervert the entire scripture to prove that they have such authority from God. The greatest cause of this persecution is that the laity see how falsely they cite the places in the scripture.\n\nThey have feigned confession for the same purpose to establish their kingdom. The bishop knows the confession of whom he wishes to expel through all his diseases. You and his chancellor command the spiritual father to deliver it. The Pope and his Cardinals and Bishops know the confessions of the emperors and all lords. And through confession, they know them. If anyone believes in Christ, they know him through confession. Confess where you will - at Sion charterhouse or at the observants - your confession is well known. And you, if you believe in Christ, are awaited. Wonderful are the things that are wrought thereby. The wife is feared and compelled to utter not only her own secrets but also her husband's and the servant his master's. Besides that, through confession they quench the faith in all God's promises and take away the effect and virtue of all the sacraments of Christ.\n\nThey have also corrupted the saints' loves with lies and feigned miracles and have put many things out of the sentence or under a great curse - such as raising rents and fines, and whatever wickedness they themselves do, and have put a great part of it. For we must remove false stories and chronicles, lest their falsity becomes apparent. For there is no scheme or disorder, whether it be in the temporal regime or in the spiritual, that is not the chief cause and very foundation and spring, as we say, the wellhead, so that it is impossible to preach against any mischief except by beginning with them or to set any reform in the world except by reforming them first. Now they are entrenched and unyielding, like Pharaoh, and will not bow to any right way or order. Therefore, they persecute God's word and its preachers and, on the other hand, lie in wait for all princes and stir up all mischief in the world and send them to war or occupy their minds there with or with other voluptuousness, lest they should have less time to hear the word of God and to set order in their realms. By this means is all thing ministered and by this are all kings ruled: you, in every king's court, sit you year after year, persuading him. Every king does as they please, and both believe and act accordingly. No king or realm has rest for their busyness. Behold King Henry the Fifth, whom they sent out for such a purpose as they sent out our king who now is. Observe how the realm is inhabited. Ask where the good towns and their walls and the people who were accustomed to be there are now, as well as where the royal blood of the realm has become. Turn your eyes wherever you will and you shall see nothing prosperous but their soft policy. Moreover, it is flowing water: you and I trust it will soon be a full sea.\n\nIn all their doings, though they pretend outwardly the honor of God or a commonwealth/their intent and secret counsel is only to bring all under their power and to remove from their way whoever obstructs them or is too powerful for them. As when they sent the princes to Jerusalem to conquer the holy land and to fight against the Turks. Whatever they pretend outwardly. their secret entente is while the princes there conquer them more with bishops' tricks, to conquer their lands in the meantime with their false hypocrisy and to bring all under them. This is easily perceivable by the fact that they will not let us know the truth of Christ. And when they are in power, they are tyrants above all tyrants, whether they be Turks or Saracens. How do they provide for testimonies? How are causes of marriage settled? Or if any man dies intestate? If a poor man dies and leaves his wife and half a dozen young children and only one cow to support them, what will they have for a mortuary? Let come what may for wife and children. You let anything be done against their pleasure and they will.\n\nRead the chronicles of England (from which they have put a great part of their wickedness) and you shall find them all ways both rebellious and disobedient to the kings, as well as curly and unwelcoming. Whenever all the realm gave the king something, they would. maynte him in his right / they would not give a mitige. Consider the story of King John, in which I doubt not that they have put the best and fairest for themselves and the worst of King John. For I suppose they make the chronicles themselves. Compare the doings there of holy church (as they ever call it) to the learning of Christ and his Apostles. Did not the legate of Rome absolve all the lords of the realm of their due obedience which they ought to the king, by the ordinance of God? Would he not have cursed the king with his solemn pomp, because he would have done that which God commands every king to do, and why God has put the sword in every king's hand? That is to wit, because King John would have punished a wicked clerk who had coined false money. Let me die who had not done such great sins, but the clerk must go scot-free. Set not the Pope also unto the king of France remission of his sins to go and conquer King John's realm. So. Now remission of sins comes not by faith in the testament that God made in Christ's blood, but by fighting and murdering for the pope's pleasure. Lastly, King John was not willing to deliver his crown to the legate and yield up his realm to the pope. Therefore, we pay Peter's pence. They might be called the polling pence of false prophets enough. They care not by what means they come by their purpose. War and conquering of lands is their harvest. The weaker the people are, the more they have the hypocrites in reverence. The more they fear them and the more they believe in them. And those who conquer other lands, when they die, make them their heirs to be prayed for forever. Let one conquest come more in the realm, and you shall see them get yet as much more as they have (if they can keep down God's word that their juggling comes not to light). You shall see them take the realm whole into their hands and crown one of themselves king. \"The land shall be shortly conquered. The stars of the scripture promise us no other fortune, as long as we deny Christ and refuse to let him reign over us, but will remain in darkness under Antichrist and Anti-Christ's possession, burning the Gospel of Christ and defeating a faith that cannot stand with his holy testament. If any man sheds blood in the church, it shall be interdicted until he has paid for the halowige. If he is not able to pay, the parish must pay or else it shall remain interdicted. They will be avenged upon those who never offended. This was fully prophesied of them by Paul in the second epistle to Timothy, chapter iii. Some man will say, wouldst thou that I should fight in the church unpunished? Nay, but let the king ordain a punishment for them, as he does for those who fight in his palace, and let not the whole parish be troubled on account of one fault. And as for their halowige, it is the juggling of Antichrist.\" A Christian is the temple of God and of the Holy Ghost, sanctified in Christ's blood. A Christian is holy in himself by reason of the spirit that dwells in him, and the place where he is is holy because of him, whether he be in the field or the town. A Christian husband sanctifies an unchristian wife and a Christian wife an unchristian husband (as concerning the use of matrimony), says Paul to the Corinthians. If now while we seek to be sanctified in Christ, we are found unholy and must be sanctified by the ground or place or walls, then Christ died in vain. Howbeit Antichrist must have a place to sit in men's consciences and to make them fear where there is no fear, and to rob them of their faith and to make them trust in that which cannot help them, and to seek holiness in that which is not holy in itself.\n\nAfter the old king of France was brought down from Italy, mark what pageants have been played and what are yet playing to separate us from the Emperor (lest by the). The help or aid of us should enable him to recover his right from the Pope, and unite us with the French men, whose might the Pope ever asserts to keep the Emperor from Italy. What reason is there for any king to marry his daughter or son, or make peace or good ordinance for the wealth of his realm? For it will no longer last than it is profitable to them. Their treason is so secret that the world cannot perceive it. They disguise those things which they are only causing and simulate harmony among themselves when they are most agreed. One will hold this and another will dispute the contrary: But the conclusion will be that most maintain their falsehood, though God's word be never so contrary. What have they wrought in our days, you and what work yet, to the perpetual dishonor of the king and rebuke of the realm and shame of all nations in whatever realms they go?\n\nI have partly related to you the malicious blindness of the Bishop of Rochester, his juggling. his conveyance / his fox-like wiles / his behavior contrary to their own doctrine, and have set him as an example to judge all others by. Whoever you are that reads this, I exhort you in Christ to compare his sermon and that which I have written with the scripture and judge. You will find in the authority of our holy fathers what it means to be great and how to know the greatest.\n\nThe following is why I cannot be allowed to rule temporal offices, which is the falsehood of the bishops. You will find there miracles and ceremonies without signification, false anointing and lying signs, false names, and how the spiritual are disguised in falsehood, and how they lead the people into darkness and do all things in Latin together and for their piety's sake. Their polling is like a soaking consumption where a man complains of weakness and faintness and does not know whence his disease comes: it is like a pocket that frets inwardly and consumes the very marrow of the man. \"There you have the reason why kings cannot gain knowledge of the truth. The spirits hide it from them and cater to their desires at all points, deceiving both them and their true friends, laying traps for them, and never leaving them until they have blinded them with their sophistry and ensnared them. And once the king is captive, they compel all the rest through the king's sword. If any man refuses to obey them, right or wrong, they cite him, suspend him, and curse or excommunicate him. If he still disobeys, they deliver him to Pilate, that is, to temporal officers, to destroy him. Lastly, you find the very cause of all persecution, which is the preaching against hypocrisy.\n\nNow let us discuss the sacraments, where you say that the work of the sacrament does not save but the faith in the promise it signifies justifies us only.\" thou art mistaken if you believe a priest is merely a servant, tasked only with teaching. Anything more he assumes, such as administering the sacraments of Christ (which is also teaching), is falsehood.\n\nThen there's the issue of how they manipulate certain ceremonies and turn them into merchandise through feigned words, penance, pena et culpa, satisfaction, attrition, character, and purgatory. Through confession, they make the sacraments and all their promises ineffective or worthless. You claim that absolving is but preaching promises and cursing or excommunicating is preaching the law, and that their power and keys are sources of false miracles and prayer to saints. You also assert that having faith where God has not made a promise is idolatry. Furthermore, you point out how the Pope exalts himself above God and commands God. obey his tyranny. Lastly, only those who are called should preach. Then comes the false brotherhood of monks and friars. For Christ has desired nothing with them. Through them, you gain no favor. You must offer to their false beliefs and then pray bitterly for them. There you have the cause: Christ is the only reason why God does anything for us and hears our complaints. And there you have doctrine for knowing and being sure that you are elected and have God's spirit in you. And there you learn to test the doctrine of your spirits.\n\nFollow the four senses of scripture. Of these, three are not senses, and the fourth is the literal sense, which the Pope has taken for himself. It may have no other meaning than what pleases his fatherhood. We must abide by his interpretation. And as his beliefs take us, so must we think, though it be impossible.\n\nAaron lv\nAbsolution C\nAdversity is profitable xlvii\nAntichrist is known. by his death, the antichrist turns the rotes upwards, xvj.\nannoynting is borrowed from the Jews, lxxxi.\nannoynting / Christ was annoynted, lxx.\nannoyting / apostles were not annoyted, lxxi.\nannelinge, cvij.\napostles were long weak, xxvii.\napostles who slew them and why, lxxxi.\napostles had like authority, lvi.\narmor of a Christian man, cxlvi.\narmor of the spiritual man, idem.\nAristotle & scripture are contrary, xv.\nAristotle, xv.\na\nallegories, cxxix.\nallegories, the right use of them, cccx.\nallegories are no sense of scripture, idem.\nallegories prove nothing, cccxii.\nallegory must be proved with an open text, idee.\nallegories have destroyed the faith, idem.\nauthority of the Pope is improved, liii.\nauthority that Christ gave his disciples, ci.\nauthority of Paul's Gospel, lx.\nauthority of the Pope's successors is to preach, cxl.\nBadges, lxxxiii.\nbaptism, lxxxix.\nbaptism lasts ever, C.\nbaptizing of belles, cv.\nbelief is all to our spiritual well-being, cxxvi.\nbedgers ought none to be, lxxii.\nbishops betray through confession, cxi.\nbishops divide all among themselves. the reasons why bishops are considered gods on earth. (lx)\nBishops have ministered both Christ's kingdom. (lx)\nHow bishops bind (at the head). xxxi\nBishops cannot rule temporally and spiritually both. (lv)\nBishops number xxviij.xxxix\nWhat does the title \"bishop\" signify. lxxi\nBishops will let no layman know what they do. lxxiiij\nThose bishops who preach are not of God. lxxv\nHow soft are bishops. lxxxvi\nHow bishops teach kings. vi\nBinding and loosing. cj.cij.liiij.cxliij.ciiij\nThe blessing of bishops. cij\nThe blessing of the apostles, idem.\nWhat does it mean. xcij\nWhat borrowed speech. cxxx\nHow to come out of bodage. xlvj\nThe care of a Christian man. x\nCeremonies are esteemed in the hand. cvij\nCeremonies do not bring the Holy Ghost. cv\nDid Coremas perform miracles but through faith. lxviij\nWhat do ceremonies signify, should they tell. lxix\nThe judgment of ceremonies, what is it. idem\nChastising pertains to all God's children. ix\nChrist was accused of insurrection. xxj\nWho slew Christ and why. lxxxi\nChrist is a traitor. children should be brought up. lxxxi\ncharacter xcvi\na Christian receives all of God's grace xlii\na Christian can only suffer xli\nChrist prophesies about antichrist cii\nChrist is our satisfactionxcix\nChrist is a gift given to sinners cxxii\nChrist is all in all cccxlii\nChrist knows nothing worldly ccxv\nWhy we do not come to Christ cxxii\nChrist is the rock cxli\nChrist is the only rest for the conscience cl\ncontrition xcvi\ncostumes have become holy xix\nconfession torments the conscience lxxxiij\nnarrow consciences lxxxv\nconjurations lxxvii\nconfession cxii.xxxix.xli.lxxvii\nconfession is put down among the Greeks.xcvii\nconfess to him whom you have offended.xcix\ncounterfeit keys liii\nconfirmation cv\nthe conscience has no rest but in Christ cl\ncross of Christ cxxvi\npriests do not know what a Bible means xiij\nWhat curse follows breaking of the law.xxx\nThe curse is to be feared ci\nTo curse one commands God the Pope cii\nThey curse four times in a year lxxxiiij\nHow they curse. marches of Wales. ciii.\ncursing what it means cxlii.\nDavid V xxxi cccxv.\nDevils have none of Paul's faith lxvii.\nGood deeds do God look on cxxi.\nDeeds of mercy which you hypocrites teach lxxx.\nA dead declares what a man is xli.\nA dead fulfills the law before it world. xli.\nA dead makes feeling and certifies the heart and justifies before the worldxcv.\nDeacon: what it is & his duty lxx.\nGood deeds must we do but trust in Christ cl.\nDisorder of school doctrine xvi.\nDispense to keep whores does the pope lxxi.\nDisobedience is a spiritual thing xxix.\nThe doctrine of Christ is peaceable xxii.\nDoctors are numbered one against another xv.\nDoctrine of the pope commands mother xx.\nDoctrine of the pope is bloody xxii.\nDoctrine of God will God defend idem.\nDoctrine of hypocrites: how to know cccxvii.\n\u00b6Elect: fall and why x.\nExample of false expounding scripture. cxlv.clxli.\n\u00b6Faith is tried iv.\nFaith is the root where love springs lxv.xli.\nFaith drives away devils lxvi.\nFaith: how Paul & James take. faith is the rock (1)\nfalse names 387\nfalse similitudes 19\nfalse anointed 272.273\nfalse martyrs 69\nfalse miracles 53\nfalse prophet & how to know him 54\nfaith did you the miracle, not the ceremony 369\nfather and mother 25\nfaith without a promise is idolatry. 112\nfathers / fathers 68\nfear 53\nfirst mass 121\nflock of Christ is a little flock 22\nfour senses of scripture 139\nbrethren 125.101.49\nfreewill 53\nfree chapel 116\n\u00b6Gildas 11\ngod destroys one with another 227\ngospel what it signifies 11\ngod how he ought to be served 149\ngod what thing he is 19\ngod looks on good deeds 623\ngospel of Paul 11\ngrace what it is 53\ngrace / to know what increases it idem\n\u00b6Hallowing of churches &c. 125\nheaven comes by Christ 35\nholy days 12\nholy days how they came up 121\nhusband how he should rule his wife 49\n\u00b6Joseph v\njudges what their duty is 45\njudges are warned idem\njudges 30\njustifying what it means. iustifying the dead, xcvi\nwas Judas a priest, ciiij\nReies liij.liiij, counterfeited keys liiij,\nkeys, how Peter practiced them, idem,\nkings are down, lxxxiij,\nthe king only ought to punish sin, lxxviij,\nkings are captive, lxxviij,\nkings ought to know what they do, lxxix,\nkings are the pope's hangmen, lxxx,\nhow kings ought to rule, li.lxxviij,\nthe king was given in thunder, xliiij,\nkings are warned, liij,\nkings xxxi.xxxij,\nkings have no power to give the spirits such liberties, xxxiij.xxxiiij,\nthe king is a great benefit, xxxiij,\nkings have a judge, lxxxvij,\nkings have nothing to do but to wait on the pope's pleasure, xxxviij,\nkings are sworn to the bishops, cxi\nWhy were lands given to the spirituals, lxxij?\nWhy does the law serve, xliij?\nLawyers laid heavy burdens, lxxxiij,\nA layman cannot rule and why, lxvij?\nLatin destroys the faith, cvij,\nAll in Latin, lxxiiij.ciiij,\nThe law was given in thunder, xliiij,\nThe law: he that loveth not hath no part with Christ, cxxviij. law is our mark CXVII\nlaw if we love it certifies that we are God's sons IDEM\nlife LIV\nliberty XXII\nlying signs LXVIII\nallegory proves the literal sense CXLII\nlitera occidit, the literal sense kills is expounded CXLIII\nliteral sense is spiritual CCCII\nlove certifies us that we are God's sons CXVII\nlords L\nlove lasts as long as Christ is in us CXLV\nlove fulfills the law LX\nlove forgets itself and its profit CXLVII\nright ruling CII\nlusts XXXII\nmarriage XXV\nmarriage makes our spirituality shame XXV\nmatrimony is not a sacrament XC\nmasters how they should rule L\nmarriage of the children pertains to their elders XLIX\nfalse martyrs CXIX\nmerits of saints CII\nmerits of Christ IDEM\nmerits are sold IDEM\nmercy does God love and hypocrites sacrifice CXL\nmiracles XXXV, CXV, CXV\nmiracles miracles CXLVI\nmysteries LXVIII\nmiracles why they are false XLV\ntrue miracles mortuaries lxxvj\nmoney bindeth not a Christian man cxxv\nNoe cxxxv\nnette liiij\nnecverse xxxiiij\nObserving testaments lxix\nofferings how they came up lxxij\nofferings lxxvj\nofferings cause miracles cxviij\norders cxlj\norder of teaching xvij\nOne order is holier than another xix\norder of reading doctors xxiiij\nothers unlawful lxxviij\noyle where with ye apostles were annoying. lxxj\nPaul how he proves his authority lxi.lviij\npeace is a Christian man's fighting vi\nparish priest lxxvij\nPaul is greater than the high Apostles and then Peter lviij\nperson xv.lxxvij\npardoner lxxvij.cxlij\nPeter chief of the apostles what it means. lxiij\nPeter we_t never to scold at the arches lxxv\npety pillage lxxvi\npenance xciiij\npenance pena culpa cii\npain taking cviij.cix.cx\nperpetuities lxxxij\nPaul's epistles are gospels lx\nplaces are holier one than another xix\npoetry is good divinity cxxxiij\npope xxxviij\npope's power is improved xxxix\npope dispenses to keep whores lxxiij\npope (at the hand) The text appears to be written in an old and abbreviated form of English, possibly using Roman numerals. Here is the cleaned text:\n\nFour hundred and forty-four.\nThe pope has one kingdom more than the god. LXXV.\nPollaxes eighty-six.\nThe pope is a good fellow, CXLIV.\nThe pope claims power over God, CI.\nThe pope binds angels, IDEM.\nThe pope explains how he reigns under Christ, CIII.\nThe pope is mightier than God, IDEM.\nThe pope is more merciful than God, IDEM.\nThe pope sells Christ's merits, IDEM.\nThe pope commands God to curse, CIIJ.\nThe pope's commands are more feared than God's, LXVIJ.\nThe pope is likened to Ham, CXXXVI.\nThe pope persecutes two.\nPapists will go to heaven through their own making, CXXXVI.\nPhilosophy, XVI.\nPrayer does not help its master, LXXXIJ.\nPrayer was not sold in old time, LXXXIJ.\nPrayer breaks God's commandment, LXXXIXJ.\nThe prayer of faith does miracles, CVI.\nPrayer: what ought I to pray, CXVIIJ.\nPrayer, CXCII.\nTo pray does not bind money, CXCV.\nThe prayer of the spirit: what it takes away, CXCIX.\nPraying to saints, CXLIJ.\nPreachers are one contrary to another, XV.\nPrelates: how they succeed Peter, LXXXV.\nPrelates never taught to obey God, LXXXV.\nPreaching absolves from sin, LIJ.\nPrelates: why they are weak. prestes disguise themselves with the passion lxix (priests hide their passions)\npriests should do and have lxxij (what priests should do and have)\nprelates move war craftily lxxv (prelates move war craftily)\nprelates keep kings low idem (prelates keep kings subdued)\nprelates are faithless lxxxvi (prelates are faithless)\nprelates swear by their honor cxxxv (prelates swear by their honor)\nprelates work secretly lxxxvi (prelates work secretly)\nprelates are clothed in red lxxxviij (priests are clothed in red)\npresbiter xci (priest xci)\npriests should not be anointed idem (priests should not be anointed again)\npriest what is his office idem (what is the priest's office)\npriest what makes the priest xciij (what makes the priest)\npriest is to say an elder lxxi (the priest is to be an elder)\npreaching was the author ite that Christ gave his apostles lix (preaching was the authorization that Christ gave his apostles)\npreacher that is sent how to know him cxij (how to know the true preacher)\npriests understand no Latin xiiij (priests understand no Latin)\npreachers why they are not believed xiij (why preachers are not believed)\nprivey tithes lxxvj (private tithes)\npromises do all and fight for us iiij (promises do all and fight for us)\nprosperity is a curse vij (prosperity is a curse)\npromises comfort x (promises comfort)\nprophets who slew them and why lxxxi (prophets who slew and why)\nprofessing lxxvij (professing)\npromises lawful may not be broken lv (lawful promises may not be broken)\npromises unlawful ought to be broken idee (unlawful promises ought to be broken)\npromises justify xliiij (promises justify)\nProphecy of Christ is fulfilled lxix (the prophecy of Christ is fulfilled)\nprophecy of Christ must be fulfilled lxx (the prophecy of Christ must be fulfilled)\npromises are put out or levelled. (promises are put out or levelled) Promises of the sacrament justify lxxix\npromise is all (at the hand) CVIJ\npromise is left out CVIJ\nauthor's protestation CXIIJ\nfalse prophets what they seek CXLIJ\npurgatory lxxx, xli\nputting on of hands XCIIJ & CVI\npurgatory is the pope's creature CI\npurgatory purges all CCXXIX\n\nQuestions lxxix\nRepentance comes by preaching. LIIJ\nrepentance XCIIJ\nrepentance is signified by baptism idem\nthose who repent are received Xij\nblind reason is the gathering of spiritual things XCVIIJ\na righteous person is a sinner in the law XLVIJ\nrighteousness CCXXXIJ\nRochester LVI, LXI, LXVIII, LXV\nrulers are gods' gifts XLIV\nRuben CCXXXV\nwhy rulers are evil XLIV\nevil rulers are a sign of God's wrath XLV\n\nSaints are prayed to & for LXXXIJ\nsatisfaction is made to man LXX\nsatisfaction makers to God are damned LXXIJ\nsacrament of Christ's body & blood LXXXIX\nsacerdos XC\nsacrament idem\nsatisfaction XCIX\nhow sacraments justify the soul XC\nour satisfaction to God is Christ XCIX\nsacra. How to know the true fro\u0304 ye false. cxiij\nsaintes are but ensamples cxviij\nsacra. of god preach gods worde cv\nsacra. of the pope are dome idem\nsalvacion is with in vs cx\nscripture how it is fasly expound. cxlij.cxlv\nfalse doctrine & scole divinite. lxxxi.cxxxviij\nscole doctrine corrupteth youth lxxxi\nscripture hath but one sense cxxix\nscripture what to seke there in cxxxv\nscripture thou must not se tyll thou be cor\u2223rupte with sophistry xviij\nscala celi lxxxij\nscripture the right waye to vnderdo\u0304de lxxv\nscripture ought to be in the mother to\u0304ge xij\nscripture tryeth all doctrine xvi\nscripture must be sherched xiij\nscripture perteyneth to all men lxxx\nscrip. why it maye not be in english lxij\nservauntes xxviij\nsentuaries xxxiiij\nsectes cxli\nshaven only wilbe spirituall lxxix\nshavinge is borowed of the hethen lxxiij\nsheringe what it signifieth lxxv\nshrift xcvi\nsynne is the best merchaundice that is ciij\nsynnes to know they are forgeven. cvij\nlyenge signes lxxiij\nsinnes are lowsed thorow preachinge liiij\nfalse similitudes xix\nsynner is righteous in Christ xlviij, sinners are we all but there's a difference. similitude without scripture betokens a false prophet cxxxv. Similitudes make no faith idem. Similitudes are no good arguments. cxxxvi. Sofraganes cv, sophisters cxxxi. Spiritual law lxxv. Spiritual things sometimes wine some up. cxxix. Spirit never taught to obey God's ordinance. idee. Spirit. So teach it not no more is learned lxxix. Spirit. Officers, what is their duty lxii. Spirit. Takes servants from their masters xxvii. Spirit will be holier than the layman xci. Spirit ought to obey the temporal sword. xxx. Spirit takes great wages & teaches not xli. Spirit. Pray not that we may come to the knowledge of Christ cxv. Spirit. Sings when others weep cxxix.\n\nTemporal sword xxx. Testament lxxvi. Tempting of God cxxxix. Tyrants cannot do what they will ix. Tithes are not God's commandment lxx. Tithes lxxvi. Totquot lxxv. Tribulation is our baptism v. Tribulation is a blessing idem. Tribulation is God's gift idem. Tri. Certifies. vs. we are chosen VIII\ntropological sophists CCCXXI\ntrouble follows true preaching XXII\n\u00b6Vegetable concern pertains to the officer LXXVII\nvengeance or wrath XI\nvicar XV.LXXV\nvoluntary CV\n\u00b6 Wedlock XC\nweak should be taught CXVII\nwisdom of the serpent VI\nwisdom of the mother makes no faith CXXXVII\nword of God makes faith identical\nwisdom of the mother is idolatry XIX\nword of God must be persecuted II\nword of God fights against hypocrites III\nword of God is not cause of evil XXI\nword of God should judge doctrines LXXXVII\nworldly wisdom XXXV\nword of God pertains to all me LXXXVI\nworshiping of saints CXIX CXV\nworking without a promise saves not CVI\nworks CXLIX CX\n\u00b6Hypocrites / by what craft they fight against God's word III\nhypocrisy / twitch not that scab LXXXVII\nhypocrites / how they bind & loose LXXXI\nhypocrites love sacrifice & offerings CCCXXI\nThe .xviij / life / first side .xx. line / for the text / read the circumstances of the text. le. xx / sy. ii / ly. vii / report / read record le. \"As God purges and justifies the heart through faith, so he purges and justifies the body through works, making us perfect in both body and soul, in the likeness of Christ. (Exodus 40:32) / (Leviticus 25:55) / (Deuteronomy 40:31) / (Redaction 33:1) / (Psalms 45:1) / (Syriac i, xxix) / (Deuteronomy 40:22) / Read thus the text.\n\nAs God purges and justifies the heart through preaching faith, so he purges and justifies the body through working deeds, making us perfect in both body and soul, in the likeness of Christ. (Exodus 40:32) / (Leviticus 25:55) / (Deuteronomy 40:31) / (Redaction 33:1) / (Psalms 45:1)\n\nLet the sea rise as high as it will. (Isaiah 57:20) / (Syriac i, x) / (No sense) / (Syriac 44:3) / (Syriac i, iij) / (Put there to and the law is our work.)\n\nAt Marlborough in the land of Hesse, The second day of October, Anno Domini 1428. By me, Hans Luft.\"", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "That faith justifies us before we bring forth any good work, for as a husband marries his wife before he can have any lawful children by her. Furthermore, a husband does not marry his wife so that she should continue unfruitful as before and in the state of virginity (where it was impossible for her to bear fruit), but rather, he makes her fruitful. So faith justifies us, not that it marries us to God so that we should continue unfruitful as before, but that He should put the seed of His holy spirit in us (as Saint John calls it in his first epistle) and make us fruitful. For Paul writes in Ephesians 2: By grace you have been saved through faith, and this is not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. Grace and peace with all manner of spiritual feeling and living worthiness of the kindness of Christ be with the reader and with all who desire the will of God. The reason I set my name before this little treatise and have not rather done it in the New Testament is that then I followed the example of Christ, who exhorts men (Matt. 6:1) to do their good deeds secretly and to be content with the conscience of well-doing, and that God sees us and patiently endures the reward of the last day which Christ has purchased for us, and now would willingly do likewise, but am compelled otherwise to do. While I abode with a faithful companion, who has now taken another voyage away from him/her to preach Christ where I suppose he was never yet preached (God, who put it in his heart to go there, send his spirit with him and encourage him and bring his purpose to good effect), one William Roye, a somewhat cunning man, came to me and offered his help. As long as he had no money, I could rule him. But as soon as he had obtained some, he became like himself again. Nevertheless, I allowed all things that were necessary, which I could not do alone without one to write and help me compare the texts together. When that was ended, I took my leave and bid him farewell for our two lives, and as I said, a day longer. After we were parted, he went and gained new friends, which thing he passes all that I yet knew. And after he had amassed money, he went to Argentina, where he claimed wonderful abilities and boasted of no small things. A year after that, and 12 months before the printing of this work, came Jerome, a brother from Grenwich, also through worms to Argentina, saying that he intended to be a disciple of Christ and to keep (as God would grant him grace) the profession of his baptism, and to earn his living with his hands, and to no longer be idle and among the sweet labor of those captives whom they had taught not to believe in Christ: but in cut shows and russet coats. I, Jerome, with all diligence, warned him of Royal's boldness and exhorted him to beware of him and to walk quietly and with all patience and long suffering, according to the example of Christ and his Apostles, which thing he also promised me. Nevertheless, when he came to Argente, William Roye (whose company is able not only to make fools mad but also to discover the wisest at first sight and appearance) received him and set him to work to make copies, while he himself translated a dialogue from Latin into English. In the prologue of it, he promises more than I fear he will ever pay. Paul says the second Pistol to Timothy in the second chapter: a servant of the Lord must not strive but be peaceful to all men, and ready to teach, and one who can suffer evil with meekness, and who can admonish those who resist. If God at any time gives them repentance to know the truth. It does not become the Lord's servant to use railing rhymes, but God's words which is the right weapon to slay sin, vice, and all iniquity. The scripture of God is good to teach and improve. II Timothy iii. and II Thessalonians ii. Paul speaks of Antichrist, whom the Lord will destroy with the spirit or breath of his mouth, that is, with the word of God. 2 Corinthians 10: The weapons of our warfare are not carnal things, but mighty in God to bring down strongholds, and to cast down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ. The word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from God's sight, but all are naked and exposed to the eyes of him to whom we must give account. Let us not be discouraged if some walk disorderly, nor let the wickedness of Judas cause us to despise the doctrine of his fellows. No man should think that Stephen was a false teacher because Nicolas, who was chosen to minister to the widows with him (Acts 6), later fell into great heresies. Good and evil go always together. Note that Antichrist is not an outward thing, that is, a man who should suddenly appear with wonders, as our fathers spoke of him. No, indeed, for Antichrist is a spiritual thing, and is as much to say as against Christ, that is, one who preaches false doctrine contrary to Christ. Antichrist was in the Old Testament and fought with the Prophets; he was also in the time of Christ and of the Apostles, as you read in the Letters of John and of Paul to the Corinthians and Galatians, and other Letters. Antichrist is now and will (I doubt not) endure till the world's end. But his nature is (when he is uttered and overcome with the word of God) to go out of the play for a season and to disguise himself and then to come in again with a new name and new pretense. As you know, Christ reprimands the scribes and Pharisees in the Gospels (who were very antichristian), saying, \"Woe to you Pharisees, for you rob widows' houses, praying long prayers under a pretense, and neglecting the justice due them. You have made the word of God void by your traditions. You hypocritically mislead people and act similarly. These things all our prelates do: but they have yet acquired new names and other garments, and are otherwise disguised. There is a difference in the names between a pope, a cardinal, a bishop, and so forth, and to call someone a scribe, a Pharisee, a senior, and so on: but the thing is all one. Once we have spoken to him, he will change himself more and turn himself into an angel of light. 2 Corinthians 11. Read the place I quoted to you / take note of it carefully. The Jews looked for Christ forty-five hundred years ago and he had not come; we also looked for Antichrist and he had reigned as long and we had not known it; and that was because we looked for him carnally and not in the places where we ought to have sought. The Jews would have found Christ truly if they had sought him in the law and the prophets, where Christ himself sent them to seek. John 5. We also would have discovered our Antichrist long ago if we had looked in the doctrine of Christ and his apostles, where the beast sees himself now to be so-called, he roars and seeks new holies to hide himself in and changes himself into a threatening facade with a saintly appearance (Galatians 4:3). They would divide you from Christ and his holy testimony and join you to the pope to believe in his testimony and promises. Some man may ask why I take the labor to make this work, since they burned the Gospel, I answer in burning the New Testament they did no more than that which I looked for. No more shall they do if it burns me as well, if it is God's will it shall be so. In translating the New Testament, I did my duty, and so do I now, and will do as much more as God has ordered me to do. And as I offered that to all men to correct it, whoever could, so I this: whoever therefore reads this, compare it to the scripture. If God's word bears witness to it and you also feel in your heart that it is so, be of good comfort and give God thanks. If God's word condemns it, then hold it cursed, and so do all other doctrines. Believe not every spirit suddenly, but judge them by the word of God which is the trial of all doctrine and lasts forever. Amen. A certain rich man had a steward who was accused before him of wasting his goods. The man called him and said, \"How is it that I hear this about you? Give an account of your stewardship. For you may no longer be my steward. The steward replied within himself, \"What shall I do? For my master will take away my stewardship from me. I cannot dig and beg. I know what to do; when I am put out of my stewardship, they may receive me into their houses.\nHe called all his creditors and said to the first, \"How much do you owe my master?\" And he said, \"A hundred tonnes of oil.\" He said to him, \"Take your bill and sit down quickly and write fifty.\" Then he said to another, \"What do you owe?\" And he said, \"A hundred quarters of wheat.\" He said to him, \"Take your bill and write forty score.\" The unjust steward came in, because he had acted wisely. For the children of this world are wiser than the children of light. And I tell you, make friends of the wicked wealth, so when you need something, they may welcome you into eternal dwellings. Luke 16:9.\n\nAs much as with this and various other texts, many have attempted to draw people away from the true faith and from trusting in the truth of God's promises and in the merits and deserving of his Christ, our Lord. And it has come to pass (for many false prophets will arise and deceive many, and much wickedness must also come to be), says Christ in Matthew 24:24. And Paul says in 2 Timothy 3:13. Evil men and deceivers shall prevail in evil while they deceive others and are deceived themselves, teaching them to trust in their own merits and believing that they shall be instantiated in the sight of God through the goodness of their own works. They have corrupted the pure word of God to confirm their Aristotelian wisdom. For though the philosophers and worldly wise men were enemies above all enemies to the gospel of God, and though worldly wisdom cannot comprehend the wisdom of God as you may see in 1 Corinthians 1-3 and Romans 10, yet whatever the reader may find in Aristotle, it must be true first. And to maintain that they retain and terse the scriptures with their distinctions and expound them violently contrary to the meaning of the text, and to the circumstances that go before and after, and to a thousand clear and evident texts. I have taken it upon myself to expose this gospel and certain other places of the New Testament, and, as far as God grants me grace, to bring the scripture to the right sense and to dig again the wells of Abraham, purging and cleansing them of the earth's worthless wisdom with which these Philistines have filled them. This grace God has granted me, for the love He bears His son Jesus, to the glory of His name. Amen.\n\nThat faith alone, before all things, and without any merits, but Christ's alone justifies and sets us at peace with God, as Paul provides in the first chapter to the Romans. I am not ashamed (he says), of the gospel\u2014that is, of the glad tidings and promises which God has made and sworn to us in Christ. For it, that is, the gospel, is the power of God for salvation to all who believe. And it follows, in the aforementioned chapter, that the just shall live by faith. For in the faith we have in Christ and God's promises, we find mercy, life, favor, and peace. In the law, we find death, condemnation, and wrath. Paul calls it the \"ministry of death and condemnation\" in 2 Corinthians 3:7. In the law, we are declared enemies of God and hate Him. How can we be at peace with God and love Him, since we are conceived and born under the power of the devil and are his possession and kingdom, his captives and bondservants, led at his will, and he holds our hearts, making it impossible for us to consent to God's will? Much less is it possible for a man to fulfill the law of his own strength and power, seeing that we are by birth and nature the heirs of eternal damnation. As Paul says in Ephesians 2:3, \"We are by nature children of wrath.\" Which thing the law only declares and helps us not to do, you do not require impossible things of us. The law, when it commands that you shall not lust, gives you no power to do so, but denounces you because you cannot. Therefore, if you wish to be at peace with God and love him, you must turn to God's promises and to the Gospel, which is called the \"Ministry of Righteousness\" and the \"Spirit\" in the place before referred to in the Corinthians. For faith brings pardon and forgiveness freely purchased by Christ's blood, and it also brings the Spirit; the Spirit hates the bonds of the devil and sets us free. For where the Spirit of the Lord is, there is freedom, says Paul in the same place to the Corinthians; that is, where the heart is free and has the power to love the will of God, and where the heart mourns that it cannot love enough. Now is the consent of the heart to the law of God, for eternal life; you may not yet have the power in the members to fulfill it. Therefore, every one of you, according to Paul's counsel in the seventh chapter to the Ephesians, put on yourself the armor of God: that is, to understand, with God's promises; and above all things, take the shield of faith, with which you may be able to quench all the fiery darts of the wicked. Therefore, if you have God's promises in your heart and believe them without wavering: and when temptation arises, and the devil lays his claims against you and your death, answer him with the promises and turn to God and confess yourself to him, and say, \"It is even so\"; or else how could he be merciful? But remember that he is the God of mercy and truth, and cannot but fulfill his promises. Remember that your son's blood is stronger than all the sins and wickedness of the whole world. With a quiet mind, commit yourself to it, and bless yourself in all temptations, especially at the hour of death. Otherwise, perish, no matter how many holy candles you have, a hundred tons of holy water, a shipful of pardons, a cloth sack full of friars' coats, and all the ceremonies and good works of all the men in the world, be they or were they never so holy. God's word endures forever, and what He has sworn remains. As long as you find any consent in your heart for God's law, it is righteous and good, and you displease Him if you cannot fulfill it. Despair not, neither doubt, but trust that God's spirit is in you, and that you are chosen for Christ's sake, to the inheritance of eternal life.\n\nAnd again, from Romans 3:\n\n\"There is no distinction, since all have sinned and fall short of the glory of God; they are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus.\" We suppose that faith is justified through faith without the deeds of the law. And similarly, Romans 3:21-23, we say that faith was credited to Abraham for righteousness. I Timothy 3:15, seeing that we are justified through faith, we have peace with God. I Timothy 10:8, with the heart one believes and is justified. Galatians 3:5, did you receive the Spirit by the deeds of the law or by hearing the faith? Does he who gives you the Spirit and works miracles among you do it by the deeds of the law or by hearing faith? Even as Abraham believed God and it was credited to him as righteousness. Therefore, understand that the children of faith are the children of Abraham. For the scripture foresaw and announced the gospel beforehand, that God would justify the Gentiles by faith. And it was shown beforehand, in the case of Abraham, that \"in your seed all the nations shall be blessed.\" For those who have faith are blessed, it is written: \"You shall be made righteous through faith in righteous Abraham.\" For as many as are under the law are under a curse. It is written: \"Cursed is everyone who does not continue in all things which are written in the book of the law to fulfill them.\" Galatians 2:15-16 states, \"We who are Jews by nature and not sinners of the Gentiles, knowing that a man is not justified by the law but by faith in Jesus Christ. And we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the law. For by the law is the righteousness of God not manifested? But if the righteousness of faith comes through the law, then Christ died in vain.\" In such like examples are all the epistles of Paul. Mark how Paul labors with himself to express the extraordinary mysteries of faith in the epistle to the Ephesians and in the epistle to the Colossians. From these and many similar texts, we are certain that the forgiveness of sins and justification is appropriate to faith alone without the addition of works.\nConsider also the sickness that Christ made Matthew record in chapter 7. A good tree brings forth good fruit. And a bad tree brings forth bad fruit. There you are told that the fruit does not make the tree good, but the tree the fruit, and that the tree must be good beforehand or be made good: yet it can bring forth good fruit. As he also says in Matthew 12, either make the tree good and its fruit good as well, or make the tree bad and its fruit bad. How can you speak well when you are evil? Likewise, how can you do good when you are evil? Therefore, it is a plain and certain conclusion that before a man does any good work, there must be something greater and more precious in his heart. All good works in the world draw him back to God, bringing his love and favor, making him love God again, making him righteous and good in God's sight, helping him to atone for his sins, delivering and freeing him from the captivity where he could neither love God nor the will of God. Or else how can he work any good work that should please God, if there were not some supernatural goodness in him given freely whereof the good work must spring? As a sick man must first be healed or made whole, you deads of an whole man & as the blind man must first have sight given him, so he that hath his feet in fetters gives or stocks must first be loosed or he can go, walk or run. And even as they which you read of in the gospels, that they were possessed of devils, could not praise God till the devils were cast out.\n\nThat precious thing which must be in the heart whereby a man can work any good work is the word of God, which in the gospel preaches, offers, and brings to all that repeat and believe, the favor of God in Christ. Whoever receives and believes the word is by righteousness given the spirit of God, which leads him to all that is God's will and releases him from the devil's captivity and bondage. It is called the word of liberation, the word of grace, the word of health, the word of redemption, the word of forgiveness, and the word of peace. He who does not hear it or believe it cannot be made righteous before God. This is confirmed by Peter in 1 Peter 15, stating that God purifies hearts. For whatever nature the word of God is, the hearts that believe in it must be of the same nature. Now the word is living, pure, righteous, and true, and it makes the hearts of those who believe in it likewise.\n\nIf it is said that Paul (when he says in 3rd) To the Romans, no flesh shall be justified by the deceases of the law) means it refers to the ceremonies or sacrifices; it is a lie indeed. For it follows immediately, by the law comes the knowledge of sin. Now are they not the ceremonies that utter sin, but the law of commandments. In the fourth (he says), the law causes wrath which cannot be understood from the ceremonies, for they were given to recall the people to God again after they had sinned. If, as they say, the ceremonies which were given to purge sin and to reconcile do not justify nor bless, but only temporally, much less does the law of commandments institute. For that which provides a man sick does not heal him, nor does the cause of wrath bring to favor, nor can that which damns save a man. When the mother commands her child, not even to rock the cradle, the command awakens the Pythias that lie hidden and sets them at work. These commands, (thou shalt not covet thy neighbor's house, thou shalt not lust after or desire thy neighbor's wife, servant, ox, ass, or whatever pertains to thy neighbor), do not give me the power to do so, but utter the poison that is in me and make me daub myself, because I cannot do so and prove that God is angry with me, seizing that his will and mine are so contrary. Therefore, Paul in Galatians iii says, \"If there had been a law given that could have given life, righteousness would have come by the law; but the Scripture has concluded all under sin, that the promise might be given to those who believe through the faith that is in Jesus Christ.\" The promises, when believed, justify and bring the spirit which Iosesith the heart, giving lust to the law and certifying us of God's good will towards us. If we submit ourselves to God and desire him to heal us, he will do so, and in the meantime (because of the consent of the heart to the law), he will count us as whole and will no longer hate us, but pity us, cherish us, be tender-hearted towards us, and love us as he does Christ himself. Christ is our redeemer, savior, peace, atonement, and satisfaction, and has made amends or satisfaction to Godward for all the sin which those who repent (by submitting to the law and believing the promises) have done or shall do. So that if through frailty we fall a thousand times in a day, yet if we repeat again, we have mercy laid up for us in store in Jesus Christ our Lord.\n\nWhat shall we then say to those scripts which go so sore against good works? As we read in Matt. xxv: I was hungry and you gave me food and so on. And such sounds as if it should not pertain to them at all. Yet they believe and tell it as a true thing. This imagination or opinion they call faith. They think nothing further than that the spirit, neither the terrible sentence of the law, the fearful judgments of God, the horrible damnation and captivity under Satan, are real. Therefore, as soon as they have this opinion or imagination in their hearts: it says, truly this doctrine seems true to me, I believe it is even so. They think that the right faith is there. But afterward, when they feel in themselves and see in others that there is no change, and that works follow not but that they are altogether even as before, and abide in their old estate: they think that faith is not sufficient, but that it must be some greater thing, the faith that should justify a man.\n\nSo they believe and yet do no more than they did before. These are the ones whom Judas in his epistle calls dreamers, who deceive themselves with their own fantasies and faith or opinion formed without the grace of God. These must end at the beginning. These are the old vessels that retain the new wine; they hear God's word but do not hold it, and therefore become worse than they were before. But true faith does not proceed from human fantasies, nor is it in anyone's power to obtain it. It is altogether the pure gift of God poured into us freely without any doing or merit or seeking on our part. And it is (as Paul says in the second letter to the Ephesians) even God's gift and grace purchased through Christ. Therefore, it is mighty in operation, full of virtue and ever working, which also renews a man and begets him anew, altering him, changing him, and turning him altogether into a new nature and conversation. So that a man fears his heart altogether altered and changed, and is far otherwise disposed than before, and has the power to love that which before he could not but hate, and delights in that which before he abhorred, and hates that which before he could not but love. And it sets the soul at liberty and makes her free to follow the will of God, and does to the soul as health does to the body, after a man is wasted and consumed by a long, lingering disease. The legs cannot bear him, he cannot lift up his hands to help himself, his taste is corrupted, sugar is bitter in his mouth, his stomach abhors longing for sippable sauces and sherbet, at which a whole stomach is ready to cast his gorge. The health brings him change and cleanses him,\nGives him strength in all his members and a will of his own, which before he could not do,\nNow suffers him to do what he is exhorted, and has a lust for wholesome things,\nAnd his members are free and have the power to do all things\nThat belong to a whole man to do, which before they had no power to do,\nBut were in captivity and bondage.\nSo likewise does right faith apply to the soul. The spirit of God accompanies faith and brings it light, wherewith she beholds herself in the law of God and says His miserable bondage and captivity, and humbles herself. She brings God's promises of all good things in Christ, and as His word is preached, faith writes herself in the hearts of the elect. And as faith enters and the word of God is believed, the power of God looses the heart from the captivity and bondage under sin, and hates what it before loved, and is cleansed and changed and disposed contrary, and is knit and coupled fast to God's will, and naturally brings forth good works, that is to say, that which God commands to do and not things of his own imagination. And that does he of his own accord, as a tree brings forth fruit of its own accord. And as you need not plant a tree to bring forth fruit, so there is no law given to him who lives and is justified through faith (as Paul says in the first epistle to Timothy, the first chapter). It is not necessary. For the law of God is written and engraved on his heart. Trust in Christ's blood, which enables and empowers him to do God's will. He who does not have this faith is but an unprofitable babbler of faith and works, and knows neither what he babbles nor what he means or to what his words pertain. For he feels not the power of faith nor the working of the Spirit in his heart, but interprets the Scriptures that speak of faith and works according to his own blind reason and foolish fantasies, and not according to any feeling he has in his heart: as a man recounts a tale told by another and knows neither whether it is so or not as he speaks, nor has any experience of the thing itself. Now the scripture ascribes both faith and works not to us, but to God only, to whom they belong and are appropriate, whose gift they are and the proper work of His spirit. Is it not a backward and perverse blindness? They reach how a man can do nothing of himself, and yet presumptuously take upon themselves the greatest and highest work of God, even to make faith in themselves of their own power and of their own false imaginations and thoughts. Therefore I say, we must despair of ourselves and pray God (as Christ's Apostles did), to give us faith and to increase our faith. When we have that, we need no other thing more. For she brings the Spirit with her, and He not only teaches us all things, but works mightily in us and carries us through adversity, persecution, death, and hell, to heaven and everlasting life. Mark diligently therefore, seeing we are come to an answer. The scripture because of dreamers and feigned faith uses such manner of speaking of works, not that a man should thereby be made good to Godward or justified, but to declare to other and to take from other the difference between false feigned faith and right faith. For where right faith is, it brings forth good works; if it does not follow good works, it is no doubt but a dream and an opinion or feigned faith.\n\nLook as the fruit makes not the tree good, but declares and testifies outwardly that the tree is good (as Christ says). Every tree is known by its fruit: even so shall you know the right faith by its fruit.\n\nTake for an example Mary, who anointed Christ's feet (Luke 7). Simon, who bade Christ to his house, had condemned her; Christ defended her and justified her. Simon said, \"I have a certain thing to say to you.\" He said, \"Master, say on.\" There was a certain lender who had two debts. One was owed to him. The other was owed to him in proportion to faith. Where faith is mighty and strong, there is love fervent and deaths plentiful and done with exceeding meekness. Where faith is weak, there is love cold and the deaths few and faith as flowers and blooms in winter. Simon believed and had faith, yet weakly, and according to the proportion of his faith loved coldly and had deaths thereafter: he begged Christ to a simple and bare feast only and received Him not with any great humanity. But Mary had a strong faith, and therefore burning love and notable deaths done with exceeding profound and deep meekness. On the one side, she saw herself clearly in the law, both in what danger she was in and her cruel bondage under sin, her horrible damnation, and also the fearful sentence and judgment of God upon sinners. On the opposite side, she heard the gospel of Christ preached and in its promises saw with eternal eyes the overwhelming abundant mercy of God, which surpasses all speech, set forth in Christ for all penitent sinners. This knowledge of sin filled her, and she believed mightily in the word of God, glorifying Him over His mercy and truth. Overwhelmed and overcome by the unspeakable and incomprehensible riches of God's kindness, she was inflamed and burned with love. Her heart was so swollen with love that she could not contain or hold it in, but was so drunk with love that she regarded nothing else but to express and burn with the fervent and burning love of her heart alone.\n\nMark another thing. We, for the most part, because of our grossness, proceed from that which is last and hidden to that which is first, beginning at the later end, disputing and making our arguments backward. We begin at the effect and work our way to the natural cause. Since we first see the moon darkened and then search for the cause, we find that the positioning of the earth between the sun and the moon is the natural cause of the darkness. The dispute we have in reverse: the moon is darkened, therefore the earth is directly between the sun and the moon. However, the darkness of the moon is not the natural cause that the earth is between the sun and the moon, but rather the effect and declarative cause, leading us to the knowledge of how the earth is directly between the sun and the moon and causes the darkness by stopping the light of the sun from reaching the moon. Contrarily, the other is a father. After the same manner, here many sins are forgiven because she loves much. You may not understand this by the word, for love is the natural cause of the forgiving of sins, not only declaring it, and contrarily, the forgiveness of sins is the natural cause of love.\n\nThe works declare love, and love declares that there is some benefit and kindness shown, or else there would be no love. Why does one work and the other not, or one more than the other? Because one loves and the other not, or that one loves more than the other. While one works and the other not, or one more than the other? Because one feels the exceeding kindness of God in his heart and the other not, or that one feels it more than the other. Scripture speaks after the most gross manner. Therefore, be diligent that you not be deceived with curiosity. For men of no small reputation have been deceived with their own sophistry. Here is the cleaned text:\n\nHereby now thou art to know that there is great difference between being righteous and good in oneself, and declaring and uttering righteousness and goodness. Faith only makes a man safe, good, and righteous, and the fear of God is with you and the Son and the heir of God, and you possess with the spirit of God. The work declares the same faith and goodness. Now use the scripture in the common manner of speaking, and the very same that is among the people. As a father says to his child, \"Go and be loving, merciful, and good, to such or such a poor man,\" he bids him not therewith to be made merciful, find, and good: but to testify and declare the goodness that is in him, all ready with the outward demeanor, that it may break out to the profit of others, and that others may feel it who are in need thereof. After the same manner shall you interpret the scriptures which mention works: that God may show forth the goodness which we have received by faith, and let it break forth and come to the proof of others, so that the false faith may be known and rooted out by the roots. For God gives no man his grace that he should let it lie still and do no good with all: but that he should increase it and multiply it, finding it to others, and openly declaring it with outward works, provoke and draw others to God. As Christ says in Matthew 5:16, let your light so shine in the sight of men that they may see your good works, and glorify your Father who is in heaven. Or else it was as a treasure hidden in the ground and wisdom in it; what profit is there? Moreover, with the goodness, favor, and gifts of God which are in thee, not only will it be known to others, but also to thine own self. And thou shalt be sure that thy faith is right, and that the true spirit of God is in thee, and that thou art called and chosen of God for eternal life, and loosed from the bonds of Satan, whom thou wast a captive. As Peter exhorts in the first of his second epistles, through good works make our calling and election clear. Abraham, through works, was sure of his faith being right, and that the true fear of God was in him, when he had offered his son (as the scripture says). Now I know that thou fearest God; is it not said, \"Thou art willing to sacrifice thine only son for my sake\"? A man is righteous and good inwardly in the heart and before God only through faith, not outwardly and openly before people and himself, through the work that is, he is righteous and true a believer and in God's favor. You should call one an open and outward righteousness, and the other an inward righteousness of the heart. By the outward righteousness, no other thing follows except the fruit that comes after, and a declaration of the heart's justifying and righteousness, but it does not make a man righteous before God, rather, he must first be righteous before him in the heart. Even as you may call it, the fruit of the tree is the outward goodness that follows, and this means James in his epistle where he says, \"faith without works is dead.\" You are, if works do not follow, a sign of a sure and evident mark that there is no faith in the heart, but a deceitful imagination and a dream which they falsely call faith.\n\nIn the same way, this saying of Christ is to be understood. Make friends of the unrighteous mammon, that is, show your faith openly and what you are within in the heart, through outward giving and bestowing your good on the poor, that you may obtain friends; that is, that the poor, on whom you have shown mercy, may at the day of Judgment testify and witness to your good works. That your faith and what you were within in the heart before God may appear openly to all men. For to the right believing, all things will be comfortable and consoling at that terrible day. And contrary to all things, everything shall be turned towards despair and confusion, and every man shall be judged openly and outwardly in the presence of all men, according to their deeds and works. So that not without a cause thou mayst call them thy friends, which testify on that day that thou livedst as a true and right Christian man and followed the steps of Christ in showing mercy, as no one does who feels God merciful in his heart. And by works is the faith known, that it was right and perfect. For outward works can never please God nor make friends, except they spring from faith. For as much as Christ himself says in the sixth and seventh chapters, \"You prophesy and perform miracles and cast out devils,\" which we count and esteem as very excellent virtues. Yet they make no friends with their works while their hearts are false and impure and their eyes double. Now with out faith is no heart true or single: so that we are compelled to confess that works make not a man righteous or good, but that the heart must first be righteous and good, before any good work proceeds thence.\n\nSecondarily, all good works must be done freely with a single eye, without respect of any thing, and that no profit be sought thereby.\n\nThat commands Christ, where he says, Mark 10: Freely you have received, freely give. For look as Christ, with all his works, did not deserve heaven, for that was his all ready, but did us serve therewith, and neither looked nor sought his own profit. Even so we, with all our works, may not save our own profit, neither in this world nor in heaven, but must and ought freely to work, to honor God with all, and without all manner respect, save our neighbors' profit and do him service. That means Paul in Philippians 2: saying.  Bemynded as Christ was which beinge in the shappe of God / equall vnto God and even very God / laid that a part / that is to saie / hyd it. And to\u2223\nThe cause is. For as moch as faith instifieth and putteth a waye synne in the sight of God / bringeth lyfe / helth and the favoure of God / maketh vs the heyres of God / powreth the spryte of God in to oure soules and fylleth vs with all godlifulnes in Christ / it were to great a shame / rebuke and wronge vnto the faith / yee to Christes bloud / iff a man wolde worke any thinge to purches that where wyth fayth hath indued him allredye / and God hath ge\u2223ven hym frely. Even as Christ had done re\u2223buke and shame vnto hym selfe / yff he wol\u2223de have done good workes and wrought to have bi\u0304 made therby Gods sonne & heire over all / which thing he was allredie. Now doth fayth make vs the sonnes or chyldern of God.\nJohan. i. he gave them myght or power to be they sonnes of God / i\u0304 that they beleved on his name. Iff we be sonnes / so are we also heires Ro. viij. and Gala iv. How can or ought we to work for purchasing entrance with all our hearts, since we are heirs by faith? What shall we say then to those scriptures that seem to suggest a man should do good works and live well for heaven's sake or eternal reward? As these are the friends of the unrighteous mammon. And Matt. vii. Gather your treasures together in heaven. Also Matt. xix. If you want to enter life, keep the commandments and similar things. I say this: those who understand or feel in their hearts what faith means do not speak and think of the reward as they do of the work, nor suppose that a man ought to work only in regard to the reward. For they imagine that it is in the kingdom of Christ as it is in the world among men, that they must earn heaven with their good works. Yet their thoughts are but dreams and false imaginations. Malachi speaks against these men in Chapter i. Who is it among you that shuts a door for my pleasure for nothing? That is, without regard for reward. These are servants who seek wages and vauntages, hiring hands and day laborers, who here on earth receive their rewards, as the Pharisees with their prayers: and falsely Matthew 5:\n\nBut it goes thus with he who has faith: with everlasting life and eternal reward. Likewise, good works naturally follow faith (as it is above reasoned), so that you need not command a true believer to work or compel him with any law, for it is impossible that he should not work. He tarries but for an occasion, he is ever disposed of himself, you need but to put him in remembrance, and that to know the false faith from the true. Even so naturally does eternal life follow faith and good living, without seeking for it, and it is impossible that it should not come, though no man thought thereon. Yet it is said in the scripture, alleged and promised, to know the difference between a false believer and a true believer, and that every man may know what follows good living naturally and of itself without taking:\n\nTake a gross example. Hell, that is everlasting death, is threatened to sinners, and yet follows it naturally without seeking for. For no man does evil to be pleased therefor, but had rather avoid it. Yet the one follows the other naturally, and though no man told or warned him of it, yet should the sinner find it and feel it. Nevertheless, it is therefore threatened, that men may know what follows evil living. Now then, as after evil living follows its reward unsought for or unwanted, even so after good living follows its reward naturally unsought for or unwanted. Even as when you drink wine, be it good or bad, the taste follows of itself, though you therefore drink it not. The scripture testifies and it is true that we are, by inheritance, heirs of damnation. Wherever we are born, we are vessels of God's wrath and filled with the poison of all sins, which we cannot help but commit. The dead that follow (when we hold ourselves up to the mirror of God's law) confirm and reveal this, killing our consciences and showing us what we were and were unaware of, and certify us as heirs of damnation. For if we were of God, we would cleave to Him and desire His will. But now, our dead selves, compared to the law, declare the opposite, and by our dead selves we see ourselves, both what we are and what our end shall be.\n\nGo on, you say that eternal life and all good things are promised to faith and belief. So, he who believes in Christ shall be safe. Christ's blood has purchased eternal life for us and has made us heirs of God. Therefore, heaven comes to us through Christ's blood. If you want to obtain heaven through the merits and deserving of your own works, you are wrong, and you shame the blood of Christ, making his death in vain. The true believer is heir of God through Christ's merits; you were predestined and ordered to eternal life before the world began. When the Gospel is preached to us, we believe in God's mercy, and in believing, we receive the Spirit of God, which is the earnest of eternal life. We are already in eternal life, and we feel the sweetness of it in our hearts. We are overcome with the kindness of God and Christ, and therefore we love God's will, and out of love, we are ready to work freely and not to resist that which is given us freely, and where we are already heirs.\n\nNow when Christ says, \"Make friends for yourselves of unrighteous wealth; store up treasure for yourselves in heaven and such like.\" You know that the meaning and intent is not other than that you should do good, and this will follow naturally, without seeking and taking thought, that you shall find friends and treasure in heaven and receive a reward. So let your eye be single, and look upon good living only, and take no thought for the reward: But be content. For as much as you know and are sure that the reward and all things contained in God's promises follow good living naturally, and your good works do but testify and certify that the spirit of God is in the one whom you have received in earnest of God's truth, and that you are heir of all the goodness of God, and that all good things are yours already purchased by Christ's blood and led up in store against that day when every man shall receive according to his deeds, that is, according to his deeds that declare and testify what he is or was. For those who look unto the reward are slow, false, subtle, and crafty workers, and love the reward more than the work, you hate the labor, you hate God who commands the labor, and are weary both of the commandment and also of the commander, and work with reluctance. But he who works of pure love without seeking reward, works truly. Thirdly, it is plain and evident that not the saints, but God alone receives us into eternal tabernacles. How shall the saints receive us into heaven, when every man has need for himself, and God alone receives him to heaven, and every man has a place for himself? It appears so in the five wise virgins of Matthew 25, who would not give of their oil to the foolish virgins. And Peter says in his first epistle that the righteous is saved with difficulty. So you say that the saying of Christ makes you friends and so forth, that they may receive you into everlasting tabernacles. However, this does not apply to the saints who are in heaven, but is spoken of the poor and needy who are here present with us on earth, as though he would say,\n\n(End of text) What built you churches, founded abbeys, charities, and colleges in the honor of saints, to my Mother, Saint Peter, Paul, and saints that are dedicated to them, as if they were your friends? They do not need it, for they are not your friends but theirs. Those who lived when they did, of whom they were helpers. Your friends are the poor who are now in your time and live with the poor neighbors who need your help and succor. Make them your friends with your unrighteous mammon, that they may testify of your faith, and you may know and feel that your faith is right and not feigned.\n\nUnto the second, receiving into everlasting habitations is not to be understood that I shall do it. For many to whom we show mercy and do good shall not come there, neither does it depend on us, so we meekly and lovingly do our duty. It is a sign of strong faith and fervent love if we do well to the evil and strive to draw them to Christ in all that lies in us. But the poor give us an occasion to exercise our faith, and the dead make us feel our faith and confirm it, making us sure that we are safe and have escaped and have been translated from death to life, and that we are delivered and redeemed from the captivity and bondage of Saran, and brought into the liberty of the sons of God, in that we feel joy and strength in our heart to work the will of God. And at that day, our dead will appear and comfort our hearts, bearing witness to our faith and trust which we now have in Christ, which faith will then keep us from shame, as it is written. None who believe in him will be ashamed (Rom. ix). Therefore, good works help our faith, make us certain in our consciences, and make us feel the mercy of God. Notwithstanding heaven's everlasting life, joy eternal, faith, the favor of God, the spirit of God, lust and strength be given to us freely from the bountiful and plentiful riches of God, purified by Christ, without our deserving, so that no man should rejoice but in the Lord only. For a further understanding of this Gospel, three questions may be made. What is mammon, why it is called unrighteous, and after what manner Christ bids us counterfeit and follow the first and wicked steward who provided for his own profit and advantage, which thing no doubt is unrighteous and sin.\n\nFirst, mammon is an Hebrew word and signifies riches or temporal goods, namely all superfluidities and all that is above necessity and required for our necessary uses, wherewith a man may help another without guile or harming himself. Hamon in the Hebrew speech signifies a multitude or abundance or many. And hence comes mammon or mon about abundance or plethora of goods or riches. Secondly, it is called unrighteous mammon, not because it is gotten unrighteously or with usury. For of unrighteous gain good is Yahweh a hater. Isaiah 61:8 says, \"I am the Lord, I change not; therefore you sons of Jacob are not consumed. I will forget your iniquity, and I will remember your sin no more. Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.\" But therefore it is called unrighteous, because it is in unrighteous use. As Paul speaks to the Ephesians in Ephesians 5:6, \"Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them.\" So riches are called evil because evil men misuse them and much sin arises from them. Even so, riches are called evil because evil men misappropriate them and misuse the same. For where riches are, there it goes after the coming proverb. He who has money has what he desires. And they cause fighting/stealing/lying in wait/lying/flattering and all unhappiness against a mass neighbor. For all men hold on to riches tightly. But before God, it is called righteous mammon because it is not bestowed and ministered to our neighbors near. For if my neighbor needs and I give him nothing, nor depart freely with him of that which I have: then I withhold from him unrighteously what is his own. For as much as I am bound to help him by the law of nature, which is, whatever you would that another do to you, do also to him. And Matthew 5: Give to every man who desires. And John in his first epistle, if a man has this world's good and sees his brother in need, how is the love of God in him? And this unrighteousness in our mammon is seen in few men. Because it is spiritual, and in those goods which argue most truly and justly, which ensnare men. For they suppose they do no wrong in keeping them, as they got them not by stealing, robbing, oppressing, or usury, nor hurt anyone now with them.\nThirdly, many have busied themselves in studying what or who this unrighteous steward is, because Christ so praises him. But shortly and plainly, this is the answer. Christ does not praise the unrighteous steward nor sets him forth as a model, but because of his wisdom only, in that he unrighteously provided for his lovers. What will you adorn your soul with faith to please Christ? Here I do not praise whoredom, but the diligence which the harlot exercises.\nIn this way, Paul in Romans 5 compares Adam and Christ together, saying that Adam was a figure of Christ. And yet, of Adam we have but pure sin, and of Christ grace only, which are out of measure contrary. But the sympathy or likeness stands in the original birth, and not in the virtue and vice of the birth. So that, as Adam is the father of all sin, so is Christ the father of all righteousness. And as all sinners spring from Adam, even so all righteous men and women spring from Christ. In the same manner, the unrighteous steward is an example to us in his wisdom and diligence only, in that he provided so wisely for himself, that we, with righteousness, should be as diligent to provide for our souls as he was with unrighteousness for his body.\n\nLikewise, you may soil all other texts that sound as though they were between us and God, as it is in the world where the reward is looked upon more than the labor: you, where men hate the labor and work falsely with the body and not with the heart, and no longer than they are looked upon, that the labor may appear outwardly only.\n\nWho is Christ saying this, in Matthew. [\n\nCleaned Text: But the sympathy or likeness stands in the original birth, not in the virtue and vice. As Adam is the father of all sin, so is Christ the father of all righteousness. All sinners spring from Adam, and all righteous men and women from Christ. The unrighteous steward is an example of wisdom and diligence, providing wisely for himself, and we should be as diligent for our souls with righteousness as he was with unrighteousness for his body.\n\nSimilarly, you may treat all texts that seem between us and God as in the world where reward is prioritized over labor: you, where men hate labor and work falsely with their bodies rather than their hearts, and only when looked upon, that the labor appears outwardly.\n\nWho is Christ speaking in Matthew. Blessed are you when they revile and persecute you, and say all manner of evil things against you falsely for my sake. Rejoice and be glad, for great is your reward in heaven. For so you shall receive prophets and the righteous men falsely for my sake. You are the salt of the earth. But I tell you that you are not to resist an evil person. But whoever slaps you on your right cheek, turn the other also to him. If anyone wants to sue you and take your coat, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away.\n\nYou are the sons of your Father in heaven. He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the Gentiles do the same? Therefore you shall be perfect, just as your Father in heaven is perfect.\n\nYou are the light of the world. A city set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven.\n\nYou are the salt of the earth. But if the salt has lost its taste, what shall it be good for? It is then good for nothing but to be thrown out. You are the salt of the earth. But if the salt has taste, what shall it be good for other than to give flavor to the food? It is fit neither for the soil nor for the manure pile; it is thrown out. He who has ears to hear, let him hear!\n\nTherefore, whatever things you want men to do to you, do also to them, for this is the Law and the Prophets. Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.\n\nBeware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves. You will know them by their fruits. Grapes are not gathered from thorns nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them.\n\nNot everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'\n\nTherefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell\u2014and great was its fall.\n\nAnd when Jesus had finished these sayings, the multitudes were astonished at His teaching, for He taught them as one having authority, and not as the scribes. I am certain that God has chosen me in Christ, and for Christ's sake, has put His spirit in me as an earnest of His promises, whose working I feel in my heart, the dead bearing witness to the same. Now it is Christ's blood alone that merited all of God's promises, and what I suffer and do is partly the curing, healing, and mortifying of my members, and the killing of that original poison, with which I was conceived and born, that I might be altogether like Christ, and partly the doing of my duty to my neighbor, whose debtor I am for all that I have received from God, to draw him to Christ with all suffering, with all patience and even shed my blood for him, not as an offering or merit for his sins, but as an example to provoke him. Christ's blood only takes away all the sin that ever was, is, or shall be from those who are elected and repent, believing the Gospel, that is, God's promises in Christ. Again, in the same way, Chapter love your enemies, bless those who curse you, do good to those who hate you and persecute you, so that you may be sons of your Father in heaven. For He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust. It is not our works that make us sons of God, but our witness bears witness to our consciousness that we are sons of God, and it is God who has chosen us and has sanctified us in Christ's blood. And if you love those who love you, what reward have you? Do not even tax collectors do the same? And if you grant favor only to your friends, what good is that? Do not even tax collectors do the same? Therefore, be perfect, as your Father in heaven is perfect. That is to say, if you do nothing but what the world does, and those who have the spirit of the world, how will you know that you are the sons of God and beloved of God more than the world? But if you counterfeit and follow God in well-doing, there is no doubt that it is a sign that the spirit of God is in you, and also the favor of God, which is not in the world, and that you are heirs of all the promises of God, and elect to the fellowship of the blood of Christ.\nMatthew 6: Take heed that you do not do your alms before men to be seen by them. And do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, to be glorified by men. But when you do your alms, do not let your left hand know what your right hand is doing, that your alms may be in secret. And your Father who sees in secret will reward you openly. This reminds us of our duty and shows what good works consist of, not that works deserve rewards, but that the reward is laid up for us in store, and we elect those whom we choose through Christ's blood, which the works testify. For if we are worldly-minded and do our works as the world does, how shall we know that God has chosen us out of the world? But if we work freely, without all manner of worldly respect, to show mercy and do our duty to our neighbor, and be to him as God is to us, then are we sure that God's favor and mercy is upon us, and that we shall enjoy all the good promises of God through Christ, who has made us heirs of them.\n\nIn the same chapter it follows: When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and in the corners of the streets, to be seen by men. But when you pray, enter the chamber and shut the door to yourself and pray to your Father who is in secret, and your Father who is in secret will reward you in the open. Likewise, when we fast (Christ teaches in the same place), we should behave as if we are fasting not for men, but for our Father who is in secret. These two texts declare what follows: good works do not bring eternal life, for it is not by the merit of works but is the gift of God through Jesus Christ. Our works do not justify us. For except we were justified by faith, which is our righteousness, and had the spirit of God in us to teach us, we could do no good works freely without respect to some profit, either in this world or in the world to come. Nor could we have spiritual joy in our hearts in times of affliction and mortifying of the flesh.\n\nGood works are called the fruits of the spirit. Galatians 5:24: \"But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.\" But Christ says to us in Matthew 5: \"except your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.\" It is righteousness in the world if a man kills not. But a Christian perceives righteousness if he loves his enemy, even when he suffers persecution for his own pain, and prays God to open his eyes and forgive him his sins, as Stephen did in the Acts of the Apostles, Chapter 7, and Luke 23.\n\nA Christian considers himself subject to God's law, and lays off all manner of righteousness. For the law suffers not merits, no righteousnesses or desertings; neither any man to be justified in God's sight. The law is spiritual and requires the heart and commandments to be fully filled with such love and obedience as was in Christ. If any fulfills all that is God's will with such love and obedience, the same may be bold to sell pardons of his merits; and else not.\n\nA Christian therefore (when he beholds himself in the law) puts off all manner of righteousnesses, desertings and merits, meekly and unfainedly knowing his sin and misery, his captivity and bondage in the flesh, his transgression and guilt, and is thereby blessed with the poor in spirit according to Matthew 5:3. Then he mourns in his heart because he is in such bondage that he cannot do the will of God, and is an hunger and thirst after righteousness. For righteousness, I mean, which springs out of Christ's blood, for strength to do the will of God. And turns himself to the promises of God, desiring him for his great mercy and truth, and for the blood of his son Christ to fulfill his promises, and to give him strength. And thus his spirit ever prays within him. Be not one day for a week, nor a Lent for a whole year, but professes in his heart a perpetual sobriety, to tame the flesh and subdue the body to the spirit, until he grows strong in the spirit and ripens into a full righteousness after the fullness of Christ. And because this fullness does not happen until the body is slain by death, a Christian is ever a sinner in the law, and therefore fasts and prays to God in the spirit, the world seeing it not. Yet in the promises he is ever righteous, through faith in Christ and is sure that he is heir of all God's promises, the spirit which he has received in earnest, bearing witness, his heart also and his death testifying to the same.\n\nMark this then. To see inwardly that the law of God is so spiritual that no flesh can fulfill it. And then to mourn and sorrow, and to desire and thirst after strength to do the will of God from the ground of the heart, and (notwithstanding all the subtlety of the devil, weaknesses and infirmities of the flesh, and wanderings of the world) to cleave yet to the promises of God, and to believe that for Christ's blood's sake, thou art received to the entrance of eternal life, is a wonderful thing, and a thing that the world knows not of: but whoever feels that (though he falls a thousand times in a day), yet rises again a thousand times, and is sure that the mercy of God is upon him.\n\nIf you forgive others their trespasses, your heavenly Father will forgive you yours, Matth. in the 6th Chapter: \"If I forgive, God will forgive me, not for my sake, but for His promises, for His mercy and truth, and for the blood of His son, Christ our Lord.\" And my spirit certifies that God will give me, and you, forgiveness, for if I consent to God's will in my heart, though through infirmity and weakness I cannot do God's will at all times, moreover though I cannot do God's will so purely as the law requires of me, yet if I see my fault and knowingly acknowledge my sin, weeping in my heart because I cannot do the will of God, and thirsting after strength, I am sure that the spirit of God is in me, and His favor is upon me. For the world does not desire to do God's will, nor does it sorrow because it cannot, though it may sorrow some time for fear of the pain it believes will follow. He who has the spirit of this world cannot forgive without amends being made or a greater value. If I forgive now, how is it? Indeed, because I feel the mercy of God in me. For as a man feels God to himself, so is he to his neighbor. I know by my own experience that all flesh is in bondage to sin and cannot but sin. Therefore, I am merciful and desire God to loose the bonds of sin, even in my enemy.\nOtherwise, gather your treasure in heaven, but not on earth. Matthew 6. Do not let your hearts be glued to worldly things. Do not study to heap treasure upon treasure and riches upon riches, but study to bestow well that which is already got. Let your abundance succor you in lacke and need of the pot. Let your eye be single and rob not Christ of his honor. Ascribe not it to you, deserving of your works, which is given freely by the merits of his blood. In Christ we are sons. In Christ we are heirs. In Christ, God chose us and elected us before the beginning of the world. He created us anew by the word of the Gospel and put his spirit in us, for we should do good works.  A Christe\u0304 ma\u0304 wor\u2223keth bi cause it is the will of his father only. Iff we doo no good worke nor be mercyfull / howe is our lust therin? Iff we have no lust to do good workes / how is Gods sprite in vs? If the sprite of God be not in vs / howe ar we his sonnes? How ar we his heyres / and hey\u2223res annexed with Christ of the eternall life which is promysed to all them that beleve in hym? Now do our workes testifie and witte\u2223nes what we are / and what treasure is leade vp for vs in heve\u0304 / so that our eye be syngle a\u0304d loke apon the commaundement with out re\u2223specte of any thinge / save because it ys Gods wyll / and that God desyreth it of vs / and Ch\u2223rist hath deserved that we do it.\nMath. vii. Not all they yt saye vnto me lor\u2223de / lorde / shall entre in to the kyngedome of heven / but he yt doth the wyll of my father which is in heven. Though thou canst laude God wyth thy lippes / and call Christ lorde / and canst bable and talke of the scripture / a\u0304d knowest all the storyes of the byble You shall not there know your election or whether your faith is right. But if you sell your lust in your heart to the will of God, and bring forth the fruits thereof, then you have confidence and hope, and your deads and also the spirit whence your deads spring, confirm the second chapter, except the spirit of God: as no man knows what is in a man but the spirit that is in him. So then if the spirit is not in a man, he works not the will of God, neither understands it, though he may speak much of the scriptures. Nevertheless, such a man may work according to his own imagination, but God's will he cannot work, he may offer sacrifice, but to do mercy he knows not. It is said to Christ, Lord, Lord: but by this you shall never feel or be sure of your salvation. But if you do God's will, you are sure that Christ is your lord in heaven, and that you in him are also a lord, in that you feel yourself loosed and free from the bondage of sin and lust, and have the power to do God's will. Where the spirit is, there is feeling. For the spirit makes us feel all things. Where the spirit is not, there is no feeling, but a vain opinion or imagination. A physician serves only for sick people, and that for such sick people as feel their sickness and therefore long for health. Christ likewise serves only for sinners, as they feel their sin and that for such sinners, who sorrow and long in their hearts for health. Health is power or strength to fulfill the law or to keep the commandments. Now he who longs for that health, that is, to do God's law, is blessed in Christ, and has a promise that his lust will be fulfilled, and that he shall be made whole. Matthew 5. Blessed are those who hunger and thirst for righteousness, for they shall be filled. This longing and consent of the heart to the law of God is the working of the spirit which God has poured into your heart in earnest, that you may be sure that God will fulfill all His promises that He has made to you. It is also the seal and mark which God puts on all men whom He chooses for eternal life. So long as you acknowledge your sin and mourn, and consent to the law, and long (though you be never so weak), the spirit shall keep you in all temptations from despair and comfort your heart, that God for His truth will deliver you and save you. You and by your good deeds shall be saved, not what you have done, but what Christ has done for you. For Christ is yours, and all His deaths are your deaths. Christ is in you and you in Him, inseparably. Neither can you be damned except Christ be damned with you. Neither can Christ be saved unless you are saved with him. Furthermore, your heart is good, right, holy, and just. For your heart is not an enemy to the law but a friend and a lover. The law and your heart agree and are one, and therefore God is one with you. The consent of the heart to the law brings unity and peace between God and man. For he is not my enemy who desires to do me good and grieves because he does not have what he longs for. He who opened your disease to you and made you long for health will, as he has promised, heal you. He who has loosed your heart will, at his Godly leisure, loose your members. He that has not the spirit has no feeling, nor lusts or delights in power to fulfill the law, nor abhors the pleasures of sin, nor has any more certainty of God's promises than I have of a tale of Robin Hood or some test that a man tells me was done at Rome. Such is it of them that feel not the workings of the spirit and there:\n\nMatthew 10:\nHe that receives a prophet in the name of a prophet shall receive a prophet's reward, and he that gives one of these little ones a cup of cold water to drink in the name of a disciple shall not lose his reward. Note this: a prophet signifies as well him that interprets the hard places of scripture as him that prophesies things to come. He who receives a prophet or a just man or a disciple shall have the same or like reward, that is, they shall have eternal life, which is appointed for them in Christ's blood and merits. For unless you were elected to the same eternal life and had the same faith and trust in God and the same spirit, you could not consent to their deaths and help them. But your deaths testify what you are and certify your conscience that you are received into mercy and sanctified in Christ's passions and sufferings, and you shall afterward receive the reward of eternal life. Of your words you shall be justified, and of your words you shall be condemned. Matthew 12. That is, your words as well as others shall testify for or against you at the day of judgment. Many there are who abstain from the ways of death of fornication and adultery; yet their hearts are not pure, and adulterers and fornicators appear so in the sight of God. The together and other signs of times utter the malice of the heart; though a man may abstain from outward death or act.\n\nIf you will enter into life, keep the commandments of Matthew 19. First remember that whatever God commands us, he does not do it because we are able to do it in ourselves, but because it is the law that we might know our heinous deeds and captivity under sin, repeat and come to Christ, and receive mercy and the spirit of God to strengthen us and make us able to do God's will which is the law. Now he who says if you will enter into life keep the commandments, is as much to say, as he who keeps the commandments is brought into life, for except a man first has the spirit of life in him by Christ's purifying, it is impossible for him to keep the commandments, or that his heart should be loose or at liberty to lust after them, for of nature we are enemies to the law of God.\nAs touching it, Christ says afterwards, if you will be perfect, go and sell your substance and give it to the poor. He says it not as if there were any greater perfection to keep the law of God (for that is all perfection), but to show other his benevolence which saw not that the law is spiritual and requires the heart. But because he was not knowing that he had hurt any man with the outward deed, he supposed it that he loved his neighbor as himself. But when he was brought to show the deeds of love and give of his abundance to those in need, he departed in the morning. Which is evidence that he loved not his neighbor as well as himself. For if he needed himself, it would not have saved him to receive succor from another. Moreover, he saw not that it was a mother and a thief that also Christ said, \"It is harder for a rich man (who loves his riches so that he cannot find in his heart liberally and freely to help the poor and needy) to enter into the kingdom of heaven, than a camel to go through the eye of a needle.\" This kind of devils goes out only by prayer and fasting. Matthew 27. Not that the devil is cast out by the merits of fasting or praying. For he says before that for their unbelief they could not cast him out. It is faith that casts out the devils and fasts and prays. Faith has the promises of God, and in all things seeks God's honor. She fasts to subdue the body and allows the spirit to quietly converse with God. She also prays to God to fulfill His promises for His praise and glory. And God, who is merciful in promising and true to fulfill them, casts out devils and does all that faith desires and trustless sinners, who had not trusted in the word of God's promises nor yielded to God's will: but were carried away by the spirit of their father the devil to all abomination, to work wickedness. Many sins are forgiven her, for she loves much. It was not love that caused the forgiveness of sins. But, on the contrary, the forgiveness of sins caused love. To whom less is forgiven, the same loves less. And before he passed judgment on Simon, who answered that he loved most him who was most forgiving, and also said at the last, \"Your faith has saved you or made you safe. We cannot love except we see some benefit and kindness. As long as we look on the law of God where we see only sin and damnation and the wrath of God approaching us, we were damned before we were born. We cannot love Him: No, we can only hate Him as a tyrant, unrighteous and unjust, and flee from Him as Cain did. But when the Gospel, with its glad tidings and joyful promises, is preached, that in Christ God loves us first, forgives us, and has mercy on us, our love declares our faith. This is the manner of speaking. Somers is near, for the tree's blossoms. Now is the blooming of the trees or the cause that summer draws near, but the drawing near of summer's cause because of the blossoms, and the blossoms put us in remembrance that summer is at hand. So Christ teaches Simon by the fervor of love in the outward deaths. We also say that he who does not love me loves not my dog. Nor should a man love my dog before me. But if a man loved me, the love with which he loves me would compel him to love my dog, though the dog deserved it not, and though the dog had done him a displeasure. Yet if he loved me, the same love would restrain him from avenging himself and cause him to refer the vengeance to me. Such is what is spoken of his first epistle: he that says, \"I love God and yet hates his brother is a liar.\" For how can he who loves not his brother whom he says he loves, love God whom he does not? This is not said that a man should first love his brother and then God, but as it follows. For this commandment, I am to love my neighbor as I love God. Love for my neighbor is the commandment, and he who does not love his neighbor does not love God. Keeping this commandment declares what love I have for God. If I loved God purely, nothing my neighbor could do would make me hate him or seek revenge, since God has commanded me to love him and to leave vengeance to him. Mark now how much I love the commandment, how much I love God, how much I believe that he is merciful, kind and good, a father to me for Christ's sake, how much I believe that God will heal me. By the natural order, I first see my sin. Then I repeat and repent. I believe in God's promises that he is merciful to me and forgives me, and will heal me at the last: then I love and prepare myself for the commandment.\n\nThou shalt live like this. x. This means: love your Lord God with all your heart, with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself. As one might say, if you do this, or even if you cannot do it, but feel a desire for it and your spirit yearns and longs for the strength to do it, take it as a sign and evident token that the spirit of life is in you, and that you are elected.\n\nIt also follows in the same place of Luke, when he was about to depart, he took a parable, and a parable cannot be explained word by word. But the intent of the simile must be sought out only in the whole parable. The intent of the simile is to show to whom a man is a neighbor or who is a man's neighbor (which is both one), and what it is to love a man as yourself. The Samaritan helped him and showed mercy as much as he was present, and when he could no longer be present, he left his money behind him. And if that were not enough, he left his credits to make good the rest. And so he did not, as long as the other had need. Then said Christ, go thou and do the same. That is, without difference or respect to persons, whosoever needs thy help; count him thy neighbor; and let thy neighbor be to thee as thyself. Neighbor is a word of love and signifies that a man should be ever near and at hand and ready to help in time of need.\n\nThose who interpret parables word for word often fall into straits, from which they cannot free themselves. And they preach lies instead of the truth. As do those who interpret by the two pence the Old Testament and the New, and by that which is supererogatory. That is to say, deaths which are more than the law requires, deaths of perfection and of liberality, which a man is not bound to do but of his free will. And for him shall be a greater place in heaven, and may give to other of his merits: or which the pope after his death may give pardons from the pains of purgatory.\n\nAgainst this exposition, I answer. First, a greater perfection than the law requires there is not. A greater perfection, to love God and his will, which is the commandments, with all your heart, with all your soul, with all your strength, with all your mind, is there none. And to love your neighbor as yourself is like the same. It is a wonderful love wherewith you love yourself. As glad as I would be to receive pardon for my own life (if I had deserved death), so glad ought I to be to defeat my neighbor's life without respect to my life or to my good. A man ought neither to spare his goods nor yet himself for his brother's sake, after the example of Christ. John iii says, \"By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome.\" Therefore, we love, because He first loved us. (That is, Christ loved us.) We ought therefore to bestow our lives for our brothers. Now says Christ in John 15, there is no greater love than that a man should lay down his life for his friend. Moreover, no man can fully fulfill the law. For (John says in the same chapter of the said letter), if we say we have no sin, we deceive ourselves, and truth is not with us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. And in the Pater Noster also we say, \"Father, forgive us our sins.\" Now if we are all sinners, none of us fulfills the law. For he who fulfills the law is no sinner. In the law, neither Peter nor Paul, nor any other creature, save only Christ alone rejoices. In the blood of Christ which fulfilled the law for us, every person who repents believes, loves the law, and rejoices to fulfill it, however weak a sinner he may be. Therefore, the two pence and the creed Mary has chosen shall not be taken from her. Luke x. She was first chosen by God and called by grace, both to know her sin and also to hear the word of faith, health, and glad tidings of mercy in Christ. Faith was given to her to believe, and the spirit of God loosed her heart from the bondage of sin. Then she consented to God's will again, and above all things had a delight in hearing that word in which she had obtained everlasting health, especially from his mouth which had purchased such great mercy for her. God chooses us first and loves us first, and opens our eyes to see his loving and abundant love for us in Christ. Then we love in return and accept his will above all things, and serve her in the office to which he has called us.\n\nSell what you have and give alms. Make bags which do not grow old, and treasure which does not fail, in heaven (Luke 12). This and similar things are not said that we should work as hired servants in respect of reward, and as though we should obtain heaven with merit. For he says a little before, fear not the little flock, for it is your father's pleasure to give you a kingdom. The kingdom comes then from the good will of Almighty God through Christ. Such things are spoken partly to put us in remembrance of our duty to be kind again. As is that saying, let your light so shine before men that they see your good works and glorify your Father in heaven. As if God has given you such great gifts, be not ungrateful, but bestow them onto His praise. Some things are spoken to move us to put our trust in God, as these. Behold the lilies of the field. Behold the birds of the air. If your children ask you for bread, will you give them a stone? And many such like. Some are spoken to remind us to be sober and to watch and pray, and to prepare ourselves against temptations, and that we should understand and know how temptations and occasions of evil come when they are least expected: lest we become careless and sure of ourselves, negligent, and unprepared. Some things are spoken that we should fear the wonderful and incomprehensible judgments of God lest we presume. Some are spoken to comfort us and not to despair. And for similar reasons are all the examples of the old testament. In conclusion, the scripture speaks many things as the world speaks. But they may not be worldly understood, but spiritually and godly, the spirit of God alone understands them, and where he is not, there is not the understanding of the scripture. But unfruitful disputing and brawling about words. The scripture says God sees, hears, smells, walks, and is with us. God is not with us. God is angry, pleased, sends his spirit, and takes it away, and a thousand such things. And yet, none of this is true in a worldly sense, as the words sound. Read the second chapter of Corinthians; the natural man understands not the things of God, but the spirit of God alone can understand them, for without the spirit it is impossible. Read also Romans 8: \"Those led by the spirit of God are the sons of God. The one who does not have the spirit of Christ is not his. In the same way, he who does not have the spirit of God is not of God, for we have received the spirit which is from God. For it is one and the same spirit.\" Now he who is of God hears the word of God, John 8:47, and who is of God but he who has the spirit of God. Furthermore, says he, you do not hear it because you are not of God, that is, you have no lust in the word of God, for you did not understand it, and that because his spirit is not in you. For as much as the scripture is nothing else but that which the spirit of God has spoken through the Prophets and Apostles, and cannot be understood but by the same spirit: Let every man pray to God to send him his spirit to free us from our natural blindness and ignorance, and to give us understanding and feeling of the things of God and of the speaking of the spirit of God. And mark this process. First, we are dulled by nature, so concealed and born as a serpent is a serpent, and a toad a toad, and a snake a snake by nature. And as you say, a young child/ who takes pleasure in many things where death is present, such as fire, water, and so forth, would sleep himself with a thousand deaths if he were not watched and kept from it. Similarly, if we were to live this thousand years, we could delight in no other thing or seek any other thing but that where death of the soul is present.\n\nSecondly, of the whole multitude of the nature of man, whom God has elected and chosen and to whom he has appointed mercy and grace in Christ, he sends his spirit. This spirit opens their eyes, shows them their misery, and brings them to the knowledge of themselves, so that they hate and abhor themselves, are stunned and amazed at their wits' ends, neither knowing what to do or where to seek health. The least they should not flee from God in despair, he comforts them again with his sweet promises in Christ and assures their hearts that for Christ's sake they are received to mercy and their sins forgiven, and they elect and become the sons of God and heirs with Christ of eternal life: and this through faith they are set at peace with God.\n\nWhy may we ask why God chooses one and not another? Others think that God is unjust to damning us before we do any actual deed, seeing that God has power over all his creatures to do with them as he wills or to make of every one of them as he pleases. Our darkness cannot perceive his light. God will be feared and not have his secret judgments known. Furthermore, by the light of faith we see a thousand things which are impossible for an infidel to see. So likewise, no doubt in the light of the clear vision of God we shall see these things which now God will not have known. For payment ever accompanies high knowledge but grace accompanies meekness. Let us give diligence rather to do the will of God than to search his secrets which are not profitable for us to know. When we are thus reconciled to God and make friends of God and heirs of eternal life, the spirit that God has poured into us testifies that we may not live after our old deaths of ignorance. For how is it possible that we should repent and abhor them, and yet have a lust to live in them? We are therefore sure that God has created and made us anew in Christ and put his spirit in us that we should live a new life, which is the life of good works.\n\nTo know what are good works or what works are good and the end and beginning of good works or why good works serve, mark this that follows.\n\nThe life of a Christian man is inward between him and God, and properly is the consent of the spirit to the will of God and to the honor of God. And God's honor is the final end of all good works. Good works are all those done according to the laws of God, in which God is honored and for which thanks are given to God.\n\nFasting is to abstain from surfeiting or overeating, from drunkenness and care of the world (as you may read in Luke 21). The end of fasting is that a Christian either eats at one meal that is sufficient for four, or that a man at four times can bear what he cannot at once. Some fast from meat and drink, and yet entangle themselves in worldly businesses so that they cannot once think on God. Some abstain from butter, some from eggs, some from all manner of white meat, some this day, some that day, some in the honor of this saint, some of that, and every man for a different purpose. Some for toothache, some for headache, for fevers, pestilence, for sore death, for hanging, drowning, and to be delivered from the pains of hell. Some are so mad that they fast between the two Saints Maries, that is, the one whose day is honored between Christmas and Candlemas, and deliverance from the pestilence. All these men fast without the conscience of God and without knowledge of the true intent of fasting, and they honor the saints no differently than gentiles and heathens worshiped their idols. They are drowned in blindness and know not of the covenant that God made with man in Christ's blood. In God they have neither hope nor confidence, nor do they believe His promises nor know His will, but are yet in captivity under the prince of darkness.\n\nWatching is not only to abstain from sleep but also to be cautious and to cast off all perils. We must remember that the snares of the devil are infinite and innumerable, and every moment brings new temptations and that in all places we are confronted with fresh occasions. Against which we must prepare ourselves and turn to God, and complain to him, and make out money, and desire him of his mercy to be our shield, our tower, and defense from all evil, to put his strength in us (for without him we can do nothing). And above all things, we must call to mind what promises God has made and what he has shown us that he will do for Christ's sake, and with strong faith cleave unto them, and desire him of his mercy and for the love that he has to Christ and for his truth's sake to fulfill his promises. If we thus cleave to God with strong faith and believe his words: then, as Paul says in 1 Corinthians 10, God is faithful, that he will not suffer us to be tempted above that we are able or above our strength (that is, if we cleave to his promises and not to our fantasies and imaginations), he will put might and power into us, that shall be stronger than all the temptation which he shall suffer to be against us. Prayer is a longing and a desire of the spirit towards God for that which it lacks, as a sick person longs and yearns in his heart for health. Faith ever prays. For after we are recalled to God by faith and have received mercy and forgiveness from God, the spirit longs and thirsts for strength to do God's will, and that God may be honored, his name hallowed, and his pleasure and will fulfilled. The sprite waits and watches on the will of God, and before her eyes, she has her own fragility and weakness. When she sees temptation and peril in the form of drawawe, she tears to God and to the testament He has made for all who believe and trust that He will fulfill His promise. He will sanctify His name in us and fulfill His godly will in us, and He will not look on our sin but on His mercy, truth, and the love that He owes to His son Christ and for His sake to keep us from temptation, that we not be overcome and that He delivers us from evil. Furthermore, from His own experience, He feels other means are needed, and no less comes to God, knowing that there is no strength, no help, no succor but from God alone. And as merciful as he feels God in his heart towards himself, so merciful is he towards others. His neighbor is no less care to him than himself. He feels his neighbor's grief no less than his own. Whenever he sees occasion, he cannot but pray for his neighbor as well as for himself: his nature is to seek the honor of God in all things, and to draw (as much as in him lies) all things unto God. This is the law of love which springs out of Christ's blood into the hearts of all who trust in Him. No man needs to bid another man to pray for him if he sees his neighbor's need: if he does not see it, let him be reminded only, and he cannot but do his duty.\n\nNow as touching us, we desire one another to pray for us, not that we trust in each other's holiness, but that we trust in God, in Christ, and in the truth of God's promises. We have also a promise that when we pray one for another, we shall be healed. i. We agree in one thing only, to the will of God. God hears us not withstanding, as he hears many and few. He hears one, if he prays according to God's will and desires mercy. He feels his own misery and sorrows in his heart, desiring to be delivered, so that he might honor God. God, for his truth's sake, must hear him, as he says in Matthew 5: \"Blessed are those who hunger and thirst after righteousness, for they shall be filled.\" God, for his truth's sake and love of Christ, must put the righteousness of Christ in him and wash away his unrighteousness in the blood of Christ. And no matter how weak, feeble, and frail a sinner may be, or how often and how grievous his sins, as long as this lust to be delivered remains in him, God sees not his sins, does not count them, for his truth's sake and love of Christ. He is not a sinner in God's sight. It would be no sin. He who is delivered has lost all readiness. His heart sins not, but mourns, repents, and consents to the law and will of God, and justifies God. It is recorded that God, who made the law, is righteous and just. Such a heart trusting in Christ's blood is accepted as fully righteous. And his weakness, infirmity, and frailty are pardoned, and his sins are not looked upon, until God gives him more strength and fulfills his lust. When the weak in faith and inexperienced in the mysteries of Christ desire to pray for the things they ought, and teach them to put their trust in the promises of God, in love that God has for Christ and for us because of him, and to strengthen their weak consciences, showing and proving by scripture that as long as they follow the spirit and resist sin, it is impossible for them to fall so deeply that God will not pull them up again, if they hold fast by the anchor of faith, having trust and confidence in Christ. The love that God has for Christ is infinite, and Christ did and suffered all things not for himself to obtain favor or anything else, for he had the full favor of God and was ever lord over all things, but to reconcile us to God and to make us, whoever calls on his name, never to be confounded or ashamed (says the scripture). If the righteous fall, he shall not be broken; the Lord will put his hand under him. (Romans 2:7) Who is righteous but he who trusts in Christ's blood? Christ is our righteousness, and in him we should teach all men to trust and expound to all men the testament that God has made to us sinners - Christ's blood. We should do this and not make a prayer of them to lead them captive, to sit as saviors. For if I take it upon myself to save others by my merits, am I not making myself Christ and a savior, and in dead a false prophet and a true antichrist, exalting myself and sitting in the temple of God, which is to say, wearing the consciences of me? Among Christians, love makes all things common: every man is another's debtor, and every man is bound to minister to his neighbor and supply his neighbor's lack, of that wherewith God has endued him. As you say in the world, how lords and officers maintain peace in the community, punish murderers, thieves, and evil doers, and sustain their order and ease, they minister to the commons again through tribute, toll, and custom. In the Gospel, the curates, who preach the Gospel in every parish, ought, by duty, to receive an honest living for themselves and their households, and so ought other officers necessary in the community of Christ. We do not need to use filthy lucre in the Gospel, to chop and change, and to play the tavern keepers, altering the word of God as they do with their mines to their greatest advantage, or to fashion God's word according to every man's mouth, or to abuse the name of Christ to obtain authority and power, to feed our flowery bellies. Now tell me, what prayers, the end of them, and why it serves.\n\nIf you give me a thousand pounds to pray for the dead, I am no more bound than I was before. Mans imagination can make the commandment of God neither greater nor smaller, neither can I, to the law of God, add or diminish. God's commandment is as great as He is. I am bound to love the Turk with all my might and power, yet above my power, even from the ground of my heart, after the example of Christ loved me. Neither should I give if thou gave me all the world. Where I see need, there I cannot but pray if God's spirit be in me.\nAlms is a great word and signifies mercy. One Christ is dearer to another at his need of all that He is able to do for him until his need be satisfied. Every Christian ought to have Christ always before his eyes as an example to counterfeit and follow, and to do to his neighbor as Christ has done to him, as Paul teaches in all his epistles and Peter in his first and John in his first. This order Paul sets in all his epistles. First, he preaches the law and proves that the whole nature of man is condemned in that the heart lusts contrary to the will of God. For if we are of God, we should have no lust in His will. The preacher teaches Christ and the Gospel's promises and the mercy it has set forth to all men in Christ's blood. Those who believe and take it earnestly turn themselves to God, begin to love Him again, and prepare themselves for His will by the working of God's spirit in them. Lastly, he exhorts them to unity, peace, and sobriety; to avoid vanities, sects, opinions, disputes, and arguments about words; and to walk in the plain and single faith and feeling of the spirit, and to love one another after the example of Christ. Christ is Lord over all, and every Christian is an heir annexed with Christ and therefore Lord of all, and every one Lord of whatsoever another has. If your brother needs help from you and you withhold mercy, you rob him of his own and are like one without mercy. A Christian man has Christ's spirit. Now, Christ is a merciful thing; if you are not merciful, following Christ's example, you do not have his spirit. If you do not have Christ's spirit, then you are not his, nor do you belong to him. Furthermore, even if you show mercy to your neighbor, you must do it with burning love as Christ did. A Christian man has nothing to rejoice in concerning his death. His rejoicing is that Christ died for him and that he is washed in Christ's blood. He does not rejoice in his death, nor counts his merits, nor grants pardon, nor seeks a higher place than himself, nor makes himself a savior of others through his good works. But gives all honor to God and knows himself a sinner genuinely, and is continually conscious of his place prepared for him by Christ. And his good deeds are a sign to him only that the Spirit of Christ is in him, and he in Christ, and elects him to eternal life.\n\nThe order of love or charity, which some dream, the Gospel of Christ knows not of. A man should begin at himself and serve himself first, I do not know by what steps. Love seeks not its own profit. 2 Corinthians 12. But makes a man forget himself and turn his profit to another, as Christ sought not himself or his own profit but ours. This term \"myself\" is not in the Gospel, nor is father, mother, sister, brother, or kin preferred in it above another. But Christ is all things to me. Every Christian man to another is a Christian and owes himself to his neighbor, for his neighbor's need has equal right to his goods as Christ himself, who is the heir and lord over all. And just as you owe to Christ, you owe to your neighbor need, heart, self, and all that you have and can do. The love that springs from Christ excludes none, not even those among the brethren who are a thousand miles away. You are the debtor to them as much as you are to your very infidels, if they need it, provided you can maintain it without going against Christ or blaspheming Him. Therefore, every man who needs your help is your father, mother, sister, and brother in Christ: just as every man who does the will of the Father is a father, mother, sister, and brother to Christ. If anyone is an infidel and a false Christian, and forsakes his household, wife, children, and those who cannot help themselves, then you are bound to provide for them, and they have the same right to your goods as you do. And if you withhold mercy from them and have the means to help them: then you are a thief. If you show mercy, you fulfill your duty and are a faithful servant in the household of Christ, and you will have your reward and thanks from Him. If the whole world were yours, yet every brother has his right in your goods and is an heir with you, as we are all heirs with Christ. Furthermore, the rich and those who have wisdom with them must see that as many as are able do work with their own hands to feed themselves, according to the scripture and God's commandment.\n\nNow tell me what alms mean and why they are beneficial. Be that one more generous than to be merciful, a neighbor, to succor his brother's need, to do his duty to his brother, to give his brother what he owes him, the same is blind and sees not what it is to be a Christian man and to have fellowship in Christ's blood.\nAs participating in good works, understand that all works are good which are done within the law of God in faith and with thanksgiving to God, and understand that you please God in doing them, whatever you do within that law of God, as when you make water. And trust me, if other wind or water were stopped, you would feel what a precious thing it is to do either of both, and what thanks God deserves therefore. Furthermore, put no difference between works, but whatever comes into your hands, do as time, place, and occasion gives, and as God has put you in degree high or low. For as the world sees, he takes pleasure in the beauties of the work as much as the world does, or as if he had need of them. But God looks at your heart; what faith you have in his words, how you believe and trust him, and how you love him for his mercy that he has shown. Consider this example before your eyes. You are a servant and wash your master's dishes; another is an apostle and preaches the word of God. Consider what Paul says in 2 Corinthians 9: \"If I preach, I have nothing to boast about, for necessity compels me. Woe to me if I do not preach!\" If I do it willingly [sayeth he], then I have my reward, that is, I am sure that God's spirit is in me and that I am elected to eternal life. If I do it against my will, an office is committed to me, and if I do it not of love to God but to get a living there by and for a worldly purpose, and had rather other ways live, then do I that office which God has put me in, yet displease not God myself. Not is his damnation just. If he preaches and his heart is not right, yet mime the office that God has put him in, and they that have the spirit of God hear the voice of God, you though he speak in an Ass. Moreover, however he preaches, he has not to rejoice in that he preaches. But if he preaches willingly, with a true heart and of conscience to God, then he has his reward, that is, he feels the earnest of eternal life and the working of the spirit of God in him. And as he feels God's goodness and mercy, so be thou certain he feels his own infirmity, weakness, and unworthiness, and moreover knows his sin, in that the heart will not arise to work with that full lust and alone that is in Christ our Lord. And nevertheless, is yet at peace with God through faith and trust in Christ Jesus. For the earnest spirit that works in him testifies and bears witness to his heart that God has chosen him, and that his grace shall sustain him, which grace is not idle in him. In his works he puts no trust.\n\nNow thou that art most anxious in the kitchen and art but a servant, receivest all things from God's hand, knowest that God has put thee in that office, submittest thyself to his will and servest thy master, not as a man, but as Christ himself with a pure heart, according to Paul's teaching, puttest thy trust in God, and with him seekest thy reward. More over, there is not a good deed done, but this heart rejoices therein. When you hear that the word of God is preached by this Apostle and see the people turn to God, your heart breaks out in joy and spirits and leaps in your breast, that God is honored. And in your heart do the same as the Apostle does, and perhaps with greater delight and a more fervent spirit. Now he who receives a prophecy in the name of a prophet shall receive the reward of a prophet. Matthew 10: this is, he who consents to the deed of a prophet and maintains it, the same has the same spirit and the same earnestness of everlasting life which the prophet has and is elected as the prophet is.\n\nNow if you compare deeds to deeds, there is a difference. But as for pleasing God in all things, washing dishes and preaching the word of God are not at all the same. For neither you nor I please, but as far as God has chosen a man and put his spirit in him and purified his heart by faith and trust in Christ. Let every man therefore wait on the office where Christ has placed him and serve his brethren therein. If he be of low degree, let him quietly abide there until God promotes him and exalts him there. Let kings and high officers seek Christ in their offices and minister peace and quiet to the brethren, punishing sin with mercy, even with the same sorrow and grief of mind as they would cut off a finger or join a leg or harm their own body if there were such disease in them that they must be cut off or else the whole body would perish. Let every man of whatsoever craft or occupation he be, whether brewer, baker, tailor, vintner, or housewife, refer his craft and occupation to the common wealth, and serve his brethren as he would do Christ himself. Let him be honest and sell truly, and not deceive his brother. And so he shows mercy, and his occupation pleases God. And wherever thou receivest money for thy labor or goods thou receivest thy due. For wherever thou ministerest to thy brethren, they are debtors to give thee wherewith to maintain thyself and thy household. And let thy surplus succor the poor, of whom there shall always be some in all towns, cities, and villages. Remember we are members of one body and ought to minister one to another mercifully. And remember that whatever we have, it is given us of God to bestow on our brethren. Let him who eats eat and give thanks to God, only let not his meat poison his heart from God. And let him who drinks do likewise. Let him who has a wife give thanks to God for her liberty, only let not his wife draw his heart from God and let him please God and have the word of God for thee. And in all things look on the word of God and put your trust in it, not in a vision or a disfigured garment and a cut sleeve. Seek the word of God in all things, and without the word of God do nothing, though it may appear never so glorious. Whatever is done without the word of God is idolatry. The kingdom of heaven is within us. Luke 17. Therefore wonder not at any monstrous shape or any outward thing without the word. For the world was never drawn from God, but with an outward show and a glorious appearance and shining of hypocrisy and of feigned and disguised fasting, praying, watching, singing, offering sacrifices, holiness of superstitious ceremonies, and monstrous disfiguring.\n\nTake this as an example. Iohn baptist, who had testimony of Christ and the Gospel, was greater among children of women. With his fasting, watching, praying, and rigorous living, he deceived the Jews and brought them into doubt as to whether John was the Christ or not. No scripture or miracle testified to this, so the blindness of the multitude looked only at the outward shining of works and neglected the inward word that spoke to their hearts. When they sent to John to ask if he was the Christ, he denied it. When they asked him what he was and what he said of himself, he answered, \"I am he who watches, prays, drinks no wine nor strong drink, eats no fish or flesh, but lives with wild honey and grasshoppers; and a coat of camel's hair I have and a girdle of a stone: but I say to you, I am a voice of one crying in the wilderness. My voice only pertains to you. To you I am a voice only, and the one whom I preach. \" My preaching, if received into a penitent or repentant heart, will teach you how to live and please God. Accord as God shall shed out His grace on every man. John preached repentance, saying prepare the Lord's way and make His paths straight. The Lord's way is repentance and not hypocrisy of heart and mind. It is not possible for the Lord Christ to come to a man except he knows himself and his sin and truly repents. Make his paths straight: your paths are the law. If you understand it rightly as God has given it. Christ says in Matthew 17: \"Elias shall first come and restore all things. He shall come before Me and restore all things to their proper meaning and understanding, which the Pharisees had partly darkened and made of no effect through their own traditions.\" Matthew 15. Where Christ rebukes the scribes and Pharisees: \"Why do you transgress the commandments of God through your traditions? You have partly corrupted it with glosses and false interpretations, so that no one could understand it. Therefore, Christ rebukes them in Matthew 23: \"Woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in my face. You do not enter yourselves, nor allow those who wish to enter to do so. And you blind people: for you make broad and large phylacteries, and make your works appear to men, but yourselves are blind. And you make the blind leads the blind. And if a blind man guides a blind man, both will fall into a pit.\" (Matthew 23:13-14) In the same way, they deceived the people and blinded their eyes, as you read in the same place, Matthew 23, how they made broad and large phylacteries, and did all their works to be seen by men. The people would wonder at their disguises and rising up of themselves, otherwise God would have made them so: and they mocked the people with the hypocrisy of false scribes, and were counted as gods by the people, so that they should trust in their holiness and not in God, as you read in the place above referred to, Matthew 23. Woe to you Pharisees hypocrites, who devour widows' houses under the guise of logical prayer. Therefore do nothing without the word of God, and what you do, do it heartily, as for the Lord and not for men. Beware of your good intentions, your good minds, your good affections or zeal, as they call it. Peter, of a good mind and of a good affection or zeal, said that he must go to Jerusalem and there be slain. But Christ called him Satan for his labor, a name belonging to the devil. And He said that he perceived not godly things but worldly. Of a good intention and of a fervent affection for Christ, the sons of Zebedee would have had fire come down from heaven to consume the Samaritans. But Christ rebuked them, saying they did not understand that they were all together worldly and fleshly minded. Peter struck Malchus out of good zeal; but Christ healed his ear. The Jews, according to Paul's record in Romans 10:1-3, have a fervent attitude toward God but not in accordance with knowledge. It is a different thing to have a good mind and to have knowledge: labor for knowledge so that you may know God's will and what He would have us to do. Our mind, intention, or zeal are blind and all that we do of this is condemned by God. And for this reason, He has made a testament between Him and us, containing both what He would have us to do and what He would have us to ask of Him. Therefore, do nothing to please God except what He commands, and ask for nothing of Him except what He has promised.\n\nThe Jews, as it appears in Acts 7, also slew Stephen, a man of good zeal. Because he proved from the scripture that God does not dwell in temples or churches made with hands. The churches were originally ordered so that the people would resort there to hear the word of God preached only, and not for the uses they now serve. The temple where God is to be worshipped is the heart of man. For God is a spirit (says Christ in John iv.), and is to be worshipped in spirit and in truth: that is, when a penitent heart consents to the law of God and with strong faith longs for God's promises. So God is honored on all sides in this way, and is righteous in all his laws and ordinances, and also true in all his promises. Other worship of God is none, except we make an idol of him.\n\nIt shall be received at the rising again of the righteous, Luke xxiv. Read the text beforehand and you shall perceive that Christ does the same there as he does in Matthew v. He puts us in remembrance of our duty, that we be to the poor as Christ is to us, and also teaches us how we can never know whether our love is right and whether it springs from Christ or not, as long as we are only those who do as much for them. But if we are merciful to the poor, out of compassion and heartily love, which compassion and love spring from the love we have for God in Christ, then we have a sure token that we are loved by God and washed in Christ's blood and elected by Christ's merit unto eternal life. The scripture speaks as a father to his young son: do this or it not, and I will love you. Yet a father loves his son first and strives with all his power and wit to overcome his child with love and kindness to make him do what is comedy, honest, and good for itself. A kind father and mother love their child even when they are evil. They would shed their own blood to make them better and bring them in the right way. And a natural child does not study to obtain his father's love with works but considers with what love his father loves him with all, and therefore loves in return, is glad to do his father's will, and studies to be obedient.\n\nThe spirit of the world does not understand speaking of God. Nor does the spirit of the wise of this world, nor the spirit of philosophers, nor the spirit of Plato or Aristotle's Ethics, as you may see in the first and second chapter of the first to the Corinthians. Though many are not ashamed to rail and blaspheme, saying how should he understand scripture since he is no philosopher nor has seen metaphysics? Moreover, they blaspheme, saying how can he be divine and not know what is subject in theology? Never less than a woman without the spirit of Aristotle or philosophy can, by the spirit of God, understand scripture: Even so, by the spirit of God, she understands that God is to be sought in all scripture and in all things, yet she does not know what means Subjectum in theology because it is a term of their own making. If you should say to him who has the spirit of God, that the love of God is the keeping of the commandments, and to love a man's neighbor is to show mercy, he would, without arguing or disputing, understand how the love of God springs from the keeping of his commandments and how the love for thy neighbor springs from mercy. Now would Aristotle deny such speaking, and a Duns Scotus would make twenty. distinctions. If you should ask (as Saith John in the fourth of his epistles), how can he not love his neighbor whom he says he loves not? Aristotle would say that a man must first love his neighbor and God, and out of the love for his neighbor springs the love for God. But he who feels the working of the spirit of God, and also understands how it is impossible to love father or mother, sister, brother, neighbor, or himself rightly, except it springs from the love of God, and perceives that the love for a man's neighbor is a sign of the love for God, as good fruit declares a good tree, and that the love for a man's neighbor accompanies and follows the love of God as heat accompanies and follows fire.\n\nLikewise, when the scripture says: Christ shall reward every man at the resurrection or rising again according to his deeds. The spirit of Aristotle's ethics would say, \"Look, with the multitude of good works, mayst thou and must thou obtain everlasting life, and also a place in heaven high or low according as thou hast many or few good works. Yet, one who knows not what a good work means as Christ speaks of good works, it is not the heart but outward things only. But he who has God's spirit understands it. He feels it that good works are nothing but fruits of love, compassion, mercy, and a tender heart which a Christian has to his neighbor. Love spurs on love which he has to God, to his will and commandments, and understands also that the love which a man has to God springs from the infinite love and bottomless mercy which God in Christ first showed to us. (John in the epistle and the chapter above referred to) In this he said,\nappeared to us the love of God because God sent his only begotten son into the world that we might live through him. Here is love, not that we loved God, but that he loved us and sent us inexpressible love and mercy which God has for us, and that Spirit which works all things according to his will, and that love with which we love God, and that love which we have for our neighbor, and also the eternal life which is laid up for us in Christ are all together the gift of God through Christ's purchasing.\n\nIf the scripture always said, \"Christ shall reward according to your faith,\" or \"according to your hope and trust in God,\" or \"according to the love you have for God and your neighbor,\" so would it be true as you say. The end or reward of your faith, your health or salvation of your souls. But spiritual things could not be known except by their works. A tree is known by its fruit. How could I know that I loved my neighbor if no opportunity was given to me to show mercy to him? How could I know that I loved God if I never suffered for His sake? How could we know that God loved us if there were no infirmities, temptations, or perils from which He delivered us?\n\nThere is no man who forsakes house or father or mother or brother or sister or wife or children for the sake of the kingdom of heaven, who will not receive much more in this world and in the world to come, eternal life. Luke 18:29-30.\n\nHere you say that a Christian man in all his works has regard for nothing but the glory of God alone and the maintenance of the truth of God, and does and leaves all things for the glory and honor of God alone, as Christ reaches in the Pater Noster. More when he says he shall receive much more in this world / indeed, you have given him much more already. Except he had felt the infinite mercy, goodness, love, and kindness of God and the fellowship of the blood of Christ and the comfort of the spirit of Christ in his heart, he could never have forsaken anything for God's sake. Notwithstanding (as Mark says in the tenth chapter), whoever forsakes all for Christ's sake and the gospels, he shall receive a hundredfold houses, brethren, sisters, and all things, that is spiritually. For Christ will be all things to him. The angels, all Christ's and those who do the will of the Father, shall be father, mother, sister, and brother to him, and all shall be yours. And God shall provide for you and minister all things unto you, as long as you seek only his honor. If you were lord over all the world and the ten realms before you knew God, yet your appetite was not quenched; you thirsted for more. But if you seek his honor only, he will quench your thirst, and you shall have it. The honor will come when all those in the graves hear his voice - that is, Christ's voice - and they shall come forth: the good into the resurrection of life, and the wicked into the resurrection of damnation. John 5: This and all similar texts declare what follows: good works, and our dead shall testify for or against us at that day. Here you may not understand that we obtain God's favor and the inheritance of life through the merits of good works, as if we were hiring laborers for wages. For then you would be robbing Christ, from whose fullness we have received favor. John 1. That is God's favor was full in Christ for his sake, he gives us his favor, as Paul affirms in Ephesians 1. He loved us in him, by whom we have redemption through his blood and forgiveness of sins. The forgiveness of sins is our redemption in Christ, and not the reward of works. In whom (he says in the same place), he chose us before the foundation of the world. Through faith in Christ, we are also the sons of God, as you read in John 1. In that they believed on his name, he gave them power to be the sons of God. God with all his fullness and riches dwells in Christ, and from Christ we must receive all things. You read also in John 3, he who believes on the Son has eternal life. And he who does not believe shall not see life, but the wrath of God remains on him. Here you read that the wrath and vengeance of God possesses every soul until faith comes. Faith and trust in Christ expels the wrath of God and brings favor, power to do good, and everlasting life. Furthermore, until Christ gives you light, you do not know where the goodness of your works stands, and both will and works come from God's favor, though we may attribute it to Christ. If anyone will do his father's will, he will know whether the doctrine is of God or whether I speak of myself. John 7. This text does not mean that any man, by his own strength and free will (as they call it), can do the will of God before he has received the spirit and strength of Christ through faith. But here is what is spoken in the thread of John, when the flesh is flesh, and that which is born of the spirit is spirit. As one might say, he who has the spirit though faith and is born again and made new in Christ, understands the things of the spirit and what he who is spiritual means. But he who is flesh, and as Paul says in 1 Corinthians 2, a natural man leads according to his blind reason only, can never ascend to the capacity of the spirit. And he gives an example: the wind blows where it lists, and you hear its voice and know not whence it comes nor whither it goes. So is every man that is born of the spirit. He who speaks of the spirit can never be understood by the natural man, who is but flesh, and saves no more than things of the flesh. So Christ means this, if any man has the spirit and consents to the will of God: this same one at once understands what I mean.\n\nIf you understand these things, happy are you, if you do them, according to John 13. A man's heart is with the will of God, with the law and commandments of God, and he desires and thirsts after strength to fulfill it and longs for God day and night according to His promises, for He gives him power to fulfill the will of God with love and lust: then his dead self restores him, that he is blessed, and the spirit which blesses us in Christ is in him and ministers such strength. The outward dead testifies what is within us, as you read in Joan. v. The dead which I speak of testify of me, says Christ. And John xiii. In this way, all men will know that you are my disciples if you love one another. And John xiv. He who has my commandments and keeps them is the one who loves me. And again, he who loves me keeps my commandments, and he who does not love me does not keep my commandments. The outward dead testifies to the inward heart. And John xv.  Yf ye shall kepe my co\u0304maundementes ye shall con\u2223tinue in my love / as I kepe my fathers co\u0304ma\u2223undemente and continue in his love. That is / as ye se y\u2022 love that I have to my father in that I kepe his commaundementes / so shall ye se the love that ye have to me in that ye kepe my commaundementes.\nThou mayst not thi\u0304ke that oure deades bles\u2223se vs fyrst and that we prevent God and his grace in Christe / as though we in oure natu\u2223rall gyftes and beinge as we were borne in Adam / loked on the lawe of God and of oure owne strength fulfylled it and so became rig\u2223htewes / and the\u0304 with that rightewesnes obta\u00a6yned the favoure of God. As philosophers write of rightewesnes / & as the rightewesnes of temporall lawe is / where the lawe is satis\u2223fied with the ypocresie of the outwarde deade. For contrarie to that readeste thou John .xv. Ye have not chosen me (sayth Christ) but I h\u2223ave chosen you / that ye goo & bringe forth fru\u00a6te / and that youre frute remayne. And in ye sa\u2223me chapter I am a vine, and you cannot do anything without me. Therefore, as it is with us. In Adam, we are all like wild crabtrees, from which God chooses whom He will and plucks them out of Adam and plants them in the garden of His mercy, stocks them, and grafts the spirit of Christ in them, which brings forth the fruit of God's will, which fruit testifies that God has blessed us in Christ. Note this also: as long as we live, we are yet partly carnal and fleshly (notwithstanding that it is not imputed to us for Christ's sake), for there remains in us yet of the old Adam as it were the stock of the crabtree. And ever amongst us, when occasion is given, it shoots forth its branches and leaves, buds, blossoms, and fruit. Against whom we must fight and subdue him and change all his nature by little and little, with prayer, fasting, watching, vernacious meditation, and holy works, until we are all together spirited. The kingdom of heaven says, Christ Matthew 14:17, is like leaven which a woman takes and hides in three pecks of meal until it is all leavened. The leaven is the spirit, and we are the meal which must be seasoned with the spirit a little and a little until we are through our spiritual transformation.\n\nWhich shall reward every man according to his deeds. Romans 2:6, that is, according to the deeds, so shall every man's reward be, the dead declare what we are, as the fruit the tree, according to the fruit, shall the tree be praised. The reward is given of the mercy and truth of God, and by the deserving and merits of Christ. Whoever repeats or believes the Gospel and puts his trust in Christ's merits, the same he inherits with Christ of eternal life, for assurance of which the spirit of God is poured into his heart as an earnest, which loves him from the bonds of Satan and gives him lust and strength every day more and more, according as he is diligent in asking of God for Christ's sake. And eternal life follows good living. I suppose (says St. Paul in the same epistle the eighth chapter), that the afflictions of this world are not worthy of the glory that shall be revealed to us. That is, what we suffer here can never deserve that reward which there shall be given us. If the reward depended and hung on the works, no man would be saved. For as much as our best deeds, compared to the law, are damnable sin. By the deeds of the law no flesh is justified, as it is written in the third chapter to the Romans. The law justifies not but reveals sin and compels the penitent sinner to fle to the mercy of the saints in the blood of Christ. We may repeat as much as we like, yet we are so weak and the snares and occasions so numerous that we fail daily and hourly. We could not but perish if the reward of works were the only means of salvation. Whoever ascribes eternal life to the deserving and merit of works must err in one of two ways: either he is a blind Pharisee, not seeing that the law is spiritual and he carnal, and rejoices in the outward shining of his deeds, despising the weak and justifying himself thereby. Or else, if he sees that the law is spiritual and recognizes that he is unable to ascend to that which the law requires, he must despair. Let every Christian man therefore rejoice in Christ our hope, trust and righteousness, in whom we are loved, chosen and accepted into the inheritance of eternal life. Let him not presume in his perfection nor despair in his weakness. The more perfect a man is, the clearer is his sight, and he sees a thousand things that displease him and also perfection that cannot be obtained in this life. Therefore, he desires to be with Christ, where there is no more sin. Let him who is weak and cannot do what he would, not despair, but turn to him who is strong and has promised to give strength to all who ask of him in Christ's name, and complain to God and desire him to fulfill his promises, and commit himself to God. And he shall, of his mercy and truth, strengthen him and make him feel, with what love he is beloved for Christ's sake, though he be never so weak.\n\nThey are not righteous before God which hear the law, but they that do the law shall be justified. Romans. This text is plainer than it needs to be explained. In the chapter before Paul proves that the natural law did not help the Gentiles. For the law of God was written in their hearts (as it appears in the laws/statutes and ordinances they made in their cities), yet they did not keep it. The strong oppressed the weak for their own profit with the power of the law. Every man praises the law as far as it is profitable and pleasing to himself. But when his own appetites should be restrained, then he grudges against the law. Furthermore, he proves that no knowledge helped the Gentiles. For though the learned men (as the philosophers) came to the knowledge of God through the creatures of the world, yet they had no power to worship God. In this second chapter, he proves that the Jews (though they had the law written) were not helped by it: they could not keep it, but we were idolaters and were also murderers, adulterers, and whatever the law forbade. He concludes that the Jew is as capable as the gentile. If hearing the law alone could justify, then the Jews would be righteous. But it required more than that to fulfill the law. Since they did not, they are no less damned than the gentiles. The publishing and declaring of the law only utter a greater sin and give neither strength nor help to fully fill the law. The law kills the conscience and gives no lust to fulfill the law. Faith in Christ gives lust and power to do the law. Now, he who does the law is righteous, but that is true only for one who believes and puts his trust in Christ.\n\nIf anyone builds on what he has, he shall receive a reward. I Corinthians 2. In the same chapter, what goes before and what follows declares clearly what is meant. Paul speaks of learning doctrine or teaching. He says that he himself has laid the foundation, which is Jesus Christ, and that no one can lay another. He therefore exhorts every man to take heed what he builds upon or borrows a simile from the goldsmith, who tries his metal with fire, saying that the fire (that is, the judgment of the scripture) shall try every man's work, that is, every man's preaching and doctrine. If anyone builds upon the foundation laid by Paul, I mean Jesus Christ, gold, silver, or precious stone, which are all one thing and signify true doctrine, which when it is examined, the scripture allows, then he shall have his reward - that is, he shall be sure that his learning is from God, and that God's spirit is in him, and that he shall have the reward that Christ has purchased for him. On the other side, if any man be found there on timber, height or stubble, which are all one and signify the doctrine of man's generation, traditions and fantasies which stand not with Christ when they are examined and judged by scripture, he shall suffer damage, but shall save himself, yet as though through fire, that is, it shall be painful to him that he has lost his labor, and to see his building perish, not withstanding if he repents and embraces the truth in Christ, he shall obtain mercy and be saved. But if Paul were now alive and would defend his own learning, he would be tried not through the fire of judgment (for light men utterly reject this now), but by the pope's law and with the fire of fagottes.\n\nWe must all appear before the judgment seat of Christ, for to receive every man according to the deeds of his body. 2 Corinthians 5. As the deeds testify, so shall the reward be. Thy deceases are evil, and the wrath of God is upon thee if thine heart is evil. Fear therefore and cry to God for grace, that thou mayst love his laws. And when thou lovest them, cease not till thou hast obtained the power of God to fulfill them: so shalt thou ensure that a good reward shall follow. Which reward is not theirs but Christ's, whom they purchased for us. Remember whatsoever good thing any man does, he shall receive of the Lord. (Ephesians 6:5) Remember that ye shall receive of the Lord the reward of inheritance. (Colossians 3:24) These two texts are exceptional. Paul means the same as Peter does (1 Peter 2:18). Servants should obey their masters with all their hearts and with good will, though they were never so evil. (Colossians 3:22) Wear Christ and Christ has bought us, as thou readest Romans 14:19. (1 Corinthians 6:19-20) Christ is our Lord and His possession, and He is also the commander. Now, the cruelty and unchristian behavior of fathers, mothers, husbands, masters, lords, or kings should not cause us to hate the commandment of our kind Lord Christ. He spared not His blood for our salvation, which also purchased for us with His blood, the reward of eternal life, which life shall follow the peace of a good life and lead us to our good deaths as witnesses that we are chosen. Furthermore, we are so carnal that if the rulers are good, we cannot tell whether we keep the commandment out of love for Christ and God through Him or not. But if you can find in your heart to do good to him who does evil in return, then you are certain that the same spirit is in you that is in Christ. And it follows in the same chapter to the Colossians. He who does wrong shall receive for the wrong that he has done. That is God who will avenge the wrongs done to you abundantly, as he shows what is wrong and yet endures it for a time, so that you may feel your patience and the working of his spirit in you, and be made perfect. Therefore, see that you not once desire vengeance but remit all vengeance to God, as Christ did. According to Peter, i.e., Peter the Second, when he was revealed, he did not revile again, nor threatened when he suffered. To such obedience, such patience, such a poor heart, and such feeling, Paul's meaning is to bring all men, and not to the vain disputing of those who ascribe such a high place in heaven to their piled merits. Why, as they do not feel the working of God's spirit, so they obey no man. If the flesh does it to them justly, they will interfere with the whole realm, curse, excommunicate, and send down below the bottom of hell, as they have led the people out of their wits, and made them mad to believe. Thy prayers and alms are remembered in the presence of God. (In the tenth Chapter of Acts) God does not forget, even if he is not called upon at the first instance. He looks on and beholds thy prayers and alms. Prayer comes from the heart. God looks first at the heart, then at the deed. As you read in Genesis 4, God looked first at Abel and then at his offering. If the heart is impure, the deed is worthless, as you say in Cain. Note the order. In the beginning of the chapter, you read that there was a certain man named Cornelius who feared God, gave much alms, and prayed to God always. He feared God, that is, he trembled and quaked to break the commandments of God. Prayer is the fruit of faith and is no thing but the logical expression of the heart for those things which a man lacks and which God has promised to give him. He also did alms. Alms is the fruit or effect of compassion and pity we have towards our neighbor. Though you consent to the law that it is good, righteous, and holy, sorrow and repent because you have broken it; yet you are not one with God in this. You should shortly despair and blaspheme God if the promises of forgiveness and help are not there; and faith in your heart to believe them. Faith sets you with God.\n\nFaith prays continually. For she always has her infirmities and weaknesses before her eyes, and also God's promises, for which she always longs and in all places. But blind unbelief prays not continually nor in all places, but only in the church, and there only in such a church where it is not lawful to preach God's promises nor to teach me to trust there. Faith sets not her good deeds before her in prayer: \"Lord, grant me this or that for my good deeds.\" Nor does she bargain with God, saying, \"Lord, grant me this or that, and I will do this or that, as if mumbling so much daily, going so far or fasting this or that, entering this or that religion, or doing such other things of unfaithfulness, rather idolatry.\" But she sets her infirmities and her lack before her face and God's promises, saying, \"Lord, for your mercy and truth which you have sworn, be merciful to me and deliver me from this prison and out of this hell. Loose the bonds of Satan and give me the power to glorify your name.\" Faith justifies in the heart and before God, and the deeds justify outwardly before the world, that is, testify only before men, what we are inwardly before God.\n\nWhoever looks into the perfect law of liberty and continues therein (If he is not a forgetful hearer but a doer) will be blessed in his doing of it. He shall be happy in his death, for by his death he shall know that he is happy and blessed of God, who has given him a good heart and power to fulfill the law. By hearing the law, you shall not know that you are blessed unless you do it; it declares that you are happy and blessed.\n\nWas Abraham not justified by his deeds when he offered his son Isaac on the altar? James 3:2 says that his deeds justified him before the world, that is, they declared and confirmed the faith which also inserts him before God and worked that wonderful work, as James also affirms.\n\nWas not Rahab the harlot considered righteous because she had promised the children of Israel that she would give them the land where she dwelt and consented to it, submitting herself to the will of God, and helping God (as much as she was able) and saving his spies and messengers? The others feared what she believed, but resisted God with all their might and had no power to submit themselves to the will of God. And therefore they perished, and she was saved, and that through faith, as we read in Hebrews xi, where you may see how the holy fathers were saved through faith, and how faith made the good and glorious, seeming they never were vile and unbelieving, made the daemonic seem they never were so glorious.\nAccording to this, James iii, chapter 2, says, \"What avails it, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is poorly clad and lacking food, and one of you says to them, 'Go in peace, be warmed and filled,' without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead.\" And the devil believes and trembles. And as a body without a spirit is dead, so faith without works is dead. It is clear and manifest that he does not mean the faith spoken of by Peter, Paul, John in their epistles, and Christ in the Gospels, where He says, \"Your faith has made you save; be it to you according to your faith,\" and \"Your faith is great,\" and so forth, and which James himself speaks of in the first chapter, saying, \"Of His own will He begat us with the word of truth, that is, the promise in which we live and are made sons of God.\" I also prove this in a wise manner. Paul asks, \"How shall they believe without a preacher? How shall they preach except they be sent?\" Now, I ask you, was it heard that God sent any man to preach to the devils, or that He made them any good promises? He threatens them often but never sent embassadors to preach any reconciliation between Him and them. Take an example to understand this. Let there be two poor men, both destitute of clothing in a cold winter. One is strong and feels no grief, the other is severely suffering from the cold. I then come by and moved with pity and compassion say to him who feels his distress, \"Come to this place, and I will give you sufficient clothing.\" He believes, comes, and obtains what I have promised. The other sees this and knows it, but is a partaker of nothing. For he has no faith, and that is because there is no promise made to him. I also had no faith, for they had no power to seek my will or to worship me. The Turks and the Saracens know that there is one God, but yet have no faith. For they have no power to worship God in spirit to seek his pleasure and to submit themselves to his will. They made an idol of God (as we do for the most part) and worshipped him every man after his own imagination and for a diverse purpose. What we will have done, that must God do, and to do our will, we worship him and pray unto him. But what God will have done, that neither Turk nor Saracen nor the most part of us do. Whatever we imagine righteous, that must God admit. But God's righteousness will not our hearts admit. Take another example. Let there be two such as I speak of before, and I promise both, and one because he does not feel his disease comes not. So it is of God's promises. No man is helped by them but sinners that feel their sins, mourn and sorrow for them, and repent with all their hearts. For John the Baptist went before Christ and preached repentance, that is, he preached the law of God rightly and brought the people into knowledge of themselves and unto the fear of God, and then sent them unto Christ to be healed. For in Christ and for his sake only has God promised to receive us into mercy, to forgive us, and to give us power to resist sin. How shall God save us if you do not know our damnation? How shall Christ deliver us from sin if you will not acknowledge your sin? Now I pray you, how many are there who say \"I believe that Christ was born of a virgin, that he died, that he rose again, and so forth,\" and yet you cannot bring yourself to believe that they have any sin at all? How many are there of the same sort who cannot make you believe that a thousand things are sin which God condemns as sin throughout scripture? As for buying as cheaply as he can and selling as dearly as he may, raising the price of corn and victuals for his own vainglory, without regard for his neighbor or the common weal and suchlike. Moreover, how many hundreds of thousands are there who, when they have sinned and know their sins, trust in a bald ceremony or in a false widow's house, and eat out the poor from their houses and herbages, in a thing of their own imagination, in a foolish dream and a false vision, and not in Christ's blood and in the truth that God has sworn? All these are faithless and are disobedient to all manner of righteousness of God: both to the righteousness of God's law, whereby He condemns all our deeds (though some of these may sin for fear of pain, yet it would be better if such dead sins were no sin), and also to the righteousness of the truth of God in His promises, whereby He says all shall repeat and believe. For though you believe that Christ died, yet do not believe that He died for your sins and that His death is a sufficient satisfaction for your sins, and that God, for His sake, will be a father to them and give them power to resist sin.\n\nPaul says (to the Romans in the 10th Chapter) if you confess with your mouth that Jesus is the Lord and believe in your heart that God raised him up from the dead, you shall be saved. This is if you believe he raised him up for your salvation. Many believe that God is rich and almighty, but not to themselves, and that he will be good to them and defend them and be their God.\nPharaoh, because of the pain of the plague, was compelled to confess his sins, but had yet no power to submit himself to the will of God and let the children of Israel go and release such great prophets for God's pleasure. As our priests confess, \"though we be ever so evil, yet we have the power.\" And again, the scribes and Pharisees (they say) sat in Moses' seat, do as they teach but not as they do, therefore confessing themselves to be hypocrites. But to the second I answer, if they sat on Christ's seat, they would preach Christ's doctrine; now they preach their own traditions and therefore not to be heard. If they preached Christ, we ought to hear them, however abominable they may be, as long as they do not confess and have no power to amend their ways or allow Christ's flock to serve God in the spirits they hold captive, compelling them to serve their false lies. The devils felt the power of Christ and were compelled against their wills to confess that he was the Son of God, but had no power to be content with him nor consent to the divine and eternal counsel of the everlasting God, as other prelates feel the power of God against them but yet have no grace to yield to Christ because they, like the devil's nature, will themselves sit in his holy temple \u2013 that is, in the consciences of men.\n\nSimon Magus believed, Acts 8.6, with such a confession as the devils made concerning Christ, but he had no true faith, as you say in the said chapter. For he did not repent, consenting to the law of God. Nether believed the prophet or longed for thee, but wondered only at the miracles which Philip wrought, and because he himself, in Philip's presence, had no power to use his witchcraft and art, by which he moved and deceived the people. He would have bought the gift of God to sell it much dearer, as his successors now do, and not the successors of Simon Peter. For if they were Simon Peter's successors, they would preach Christ as they did, but they are Simon Magus's successors, of whom Simon Peter prophesied in the second chapter of his second Epistle, saying \"there will be false prophets among you, as there were among the people (meaning the Jews), even as there shall be false teachers among you, which privily shall bring in damable heresies, (heresies being partaking of the error as one partakes of the flesh of another, which thing Paul also rebukes, 1 Corinthians 1 and 3).\" Even those who deny the Lord who bought them (for they will not be saved by Christ, nor are they free for anyone to preach Him to others) And many shall follow their damnable ways (you will say, will God so freely allow so many to go outside of the right ways for so long? I answer, many must follow their damnable ways or else Peter must be a false prophet) by which the way of truth shall be evil spoken of (as it is now at this present time) For it is heresy to preach the truth) and through coercion, James means not of the faith and trust that we have in God's promises and in His holy testament made to us in Christ's blood. This faith follows repetance and the consent of the heart to the law of God, making one safe, and setting him apart from being his own saviors. And they say that they feel not their sins neither repetance, except that some repetance (as I above said) is for fear of pain, but not for love nor consent unto the law of God, nor longing for those good promises which He has made them in Christ's blood. If they repented and loved the law of God and longed for that help which God has promised to give to all that call on Him for Christ's sake, then truly must God's truth give salvation. Amen. Printed at Malborowe in the land of Hesse by Hans Luft on the 9th day of May, Anno MDxxvii.\n\nDo not be offended, dear Reader, that various things are overlooked or incorrect in this little treatise. For truly, the chance was such that I marvel that it is as well as it is. Moreover, it becomes the book even so to come as a mourner and in vile apparel to wait on his master, who shows himself again not in honor and glory, as between Moses and Elijah: but in rebuke and shame, as between two mothers, to try his true friends and to prove whether there is any faith on the earth.\n\nIn the tenth leaf, second side, fifth line: few read and heeded few.\n\nIn the thirty-ninth leaf, first side, sixteenth line: read Roma ix.\n\nWith God's word, a man ought to rebuke wickedness and false doctrine, not with railing rimes.\n\nThree leaves in the prologue.\n\nAntichrist is as much to say as against Christ and is nothing but a preacher of false doctrine, the three. In the prologue, Antichrist is a spiritual thing and cannot be seen except in the light of God's word. The prelates have a burning zeal for their children. In the prologue, true all doctrine by God's word. Believe nothing except that God's word is recorded as true. They gave more faith to Aristotle than to Christ. The law is death and the promises give life. The law, when preached, gives no power to fulfill the law. Faith, when preached, brings the spirit and power to fulfill the law. The consenting of the heart to the law is eternal life. A man must have some goodness in his heart before he brings forth good works. The law utters sin and sets us at variance with God. The promises justify. As evil follows evil naturally unsought-after: so does heaven follow good works unsought-after. (Folio xvi)\nWe are heirs of damnation through Adam and heirs of salvation through Christ. (Folio xvi)\nAll evil springs from Adam, and all goodness from Christ. (Folio xx)\nA Christian does all his deeds to tame his body and do his duty to his neighbor. (Folio xxi)\nHe who fulfills the law with such love as Christ did may be bold to have pardons for his merits. (Folio xxiiij)\nEvery man is a sinner in the law, / he may be never so perfect, / and every man is righteous in the promises, / he may be never so weak. (Folio xxiiij)\nA Christian works because it is God's will only and not for reward. (Folio xxv)\nHe who consents in his heart to God's law is no more an enemy, but a friend. (Folio xxvij)\nThe manner of speaking of scripture. (Folio xxx and Folio xxxiiij)\nWhat does a neighbor signify and who is a neighbor? (Folio xxxij)\nOpera supererogationis. (Folio xxxij) No man understands the things of God except he who has the spirit of God. (fo. xxxiiij)\nGood works (fo. xxxxvi)\nFasting (fo. xxxvi)\nWatching (fol. xxxvij)\nPrayer (fol. xxxvij)\nAs every man feels God is to himself, so is he to his neighbor (fo. xxxviij)\nWe ought to comfort the weak in faith and not pray over them (fo. xxxix)\nA man is as bound to pray for him who gives him nothing as for him who gives him a thousand pounds (fo. xl)\nAlms for the dead (fo. xl)\nWhoever is able and does not help his neighbor in need is a thief (fo. -)\nA Christian rejoices in Christ and not in his dead (fo. xlj)\nThe order of love or charity (fo. xlj)\nYour neighbor's need has as good a right in your goods as Christ or God himself (fo. xlj)\nGood works are all things which a Christian does within the law of God (fo. xlij)\nNo good deed is better than another to please God with all (fo. xlij)\nHow every man should use his office and every man his craft and his liberty (fo. xliiij) What ever is not God's word that counts as idolatry (Fo. xlv)\nThe word that the saints preached remains with us only / their garments and their private living pertain to themselves (xlv)\nChrist serves only for those who repent (Fo. xlv)\nBeware of your good intent, imagination, and zeal without God's word (Fo. xlvj)\nA good intent is one thing and knowledge is another (Fo. xlvi)\nWhy Steven was slain (Fo. xlvij)\nThe use of Churches at the beginning (Fo. xlvij)\nIn what Church God is worshipped and how (eo)\nAristotle and Plato cannot understand the scripture (xlvij)\nNo work is good in the sight of God / but that which springs from the love which we have for God because of the kindness that Christ has shown us (Fo. xlviij)\nAll goodness that God gives us / all goodness that is in us / all the good that we do and all that we shall receive from God are the gift of God freely given through Christ's purchasing (Fo. xljx)\nWhy the scripture says you shall be rewarded after your works more frequently than after your faith or love (Fo. xlix) The final cause why a Christ does anything is God's honor only.\nGod has sworn as much to us as to the saints of old and is as true now to fulfill His promises as He was then, if we believe as they did.\nFaith only expels the wrath of God.\nNo man understands God's speaking except he who has the spirit of God.\nWorldly righteousness comes from death; God's righteousness comes through faith.\nIf the reward depended on the work, no man could be saved.\nHe who will be saved by his works must either presume or despair.\nWhy evil rulers must be obeyed and how profitable it is to a Christian man.\nFaith prays in all ways and in all places; unbelief only in the church.\nFaith makes all things good and unbelief all things evil.\nThe devils have no part of Paul's faith.\nNo man has the power to submit himself to God's will except he who believes. Our imagination God may accept, but his ordinance we will not admit. All our worship of God is that he should do our will, but we will not obey his will. No man is helped by God's promises but sinners who feel their sin. Either we feel no sin at all or count sin according to our own imaginations or, if we count all things that God has made sin, then we run to our own fantasies for succor rather than to the remedy that God has ordained. The unbeliever follows his own righteousness and resists God. The confession of Pharaoh. The confession of our prelates. The confession of the devils. The faith of Simon Magus. Whether our prelates are Simon Peter's successors or Simon Magus. Peter's prophecy is true or he a false prophet though it be never so fearful or terrible.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Whoever wishes to know the course of the Moon:\nOne who wants to know the Moon's sign for two days and twelve hours. And when the Moon is joined with the Sun in any sign, it is then said to be in conjunction at that very sign, completing its course. When the Moon separates from the Sun by two degrees to the western side, it is called new [Moon], if this conjunction occurs before noon. But if it occurs after noon of the following days, it is called the second [quarter]. It is certain that the Moon always begins in the same sign where it is at the time of conjunction. Therefore, it is useful to know in which sign the Moon is on a given day. The Moon is closer to other planets and terrestrial things than other planets and has a greater effect according to the natures and complexions of the signs it passes through, as Aristotle says in his book on Astronomy. When the moon is in the movable and eastern sign of Aries, warm and dry with a fiery, coleric, and masculine nature, it is good to begin a journey towards the east and to engage in business there. Whoever begins his journey well when the moon is in Taurus, in the southern and cold and dry sign, melancholic and earthy, and feminine in nature, it is good to sow seeds for orchards, vines, and trees; for you know they will grow and last a long time. It is good to found settlements, marry, and do what you wish to last a long time. It is bad to heal the neck and throat, and to begin what you wish to complete quickly.\n\nWhen the moon is in Gemini with a dual body and a warm and moist airy, sanguine, and masculine nature, it is good to treat friendships with cordiality among disputing parties and to conclude marriages.\n\nOn Sundays, the diurnal hour is beneficial for one who will be born great and splendid.\n\nOn Mondays, the second hour, whether diurnal or nocturnal, a child born will be strong in all things. Feria third, whether day or night, he who is born will be strong, unyielding, and perish by the sword, and will scarcely reach old age.\nFeria fourth, whether day or night, he who is born will be easy to teach with words.\nFeria fifth, whether day or night, he who is born will be affable and honorable.\nFeria sixth, whether day or night, he who is born will be vital and lustful.\nSabbato, he will be vital, unless the moon's course is contrary.\nLuna first, he who is born will be vital and of middling quality. Luna second, he will be of middling quality. Luna third, he will be a ruler of the realm. Luna fifth, the youth will be taken. Luna sixth, he will be vital. Luna seventh, he will be vital and useful. Luna eighth, he will decline. Luna ninth, he will be a acquisitor for many. Luna tenth, he will travel through many regions. Luna eleventh, he will be for seekers. Luna twelfth, he will be religious. Luna sixteenth, he will be vital and poor. Luna seventeenth, he will be unfortunate. Luna eighteenth, he will not live long. Luna nineteenth. in honor of Luna, the twenty-first will be a warrior, the twenty-second ingenious, the twenty-third laborious, the twenty-fourth vulgar and luxurious. Luna will be copious on the twenty-fifth. Luna will suffer many dangers on the twenty-seventh. Luna will not be rich nor poor on the twenty-eighth. Luna will be amiable on the twenty-ninth. Luna will be generous on the thirtieth. Luna dealt with much business on the thirty-first.\n\nTablet to be known: what does thunder signify in any coming month.\n\nJanuary: strong winds and abundance of fruit and war in the same year.\nFebruary: many people, especially the wealthy, announce death.\nMarch: strong winds and abundance of fruit and grain ripening in the populace.\nApril: joyful and fruitful, but death comes to evil men.\nMay: lack of fruit and famine.\nJune: forests are overwhelmed by the roaring lions of the rains.\nJuly: Annona is good and the cattle are fattened.\nAugust: prosperity for the republic, but many will fall ill.\nSeptember: abundance of fruit and power, signifying destruction. October: Inopia is the month of barrenness for the tree and its fruits, and strong winds.\nNovember: Abundance of fruits and joy as the year approaches.\nDecember: Abundance of grain, peace, and concord signify this month.\nGod, who has created this whole world from nothing,\nAnd made all kinds from nothing,\nAnd on the cross bought us with pain,\nSend us grace to do this,\nThat we, all sinful mankind,\nMay reach that great joy,\nThat he bought us all when he died for us.\nAll things that have been done and written,\nAs these great scholars know,\nThey are written for our profit,\nFor our solace and delight.\nSo says Saint Paul in his saw,\nHe who is a teacher of God's law.\nTherefore, my friends, I will provide you with\nSome things to help you understand,\nThat may bring some joy to your heart,\nAnd all those who should be here,\nFor I shall tell you no fable,\nBut things that are good and able,\nAnd that have been produced by holy writ,\nAnd drawn out by the wisdom of scholars.\nTherefore, lords, less and more,\nListen,\nAnd I will read you beforehand,\nWhat time it is that a child should be born. Of that child what shall be fall,\nThat his ending in his happiness all,\nAnd what betokeneth our dreaming,\nThat we met in our sleeping,\nGood or evil or vanity,\nAll together here shall be,\nAnd also what time is good,\nMan or woman to be latin blood,\nSo says the rule of the moon,\nTo tell you I have thought,\nWhat time is good, what time is not,\nFor by the moon without ending,\nIs ruled every earthly thing.\nThereof holy write bears witness,\nAnd our forefathers, as I guess,\nAdam and Eve and Abraham,\nAnd all the kin that from them came,\nBear witness to this story,\nFor it was made by them truly.\nTake example at them should we,\nThat were our forefathers & provided have been,\nHow we should here high and low,\nOur destinies and our happies know,\nTherefore, lordings, I pray you,\nFor to listen to this beginning now,\nThe first day of the moon, Adam,\nOur forefather into this world came,\nThat day is good without sin,\nAll things for to begin.\nThe child that is born that day,\nHe shall be noble and wise, indeed. And of long life without fail,\nBut he shall often be in great trouble.\nWhoever takes sickness that day,\nHe shall languish long as I guess,\nWith great pain he shall create,\nAnd therefore always thank God for all,\nAnd what you meet in your sleep,\nGod of his mercy keep it from you,\nFor it shall turn you to joy and bliss,\nMay God give us grace not to miss it.\nBut that day is no time for good,\nOn no manner to be let blood,\nTo let the blood on no vain day,\nWhoever wishes to be without pain.\n\nThe second day is profitable,\nAll things good to do I know,\nThat day the Lord began to make,\nOf man's rib she was taken,\nWhoever wishes to take a wife that day, old or young,\nThat day is good for wedding to make,\nFor whoever wedds his wife that day,\nTogether they shall have long life,\nAnd often both joy and woe,\nSo had Adam and Eve also,\nWhoever does any theft that day,\nHe shall be taken there with proof,\nWhat child so that day is born,\nMany virtues lie before him,\nA blessed body shall he be,\nWise in good and of heart free,\nWhether maiden or knave. I owe you this:\nLove of man and woman more than this book tells,\nAnd he who that day takes heed,\nWill soon be whole as I guess.\nWhatsoever comes to thee in thy dream,\nIt shall turn into vanity,\nAnd he who that day bleeds,\nIt will help him if he has need.\nThe third day Cain was born,\nWhatsoever you do that day is lorn,\nBut serve our heavenly king,\nTherefore I recommend without delay,\nThat you that day begin nothing,\nFor you should lessen your sin.\nFor Cain, for his sin, full even,\nHad the curse of God in heaven,\nAnd he who that day takes heed,\nShall be held long in distress,\nThat day is not good out to ride,\nHe has no horse for to stride,\nAnd he that day is born,\nFalsehood and covetousness shall be his,\nAnd loath to give the poor bread,\nAnd die he shall a wicked deed.\nThat which you dreamt turns to nothing,\nLet not the blood be in your thought,\nFor that day is marvelous,\nAnd a day full perilous,\nThe fourth day Abel was born,\nThat day you may boldly and well,\nDo all that you boldly begin. Out taken days that draw towards sin,\nThat day is good for building,\nAnd after heads of water to dig,\nTo open them and let them run,\nBoth field and fen,\nHe who is born that day without fail,\nHe shall have separate troubles,\nHe shall be separate lechery,\nBut he shall suffer in misery,\nHe shall well overcome all,\nAnd great riches shall be his,\nAnd great joy or that he dies,\nWho so that day does any folly,\nOr any theft and therefore flees,\nShall be hastily found,\nWho so that day falls sick,\nSon of man, what do you think in your dreaming,\nIt shall amend nor help anything,\nThat day is good for every man I weave,\nTo pass the sea with merchants,\nThat day to let the blood,\nIs neither much evil nor good,\nThe fifth day Abel made his offering,\nFor his sins to the heavenly king,\nAnd Cain made his sacrifice,\nThat day falsely in every way,\nThat day is nothing to take,\nSacrifice thereon to make,\nHe who is born that day,\nShall have hard destinies,\nHe shall be ever sorry and mad,\nIn all his life with this I led. And it shall come to him who so transgresses that day,\nHe shall be taken with that consequence,\nWhoever that day seeks sickness,\nMedicine nor leech shall save him,\nWhoever that day goes near the sea,\nHe were better not to come there,\nThat thou dreamest shall be certain,\nBut tell no man in vain,\nIf thou wilt that day bleed,\nBeneath thou shouldst bestow your sp,\nBut look that day thou do nothing,\nBut that which necessity requires,\nThe fifth day was born,\nTwo noble men there were,\nThat day is good and happy for game,\nFor hunting and birds to tame,\nThe child born that day,\nIt shall be hardy and bold I ween,\nOf long life, happy to good,\nBlissful,\nAnd if it be a maiden child,\nHappily on a noble husband she shall be,\nAnd whoever any transgression does that day,\nHe shall escape fairly there,\nAnd whoever that day any sickness lacks,\nIt shall be strong to catch,\nFor he shall be punished with all,\nBut at the last,\nThat thou dreamest truly shall be,\nThat thou shalt see it soon,\nBut look thou tell it to no man,\nFor nothing that any friend can.\nBut that day is not good. For the venue of bleeding,\nIt is good to go to the sea,\nIf you have any merchandise,\nGood time for buying and selling,\nAnd houses to rent and till.\nThe seventh day was Abel slain,\nThat day is good for certain,\nBest to put beasts in pa,\nAnd boris to geld that should long,\nWhatever child that day is born,\nGood life and long he shall have,\nLettered and wise with all,\nThat adventure him shall befall,\nWhatever manner of man that day sets forth,\nHe will fare well if he makes a start,\nWhosoever that day takes sickness,\nWith medicine it will soon depart,\nIf you dream that day, it will be tide,\nIf you stay half a year,\nBut if it signifies any woe,\nGood prayers may it undo,\nThat day is good also to blow,\nTo buy and sell you shall well speed,\nAnd with merchandise to the sea pass,\nAnd good to wed if you have grace,\nGood luck you shall have to your wife,\nPeace and love in all your life,\nThe eighth day was born,\nHe who had honey and wheat abundance,\nThat day is good if you know it,\nTo deal with the benevolent and sow the seed. The text should be read as follows: The seed must truly be sown, and a wife bought and sold, If he has been married before and has a child born That day, be it male or female, I know, Through lechery it may cause harm, And with the devil tempted and led, And of sin be sore in dread, Kindly free and amiable, Courteous and good, happy and stable, The name thereof shall widely go, If that day you misdo, If that day you seek sickness, It shall go soon or last long, But truly I say, Of that sickness you shall not speak, And he or she be wedded that day, Shall truly love each other, And either of the other be jealous, But if you rent that day a house, It fares well in the end, He through fire be not cast down, Whoever that day is sent to school, His kin for him shall fare the better, Chancefare that day to buy and sell, Is happy and good truly to tell, Good or evil, whatever your dream be, Within four days you shall it see, But pray to God that it be good, That day is time to let blood, The ninth day is blessed by Christ. That day is born John the Evangelist,\nThat day is good to begin,\nAll things that touch no sin,\nWhoever is born that same day,\nCan tell of much joy,\nIn all things he shall well succeed,\nAnd be gracious in word and deed,\nBrave and prudent and wise,\nAnd greatly feared and much prized,\nAnd if you steal anything in field or store,\nThat day you shall be taken through their hands,\nBut he who that day seeks sickness,\nIt shall not long be done the revenge,\nYour dreaming you shall yourself soon see,\nWithin fifteen days fully,\nThat day you may boldly bleed,\nIn all your deeds you might well succeed,\nBe so you pray God and St. John,\nTo send the grace well to be done,\nThe tenth day was born,\nWhat child so that day is born,\nHe shall be reckless, I understand,\nAnd run through many diverse lands,\nWhoever that day falls into sickness,\nHe shall with woe be dressed,\nThat day is good for other things,\nTo buy and sell and make weddings,\nTo pass the sea and let blood,\nAnd all other things that are good,\nThat you will begin with. To the goddess, for the worship and help of mankind, I tell you what I dreamt. It will all turn into vanity. The eleventh day was born Seem, a warning for thee. It is profitable to all things, as long as it does not sin. Whoever is born that day, whatever he does, it will not be lost. He will be of great honor and a great purchaser. Whatever your dreaming may be, it will bring joy and every time of the day, let the blood well up in you. The twelfth day is as good as I say to you. Do all things for mankind's prosperity, so that you do no sin. It is happy and good for all mankind. That same day, without less, was born the wise man Moses, the teacher of God's laws. Whoever is born that day, he will be religious, happy, wise, and righteously well-off. He will be fair, handsome, and highly regarded, and the devil will not harm him. If you steal anything and escape that day, you will suffer no harm from it. If you take any sickness, you will live long and healthily. If you make any mischief that day with any woman in sin, you will not suffer harm from it. For her you shall have great strife\nOr at the last lose your life\nBut your own wife she be\nOf your dream, joy shall you see\nThat day is good and virtuous\nTo buy and sell and take a spouse\nThat foolish one will give leave\nTo let the blood again the eye\nThe thirteenth I will not allow\nThat day\nThat day is good and profitable\nWhatsoever you do without fabrication\nThereof you shall have a good ending\nIf you do not like the heavenly king\nBut what wife so that day bears a child\nIt shall be wicked, angry, and wild\nUseless, reckless, and hardy\nAnd through him they shall drive scorn\nBut long time shall it not live\nIf a maiden child is born\nBorn of lechery she shall be\nOr else in her childhood die\nThat day is good to buy and sell\nAnd with merchants cross the sea\nBut he who steals anything men will chase\nAnd taken he shall be to prison\nOr with his enemies slain down\nIf you that day take sickness\nIt shall hold the long I guess\nAnd none shall you escape\nAnd what you dream in your sleep\nThe next moon know shall you. If it harms you or proves unprofitable, if you wish to bleed that day, as he stood in the sun's gleam, do so boldly, provided you do no harm. And you shall prosper and the child born that day will, if set to merchandise, be proud, hardy, and strong, but not long-lived. If you steal, you will be taken soon therewith. And if you seek sickness that day, no medicine will cure it. Your dream is true and good, and that day is a time to let blood.\n\nThe 15th day,\nwith his enemies right by his side,\nwhoever begins anything that day,\ngains no profit therefrom,\nwhoever is born that day,\nhe shall be right perilous indeed,\nhardy and good of conscience,\nwise and bold of defense,\nand often he shall have ten and woe,\nBy land and by water also,\nand drowned in water he shall be,\nor slain by sword with all.\n\nWhoever falls sick that day,\nit will be hard to win,\nAnd if you commit theft. Therefore thou shall have this:\nThat thou dreamest in thy sleep,\nTake no heed of it, if thou hast anything to do,\nWait for a better time of the moon,\nIf that day shall bring blood,\nIn the morning thou shalt best proceed.\nThe sixteenth day was born Boos,\nThat day in the morning before,\nBefore thou begin any thing,\nServe him who made all mankind,\nAnd what thou wilt do boldly,\nOf things that true men should leave by,\nBuy and sell I the pledge,\nAnd do so what thou wilt with right,\nGood speed thou shalt have the boon,\nBut what child so that day is born,\nHe shall be a good Christian man,\nAnd help the poor all that he can,\nBy nature, sky also he shall,\nBe a member of a hospital,\nLive long and true man be,\nBut riches he gets never great plenty,\nWhoever steals anything that day certain,\nWith that, he shall be taken again,\nWho in sickness that day is cast down,\nHe shall live long but escape at the last,\nOf what thing thy dreaming be,\nWithin three years thou shalt see it.\nThat day also without fear,\nBoldly thou mayst bring blood to shed. The seventeenth day I will begin\nSodom and Gomorrah sorrow for sin\nBetter than that day is none\nAll sinful things to do\nWhat wife so ever that day bears a child\nIt shall be meek and mild\nBlessed and wise and long-lived\nMerry and evermore without strife\nBut he who does any theft that day\nHis joys thereof should be bereft\nTo buy and sell and the sea to pass\nThat day is good happiness and grace\nAnd also for making weddings\nAnd good also for blood letting\nIf thou art sick in any way\nThou shalt live long and afterward rise\nAnd what thou meetest in thy dreaming\nIn short time it is coming.\n\nThe eighteenth day Isaake was born\nThat many virtues lie with him born\nThat day when thou hast served Jesus\nIs good and full of virtue\nTo do whatsoever thou delightest\nFor it shall turn thee to profit\nOr any other things that are to be done\nIf that no sin thereof comes\nAnd what child soever is born that day\nA brawler he shall be indeed\nFull of words and of strife\nProud and stubborn and short of life\nWhoever does any theft that stands. Within seven days he shall be found\nIf that day you are afflicted in some way,\nYou shall live long and escape certain harm within forty days,\nYour dream will come true or be in vain,\nThat day is not a good time,\nDo not let anyone bleed on that day,\nThe nineteenth day I know well that,\nJacob Isaac's son was born that day,\nThat day brings good fortune for many things,\nFor buying and selling and the sea passing,\nAnd for learning merchandise and all manner of work,\nThat day your work you shall not lose,\nBut if you choose to do some sinful work,\nBut whatever child is born that day,\nHe shall be wise and true Ivy,\nHonorable and wise in learning,\nHis price shall increase more and more,\nIf you steal or flee that day,\nYou shall be killed therefore in truth,\nIf sickness causes trouble,\nThrough medicine you shall be healed,\nYour dream shall be good and true,\nAnd quickly found without delay,\nBut that day, in truth, to say,\nIs evil to bleed on any vein.\n\nThe twentieth day blessed Jacob,\nHis son Isaac and spoke,\nThat day is good and happy without fear. All Christian men, help boldly that day thy will,\nSo thou grievest not God ill,\nWhoever is born that day through happiness,\nGod has given him a fair shape,\nIf he uses him to travel,\nHe shall be strong in every battle,\nIf husbandry pleases him,\nWise of tillage shall he be,\nIf he uses the school, I say to you,\nHe shall be clerk, good I now,\nIf he will to any other craft go,\nHe shall be wise and subtle also,\nWhoever does or is questioned about theft,\nIt shall bring wicked deeds to him,\nWhoever that day takes any sickness,\nHe shall live long and right well escape,\nThat you dream it shall be true,\nBlood letting that day good deeds bring.\nThe twenty-first day, through God's virtue,\nWas born the wise man Esau,\nThat day is good for lewd and clerk,\nTo begin every Christian work,\nWhatever thou doest that day thou shalt succeed,\nSo that thou doest no sinful deed,\nWhatever child that day is born,\nA strong thief shall he be,\nAnd give him too much folly,\nBut he shall know much clergy.\nIf thou losest that day thine own cattle,\nThou findest it never, I tell thee well. And thou shalt not commit theft that day,\nIf a maiden that day chooses\nA lover or her maidenhood betrays,\nAnd she by him conceives a child,\nBe it maid or knave,\nIt shall be rough as a boar,\nAnd by his own mother line,\nAnd on his own mother a child begets,\nBut if a man that day dies,\nAnd she leaves after you say,\nHis wife shall live evermore in chaste widowhood,\nAnd serve right well God almighty,\nAnd help the most needy truly,\nAnd if that day thou losest thy lawful wife,\nThou shalt with good devotion\nGive her to a house of religion,\nIf any sickness that day afflicts thee,\nIt shall soon be healed I believe,\nThy dream shall be certain and good,\nAnd that day is time to let blood,\nThe twenty-second day was born Joseph,\nOf that day beware and keep the,\nFor it is hard for many things\nTo begin that day without delay,\nBut it is good truly to tell,\nBuild housekeeping to wed and buy and sell,\nOn pilgrimage ways to take,\nAnd all skillful commend to make,\nBut if thou goest to the sea with good fortune. Whoever is born well, I find\nHe shall be lecherous by nature\nAnd by nature, he shall be religious\nAnd a man right unfaithful\nIf sickness that day takes hold\nAnd if it takes him, no doctor helps\nIf you steal anything, it shall flood\nYour dream shall turn to pure joy\nOne time of that is good\nIf you wish to let blood\nThe twenty-third day for certain\nWas born Mary Magdalene\nThat day is good and virtuous\nBut that child born on that day\nHis life for women shall be devoted\nThat day is good for passing\nThank we God of His fair grace\nGood to buy and sell and to wed\nAnd your wife to bring to bed\nWith her, you shall have joy and game\nAnd fair children you shall have in turn\nThat day is not health-giving for letting blood\nThat day is good, the beginning of telling\nWhoever that day loses his maidenhood\nLechery forever she chooses\nBy nature, she shall truly warn no man of her body\nYou shall have joy from your dreaming\nYou dotard, if you steal anything. If you are sick in any way, you will soon die or recover by the twenty-fourth day. On this day, the wise man Pharoes was born. This day is good for every merchant To buy and sell and make transactions. To wed and sail the sea with goods And also for pilgrimages. This day is noble in price For all kinds of merchandise And for craftsmen, Their craft will prosper. Whoever is born on this day, He will be a wise man, And a man of great honor, And a noble warrior, And if it is a woman, She will have many husbands And will always be at honor's leave, And rich enough with all. If sickness takes hold on this day, It will depart from the body. If you steal anything on this day, You will not keep it for long with hell. You will enjoy your dreams That day is a time of bloodletting. Whoever loses his maidenhood on this day, With priests, he will be slandered always.\n\nThe twenty-fifth day, Pharaoh the king Fought with his enemies without ceasing. It's time to begin sowing corn, but the child born that day will be most marvelous and ever busy and restless. And walking wide, I understand, in many various lands, and suffering various hard chances for his sustenance. For to wed that day is good: to buy and sell and let blood. But he who goes that day to the sea, or comes over drenched, shall be in peril. I warn you every one, that you who begin anything that day other than what I say, will do so at your own risk. If you that day in any way harm yourself, you will die for that reason. If you that day take sickness, it will never leave you. If your dream is good or evil, you will see it within four days. The 26th day without fail is good for all manner of things, both for man and beast. In wood, in war, in peace, and in the forest, I implore you, to wed and to pass over the sea. For that day, Pharaoh and two hundred with him were drowned. I implore you, begin for no other reason. That you begin nothing, but await a better time. But if a child is born that day, it shall have happiness from men's love always. He shall neither be poor nor rich, but hardy and bold and workmanlike. Whoever steals on that day, caught and handed over, shall be taken. If you are sick in any way, make ready, you shall not rise. But your dream will not fall to nothing, and bleeding again you shall call. The twenty-seventh day was born Berien. That day is good to buy and sell and take all other good works, if it touches nothing forbidden. That day is a time of blood letting. Whoever is truly born that day, he shall be both strong and sly, and great friendship he shall have, and a fair chance to save himself. What maiden that day may any man take? But if it is for weddings, no more warning she. No man of chastity or charity, and if a husband takes a widow, all her bread shall soon be gone. If sickness drives it down that day, you shall live long and turn to live. Your dream will turn joy to thee. The twenty-eighth day was born a child,\nSo boldly do that day what you will,\nTo grieve not God thereby.\nYou shall well prosper in town and country.\nWhatever child that day is born,\nHe shall be in great trouble,\nAnd ever busy and sorry,\nAnd true as any one.\nIf you on that day feel any sickness,\nYou shall lie long and afterward recover.\nIf you on that day seek prison,\nBut for that day is no good time,\nIt shall turn to full joy.\nThe twenty-ninth day was born Solomon,\nLook that day begin nothing,\nFor if you do, I truly say,\nYou shall like nothing by it.\nBut whoever is born that day,\nHe shall be of great price I weys,\nHe shall have wealth enough at will,\nAnd loving of women all his fill.\nRich or poor, none displeases him,\nAll is pleasing with him to do.\nAnd if it is a maiden child,\nMeek and mild and courteous she shall be,\nFair of face and amiable,\nAnd to all men delectable.\nAnd whatever her age,\nShe shall be married to great lineage. She shall live forever in her widowhood\nIf sickness that day does the travail\nThou shalt soon be hale\nIf thou stealest thou shalt have shame\nBut bleeding is not to blame\nAll thy dream to good turned shall be\nwithout evil, as I say.\nThe thirty-first day was born Absalon\nThat day is good to begin upon\nChildren to set to school to learn\nTo buy and sell and houses to rent\nTo charter to wed to pass the sea\nTo begin tillage and graffiti on trees\nThat day what woman does lechery\nShe shall never leave that folly\nBut what child that day is born\nHe shall be good ware and wise\nBe it maiden be it knave\nJoy enough shall it have\nIf it is a maiden child\nSoon shall be her destiny\nThat all men shall desire her more than\nAnd also if it should be a man\nAll women, both white and black\nwill desire him to her make\nAnd thou pick or steal that day anything\nTo the truth he shall be brought\nThy dream shall turn to great travail\nOr thou shall fall to great peril\nThat day also is time good\nIf thou wilt bleed in vain blood. Now have you heard, old and young,\nDescribed many diverse things:\nOf charms, of dreams, of children's birth,\nOf bleeding, of weddings, and other mirth.\nAnd by our forefathers' witness,\nI warn you both more and less:\nBe never the more bold,\nFor anything that I have told.\n\nAnd be for selling, in St. Martin's parish at the sign of St. John the Evangelist.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "a. A doctor's recommendation for Aristotle, the prince of philosophers.\nb. An epistle that Alexander sent to Aristotle.\nc. The answer to the said epistle.\nd. The prologue of a doctor named Philip on translating.\ne. On kings' touch with generosity.\nf. Of generosity and avarice and various other vices.\ng. Of virtues and vices and the doctrine of Aristotle.\nh. Of understanding.\ni. Of a king's final intent.\nj. Of the harms that follow fleshly desire.\nk. Of a king's largesse and ordinance.\nl. Of a king's manhood, religion, and holiness.\nm. Of a king's provision.\nn. Of a king's vesture and clothing.\no. Of a king's countenance.\np. Of a king's justice.\nq. Of worldly desires.\nr. Of a king's chastity.\nr. Of a king's sport.\ns. How a king ought to remember his subjects.\nt. Of a king's mercy.\nu. Of pains.\nv. Of the knowledge of the same.\nw. Of keeping faith.\nx. Of studies.\ny. Of a king's guard. Of the difference of astronomy, keping of health, governance of sick folk, manners a man may keep his health: A. Divers meals for the stomach. B. An epistle of great value. C. The manner of travel. D. Abstinence. E. How pure water ought not to be drunk. F. The manner to sleep. G. The manner to keep a custom. H. How one ought to change his custom: I. The four seasons of the year. K. Primer and what it is. L. Summer and what it is. M. Harvest and what it is. N. Winter and what it is. O. Natural heat. P. Things that fatten the body. Q. Things that make the body lean. R. The first part of the body. S. The second part of the body. T. The third part of the body. U. The fourth part of the body. X. The goodness and harm that comes of wine. Y. The form and manner of justice. A. Kings secretaries. B. Kings messengers. C. The governing of the people. D. The physiology of folk. Thus ends the table. God Almighty save our king and the glory of all his friends, and confirm his realm in the faith of God. I, his servant, have carried out the king's commandment in creating a book of good manners for his governance. This book is called \"The Secret of Secrets.\" It was made by Aristotle, the son of Nicomachus of Macedon, for Emperor Alexander, the son of Philip, King of Macedon, who wore two crowns. Aristotle copied this book in old age because he no longer had to travel or ride to carry out the duties Alexander had assigned him. Alexander had made him governor and master over all others due to his excellent counsel, great clergy, and subtle understanding. He studied good and gracious things incessantly. maners / & scyences spyrytuall / contemplatiues / and\ncharytables. He was a wyse man / & meke / louynge\nreason and Iustyce / & euer reported ryght wysnesse &\ntrouthe. And therfore many phylosophres rt they had fou\u0304de\ndyuers bokes of the grekes which god had sent hym\nby his moost excellent au\u0304gell / saynge to hym. I shall\nmake ye to be called in ye worlde more an aungell than\na man. And wyte ye yt Arystotle dyde in his lyfe ma\u2223ny\nsygnes whiche were straunge in workes & mer\u2223uayles / \nwhiche were to longe to be acco\u0304pted. Before\nhis dethe he dyde many straunge werkes\u2022\nworlde through his cou\u0304cell. And all landes by the fa\u2223me\nof hym / were put vnder the imperyall co\u0304mau\u0304de\u2223me\u0304t\n& in lykewyse they of Perce / & Araby. and there\nwas none yt durst gaynsay Alexa\u0304der / in worde nor de\u00a6de.\nAnd y\u2022 sayd arystotle made many goodly epystles\nfor ye loue yt he had to Alexander / & for to cause hym to\nknowe all y\u2022 secretes\u2022 which he sent to Alexander. And wha\u0304 Ale\u2223xander\nhad ouercome y\u2022 realme of Perce / & set y\u2022 moost Doctor of Justice and noble philosopher, we signify to your high wisdom that we have sent in the realm of Percia many men who had greatly excelled in reason and understanding, subtle and penny-wise. If you can move and change the air from the earth's order in your cities, do it not, but govern them in your goodness and exalt philosophy. I have visited him up to the time I came to the knowledge of the council, which was Estlapideus, a man solitary and of great abstinence. I found as much as I desired and all that I had been about for a year, and therefore I had long traveled. And I, having my desire returned home with great joy, yield thanks to God my creator. Then, at the request of the most noble king with great study and labor, I translated this book from the Greek language into the Caldean tongue and subsequently into the speech of Arabia. The which book, Most wise man Aristotle made responses to all of King Alexander's requests, as is more plainly apparent in this present book. Right glorious and wise son, may God serve you in the pursuit of knowledge, the ways of truth and virtues, and in subduing your carnal and beastly desires. Letting the dear wise son your letter be received reverently and honorably as it is fitting, and plainly having understood the great desire you have that I be personally present with you. Marveling how I can abstain from this, I care but little for your concerns. For this reason, I have ordered and hastened to make a book for you, which shall weigh and contain all my works, supplying my absence and defects. You will show this to me as if I were present with you. Dear son, you ought not to reprove or blame me, for you know well that for nothing of mine. The world, but that I would go there. And if it were not that I am so sore grieved and laden with age and weakness of my person, in no way could I go there. And know you this, that the thing which you have demanded of me and so much desire to know and have is the secrets that human nature scarcely can comprehend or sustain. How that thing may be written or understood in the heart of mortal man that he ought not to know. And that thing which is not befitting or becoming to be spoken of. However, I am bound by true duty to answer that which you demand. I shall never show you anything other than that which is written in this book. For if you read it diligently and understand it plainly, and that you may know it is contained in it, without doubt you shall have all that which you desire. For God shall give you such grace, such understanding and subtlety of great wit and science, and also by the doctrine I have given. The aforetime, you may know and conceal what you desire. I have opened and related my secrets figuratively and somewhat darkly, and I have provided examples and figures, because I doubt and fear that this book may come into the hands of unintended persons and into the power of arrogant and evil folk, who are not worthy. Indeed, I make great doubt that I will not and by God's grace reveal this thing to you. I relate and discover this thing as it has been revealed to you (or now). Hide the things that are to be hidden. If you discover these secrets, you will have shortly evil fortunes and may not be sure from great harms that are coming towards you. But almighty God keep you and me from such things and from all dishonest things. After all these things have been in your mind, I make ready to impart to you this noble and profitable doctrine. the intention was to reveal to thee a noble heart, to inform it of great solace, as a mirror of health, if thou wilt apply thyself to where it reigns and is obeyed by its subjects. And his subjects equally with one courage and by one feeling shall be obedient to thee, lord. For by the disobedience of the subjects, the power of the lord is greatly diminished. And I shall show thee the cause why the subjects are stirred and encouraged to obey their lord.\n\nThere are two things. The one is outward and the other inward. It is not unreasonable for me to declare to thee what is outward. That is to say, when the lord distributes his riches wisely among his subjects and works liberally and gives to each according to their worth. And there the king ought to have a will, which I shall mention in the chapter of vices and virtues. That is to say, that the king ought to stir himself to obtain the first degree and foundation in doing of his deeds by two things. One inward. The cause outside is that a king maintains justice, possesses the riches and mercy of his subjects. The cause inside is that he honors great learned men and has recalled them. For God has recalled them, and I also recommend this secret path, as you will find in other chapters of this book, concerning the final cause whereby you will find your principal purpose. The signs and obscurities of the words and examples. Therefore, pray to the most wise and glorious King that He will enlighten your reason and understanding to these secrets of this science. And He will grant you the largeness of goods, to give habitation to the living of wise men and scholars, with grace to know that which is difficult, and without it nothing can be done.\n\nThere are four kinds of kings. There is a king who is liberal to himself and liberal to others. To his subjects. There is a king who is liberal to himself and generous to his subjects. The Percies say the contrary, and claim that the king is not worthy, as he is not generous to himself and generous to his subjects. Among all kings above mentioned, he is considered the worst, and ought not to be praised. For a king who is generous to himself and to his subjects, his realm will be clean destroyed.\n\nIt behooves us to inquire into the virtues and vices above mentioned and to show what true largesse is and where in the error of largesse lies, and what harms come from the lack of largesse. It is evident that the qualities to be reproved deviate from the mean, and that one should give according to the time of necessity and the merits of the case. Therefore, you ought to give as your power will (in measure) to those who have need and are worthy of it. For he who gives:\n\n(Note: The text appears to be in Middle English. Here is the cleaned text in modern English:)\n\nTo his subjects. There is a king who is generous to himself and his subjects. The Percies claim the opposite, and argue that the king is not worthy, as he is not generous to himself and to his subjects. Among all the kings mentioned above, he is considered the worst, and should not be praised. For a king who is generous to himself and to his subjects, his realm will be destroyed.\n\nIt is necessary for us to examine the virtues and vices mentioned above and to demonstrate what true generosity is and where the error in generosity lies, and what harm comes from the lack of generosity. It is clear that the qualities to be criticized deviate from the mean, and that one should give according to the time of necessity and the merits of the case. Therefore, you ought to give as your power allows (in proportion) to those who have need and are worthy of it. For he who gives: otherwise he breaks the rule of generosity and seems ungenerous,\nand he who gives his goods to one who has no need,\ngets no thanks. And all that he gives to those who are not worthy, is lost.\nAnd he who spends his goods wildly in poverty,\nand is like him who gives victory to his enemies over him.\nBut a king who gives his goods measureably to those who have need,\nis generous to himself and his subjects,\nand his realm shall come to great prosperity,\nand his command shall be fulfilled.\nAnd he who spends the good of his realm without order,\nand gives to those who are not worthy and have no need,\nsuch a king destroys his people,\nand wealth comes to him in harm,\nand he is not worthy to reign as a king.\nAnd the name of avarice is a foul name to a king,\nand too much harm comes to his regal majesty.\nTherefore, if a king will reign honorably,\nit behooves him not to have\neither of these vices: he must not be too generous,\nnor too covetous. And if the king wyl be cou\u0304ceyled / he ought wt grete dylyge\u0304ce to pour\u00a6uey\nhym of a wyse ma\u0304 / whiche shall be chose\u0304 amo\u0304ge\nall other / to whome he shall co\u0304myt his doynges of y\u2022\nrealme / & the gouernau\u0304ce of the rychesses of the same\nas they ought to be spent.\nKYnge Alexander moost dere sone I tell the\ncertaynly that yf one goodes & possessyons of his subgectes. And\nwyte thou dere sone that I fynde wryten of a grece\ndoctour named Hermogynes whiche sayth that the\ngretest & souerayne goodnesse / bryghtnesse of vnder\u2223standyng\n/ & plente of lawe / scye\u0304ce & perfeceyo\u0304 of a kyn\u00a6ge\nis y\u2022 it behoueth to kepe hym fro takynge of the\ngoodes and possessyons of his subgectes. It hath\nben ye vndoynge of many realmes. For dyuers kyn\u2223ges\nhaue made greter & outragyous expences tha\u0304 y\u2022\nstynt of theyr realmes coude extende / wherfore they\ntoke the goodes and landes of theyr subgectes. For y\u2022\nwhiche iniuryes doynge ye people cryed to god / whi\u2223che\nsent vengeau\u0304ce on the sayd kynges. In suche wy\u00a6ce They [the rulers] faced rebellion from their people, threatening the great mercy of God that sustained their realms and causing them to be utterly destroyed. You ought to abstain from outrageous expenses and keep temperance in liberty. Avoid the dark secretes and reproaches that you will have for:\n\nThe substance of all virtue is good: forgive injuries, honor those who are worthy, and show reverence to them. Have in mind those who make mistakes and amend their faults with good will. Save your people and keep them from much speaking. Let impurities pass until the time of defense that you know not. The folly of roles I have taught you and will teach you many things that you shall keep in your heart. And I assure you that these sayings will always be there in all your days.\n\nBright and sufficient science of physics summarized. You shall have it. I would never have revealed the science that follows this teaching, as it should suffice for your works in this world and the next.\n\nShortly, you must understand that you are the chief of governance and health of the soul, keeper of virtues and vices. For in your understanding, we behold the things that are to be chosen. It is the key of virtues and the root of all laudable goods. And the best instrument for its attainment is to have good fame. Contrarily done, it will be confounded at the last by ill fame. A king ought primarily to seek good fame. More for the governance of his realm than for himself.\n\nFor the beginning of largesse that a king ought to have is to have good fame, by which the great realms and great lordships are acquired. And if you desire to get realms or lordships, if it is not by good fame, you shall get nothing but envy. And envy breeds lies, which is the matter and root of all vices. Envy. \"But evil speech breeds hate: hate breeds strife, which breaks all law and destroys cities, and is contrary to nature. Therefore think soon and set your desire to obtain good fame, and you shall have in the crowd and all things laudable, for it is the cause of all wealth. For it is contrary to lies, which is the mother of all vices, as it is said. And truth engenders the desire for justice. Justice engenders good report. Good report engenders fellowship. Fellowship engenders counsel and help. And for this reason, the whole world was ordered, and the laws made which are in accordance with reason and nature. It appears then that the desire for good fame is honorable and a lasting life.\n\nAlexander, fair son, leave your beastly desires of your fleshly appetite, for they are corruptible. The fleshly desires draw your heart to beastly corruption of your soul without any discernment, and dry up your body of marrow.\" wotest thou what flesshely loue bredeth? It bre\u2223deth\nauaryce / auaryce bredeth desyre / desyre bredeth\nrychesse and maketh a man wtout care / to be a prou\u2223de\nman / without lawe / and a thefe. Theft bryngeth\na man to shame / and fynall destruccyon of his body.\nIT is behouefull & ryght that y\u2022 good fame of\na kynge / be in honourable scyence and wor\u2223thynesse\n(thoroughout al realmes) to be shed\nfrome his realme / and haue co\u0304munycacyon\nof theyr wyse councel with his. And therby\nhe shall be praysed / honoured / & doubted of his sub\u2223gectes\n/ whan theyse y\u2022 he speketh and doth his wer\u00a6kes\nwysely. For easely is perceyued the wysdome\nor foly of a kynge / for wha\u0304 he gouerneth hym in wor\u00a6thynesse\ntowarde his subgectes / he is worthy to rey\u00a6gne\nhonourably. But he that putteth his realme in\nseruytude or thraldom / of euyll customes / he breketh\nthe way of veryte. And dyspyseth the good way and\nlawe of god. And at y\u2022 last be dyspraysed of all folkes / \nas he hath deser\nANd yet agayne well beloued sone I tell y\u2022 The philosophers have spoken and said: It is fitting that your royal majesty be governed by righteousness, not by false appearance, but in deed, so that every man may clearly see and know the king's goodness and that he fears God. He will be honored and trusted if he governs in godly ways. But if he feigns to be good and is nothing of the sort to his subjects, his evil deeds cannot be hidden, nor can it be otherwise than his people know it. He will be despised by God and shamed in the world. His deeds will be lessened, and the honor of the crown of his realm will fail. What more shall I tell you? There is no treasure in this world for good fame. Furthermore, reverence clerks and the poverty of good men of religion, exalt the wise, and speak often with them. Question them often about doubts, and demand many things from them. Answer their questions wisely. Honor noble men as each is worthy. A wise king should often consider things to come and provide for those that are contrary to him. He should more easily overcome adversaries and contrary actions. A king ought to be wisely hidden and restrained, so that without deliberation he does not reach the deed he intended in his anger. He ought to know his anger and error and appease himself easily. For the most sovereign wisdom and virtue a king may have is to rule himself wisely. When he sees anything good and profitable for him to be done, he should do it with great diligence and discretion, because people will not say that he has done it foolishly or negligently.\n\nIt is fitting for Your Majesty royal that the king be dressed honorably. He should always show himself in fair and royal clothes. In the beauty of robes, he ought to surpass all other clothing. Also, Sweet Son Alexander, it is a good thing. Precious and honorable is what a king speaks, but little. But if great need requires it, it is better that the ears of the people are willing to hear the words of a king. For the ears that are glutted with the king's speech, their hearts are wary to see him. And also a king ought not to show himself to his people too often nor frequent the company of his subjects, especially the villains. Therefore, the Indians have a good custom in their realm. For their manner is that their king shows himself but once a year. And then he is clothed in royal vesture. And all the barons and knights of his realm are richly armed and arrayed about him. And he is set up on a richly armored throne and all his people a good way before the barons and other nobles. And there they show the various perils and adventures that have been passed. And how he and his council, the king as is known to pardon great pardons is done. The king sits in a chair and calls for the wisest man and speaks to the people, praising and coming off as wise and good in governance. In thanking God for ruling and maintaining the king and his subjects, they are encouraged to reign and guide by a wise and honorable king. He confirms the people in one will and courage for obedience to the king. He commends the people and allows them greatly for their good manners and codes reported to them. He shows them good words and examples, better to put them in grace and obedience. By their good manners and the king's wisdom, countries and cities are made obedient to them. And thus, the children are brought up in their youth and taught in the honor and reverence of the king. The king's good fame is spread secretly and openly, and the rich and poor are sustained throughout the realm of India. The king's possessions. A king should increase his trybures thereby. A king ought to order himself that he does no wrong nor harm to merchants, but ought to cherish them. For they go throughout the whole world, and by them is reported the good and all renown of lands and princes. And a king, by true justice, should yield every man his due. And so his lands and cities shall be garnished with all wealths. And the king's works shall multiply to his honor and glory, and shall be the more revered by his foes, and shall live and reign at his will and desire in quietness.\n\nAlexander, right worthy son, could not always covet worldly things, for they are corruptible. And think that thou must leave all. Demand such things as cannot be corrupted. That is the life that cannot change and the realm enduring. And raise thy thoughts in goodness, and therein keep always living in their filthiness. Believe not lightly all that is told to thee. And be not inclined to pardon them against whom thou hast had victory. And Think on the time and things that may come. For thou knowest what is to come. And set not thy desires in meats and drinks / in the living of beasts without reason.\nBelieve me, my son, for without doubt it is destruction of the body / the abbreviation.\nSouthern Emperor enclines not to living of beasts without reason.\nMy son, believe me, for without doubt it is destruction of the body / the abbreviation.\nIt is becoming to a king to take his pastime and sport with his princes and lords. And that he have many and diverse manners of minstrels / and various instruments / jesters and songs. For the human creature naturally annoys. And in such instruments and pastimes nature desires / and the body takes strength and vigor. Therefore, if you wish to delight in such changes, do it most honestly and secretly. And beware in your pastimes for drinking of wine. And let others have their sport as long as they please. And thou shalt have many secrets disclosed.\nAnd make not this pastime often / but twice or thrice in a year. Also it behooves thee. y\u2022 to haue nyghe to the some of thy famylyer\nseruau\u0304tes that shal tel and reporte to y\u2022 what is sayd\nin y\u2022 realme. And wha\u0304 thou arte amonge thy barons\n& subgectes / honoure wyse me\u0304 & bere reuere\u0304ce to eue\u2223ry\nma as they be worthy. And euery man in his esta\u00a6te\n/ mayntene & let the\u0304 ete with y\u2022 somtyme / one after\nanother. And gyue gownes somtyme to one & somty\nme to another / after theyr estate / and as they be wor\u00a6thy.\nAnd in ony wyse se y\u2022 there be none of thy knygh\u2223tes\n& famylyers / but y\u2022 he fele of thy lyberalyte & of\nthy grace. And thus ouerall shall appere thy largesse\n& gretnesse of thy courage and honour.\nMOost worthy sone it is good that a kynge\nhaue lyberalyte / goodly gesture / and cou\u0304\u00a6tenaunce\n& that he laughe not to moche.\nFor ouermoche laughyng causeth many\nto be lesse set by / and to be lesse honoured.\nAnd fynably ouermoch laughyng maketh a persone\nto seme older than he is. Also a kynge ought to loue\nhis people in his courte and of his councel more than And if anyone causes harm to another, he should be punished as he deserves, so that others may take example from it and avoid doing the same. In punishing him, you should regard the person who has done wrong. Otherwise, a high and noble man would be punished as another. And if you do so, you will not be allowed by the people. It is sometimes good to do rigorous and strict justice, and sometimes not, so that the difference between people is not known. It is written in the Book of Maccabees, which rules over all birds. And not as he who wills to be like another bird is subject to the eagle. Therefore, if anyone does harm to any other in the presence of the king's majesty, it should be considered and regarded if the offense was done in jest or to cause the king to laugh or make him or others glad of it, or if he did it in contempt and shame of the royal majesty. For the first offense he should be corrected, and for the second, he should suffer death. Worthy king Alexander, your obedience to a king comes in three forms. That is for your virtuous living, which makes you beloved of your subjects. Because you make them honor and reverence you. My dear son, do so much that you may draw the courage of your subjects and avenge wrongs and injustices done to them. And beware that you do not give in to the speech of people many times, which may do harm. Have such a mind that nothing can be said against you. And thus, you shall avoid the evil will and deeds of those who have evil will against you. And furthermore, the greatness of the glory of your dignity and reverence, and the exaltation of your realm, which most resembles your honor, is to have the hearts of your subjects. It is found in holy scriptures, that the king is over a realm as rain is over the earth, which is the grace of God and blessing of the heavens. And it comes upon the earth and all living creatures. For rain is called the way of merchants and help of builders. Yet, when thunder and lightning reign, and they are in peace and well ruled, they forget the aforementioned evils and take the gloryous god who has provided them with such a king. I require you, sweet son, that you, out of your goodness, think and inquire frequently of your poor subjects, and know their necessities. And among them place such men as are virtuous and love God and justice, and who understand their manners and speech, and can govern them peaceably and in love. And if you do this, you will please your creator. And it will be a safeguard for your realm, and joy for you and your people.\n\nDear son, I counsel you to make great provisions of corn and victuals in such a way that your countries may have abundance, and provide prudence beforehand in your busynesses. And they will esteem you. as holy and lawful and magnify thy worthiness. And every man will fear to displease thee. My dear son Alexander, I commend thee, Most loving son, of all such pains, with the knowledge, therof write thou above all things (dear son), beware that thou break not thy faith and oath that thou hast made. For it is becoming of trumpets, and also of people who are put in the numbers of those who are nothing. Know thou then that by keeping faith is made the goodly assembling of men. Cities are inhabited with commons, and thou hast two spirits always with thee: one on the one hand, away from all dishonest works. Which if thou keep for thyself profitably, with the help of God, thou shalt have prosperity, and that which thou desirest. Sweet son, repent not of thine acts, for that belongs to women. Take heed that thou hast studied and ought to be worthy. Give thy goods to them that are worthy. Cherish clerks and stir them to. Most beloved son King Alexander, trust and if it is necessary for you to have the company of a woman, let it be of a certain weight and measure. For by equal proportions of weight and measure, the art of medicine is compounded. Think on this, my dear son, that when you were in the parties inde, many people made great presents and were fair to you. Among them was she, and by my arts and wit I knew her, because continually and without shamefastness she would look in the faces of the people. With one biting, she would have put a man to death, as you have seen the experience before. And if I had not known her nature at the first time that you had dealt with the said woman, she would have been put among the wise and glorified by spirit.\n\nAlexander, my fair son, I pray you, if you may see her scene of play. It is a noble thing to know things that are to come. If you know the things that are to come, you and other persons may put remedy by good prayers. Require the Creator that has ordered them to return their malice and order them otherwise. Think not, dear son, that God has ordained and predestined such things, but that by his power he may change them otherwise when he pleases. Write, dear son, good people pray to our Creator with orisons and devout petitions, by fasting and sacrifices, by alms and other means, asking for pardon of their sins and doing penance, so that our Lord may return and remember such predestinations which others fear so much.\n\nReturn we, dear son, to our first purpose. Write, dear one, astronomy is the study of signs and their elongations. Of the moving of the sun. And this part is called the science of astronomy: The other part is of the knowledge of the moving of the skies and of the stars. Among all things, health is to be obtained, and it is more valuable than riches. For the keeping of health is achieved through the use of equal things combined in the body, as well as through the tempering of humors. The glorious God has ordained this and given various remedies for the tempering of the humors to maintain health. He has revealed it to His holy men and prophets, as well as to many other just men whom He chose and endowed with wisdom and natural philosophy. Man is made and composed of four contrary humors, which always need to be sustained with food and drink. The substance from which they originate and are corrupted, if one constantly produces too much of blood or too little, cannot but result in many diseases and afflictions. Of these diseases, I shall speak. Whoever keeps himself from excessive eating and drinking, and maintains temperance, will be healthy in body and live long. All wise philosophers agree. He who delights in all the pleasurable things of the world, it is but to live longer in them. But for a more secret remedy, you ought to do things conducive to long life and not follow appetite. That is to say, do not put lying meat upon meat. I have often heard it spoken of Pythagoras, who kept many times to a diet, so that he might live and endure longer. Not for living and enduring for the meat and drink, but it is great healthiness to be purged of superfluidities and evil humors which are in the body. I pray you, have steadfastly in mind these certain instructions. Keep thee. Know that health is chiefly in two things. The first is to let a man use such meats and drinks as he has been nourished with. The second is that he purge himself of corrupt and harmful humors. For the body of man is fed with meats and drinks which nourish it by natural heat that dries and nourishes and feeds the moistness thereof.\n\nWhat the body is fat and full of gross vapors, such meats are good for it. And of the nourishment of such a body, the digestion is gross, and of large quantity for the great heat and vapors of the body. And what the body is slim and dry, subtle and moist meats are good for it. And the digestion thereof is of small quantity for the narrownesses of the conduits.\n\nIt is great wisdom and science for a man to use such meats as are good and appropriate to his complexion, that is, if he feeds himself with hot meats temperately. But if the heat within the body is excessive and burning due to overstrong winds. Of hot meats or other accidents, the contrary ones will bring great ease and profit to those who are cold. For the stomach:\n\nIf your stomach is hot and harsh, hot and harsh foods are good. Such a stomach is like a mighty fire to burn great weights of logs. But if your stomach is cold and weak, it is beneficial to have light and subtle foods.\n\nSigns to know the state of your stomach:\n\nThe signs of a stomach that is ill and weak are: if the body is unlusty, heavy, and slothful; the face is swollen; you yawn often and have pain in your eyes; and you bolk frequently and rudely; and the bolking is low and unsavory; watery and stinking; and thereby are bred wind and swelling of the belly; and the appetite for meat may hurt or be contrary to your health.\n\nMost dear Alexander, it is so that\nthe body of man is corruptible by diversity\nof complexion and of contrary humors\nthat are in it; whereby often corruption\ncomes to it. I intended to deliver. Some things will be necessary and profitable to the reader in this which I will treat of the secrets of physics that will please you. For certain diseases come to a king who is not honest to show to physicians. And if you observe this lesson, you will have no need of physicians, except in cases that may come in battle, which may be excused.\n\nAlexander, fair son, when you rise from sleep, walk and stretch your limbs equally and be mindful, for stretching the limbs gives strength and combining raises the vapors that come in sleeping and puts them from the stomach.\n\nIn summer, wash your head in cold water, which will yield the natural heat and, because of appetite, will cause you to desire food. Then clothe yourself with lovely and rich apparel. For the heart of man delights in the holding of precious foods and clothing. Then rub your teeth with some coarse linen or other thing that is not complex and sweet-smelling. for it is wholesome for the teeth and keeps them clean,\ncleanses the stench of the mouth and clarifies the voice,\nand rub thy head often in the same way, for it opens the closures of the brain,\nthickens the neck and other members, and cleanses the face and the sight,\nand prolongs stopping of age, and amends the blood.\nAlso anoint sometimes with sweet-smelling ointments,\nas the time requires, for in such sweetness\nthy heart takes great pleasure and is nourished by it.\nAnd the spirit of life takes refreshment in good odors:\nand the blood runs merrily through the body's veins.\nAfter that, take some electuary of a wood called Aloes,\nand of Bubarbe, which is a precious thing, to the price of four pence.\nWhich thou shalt find written in the book of medicine,\nand this shall do much good, for it voids the heat of the mouth of the stomach,\nand warms the body and wastes winds, and makes good taste and savour. After this, I counsel you to be often with your noble and wise men of your realm, and speak to them about your business. Govern them sadly according to their good customs. Or whenever your appetite comes at your accustomed hour, do some travel, that is to say, walk or ride a little, or do some other work. It helps you much, it banishes all laziness, and makes the body lighter, stronger, and stimulates the stomach. It wastes evil humors of the body and makes the flesh or stomach descend.\n\nOf the manner of eating.\nFairly soon when your meat is set before you, eat of such as you desire most reasonably, with well-bred breed. And eat of such as ought to be eaten first. For there are two manners of digesting meat in a man, that is, soft and hard. For in the stomach is most heat to make meat, because it is most fleshly and nearest the heat of the liver with which the meat is sodden and digested. What you eat or have eaten leisurely, though you have a great appetite to eat. If you eat greedily, nasty humors multiply; the stomach is loaded, the body is harmed, the heart is hurt, and the meat remains undigested at the bottom of the stomach. Also beware, my son, that you drink no impure water, especially when you have eaten meat. But if you are accustomed to it: for as soon as the water is upon the meat, it cools the stomach and quenches the heat of digestion and the comfort of the meat. It hinders digestion and harms the body. If you must drink water alone, take it as temperately as possible and as little as you can. When you have taken your repast and are just to sleep, lie down on a soft bed and sleep temperately. And first lie down on the left side, and sleep there a reasonable space; for the left side is cold and needs to be warmed. And if you feel any pain in your belly or in your stomach, lay there a sovereign medicine - that is, a warm one. Linnen cloth laid thereon. White you there soon that travel is good, and gives heat to the stomach. But after dinner it is a nasty thing, for the meat remains undigested at the bottom of the stomach, and therefore breeds many diseases. And sleeping before feeding is not good, for it makes the body leave and dries the humors. But sleeping after feeding is good, for it fulfills the body and gives strength, and the body rests, the natural heat drawing the heat it had spread in all the members into the bottom of the stomach, and gives it strength. Heat requires rest. Therefore some philosophers have said that it is better and healthier to eat at night than in the morning, for the eating in the morning, because of the heat of the day, harms the stomach, and the body is more troubled therewith. And moreover, a person who is actively engaged in traveling does his business, goes and speaks, and many other things that belong to the body, by which heat is dissipated. You are outward to that which is none / the natural heat is inward and weak & appears so / and the meat is hard to digest. But at night it is more easy and less grieved with the heat of travel. And the heart and members of the body are more quiet by the coldness of the night, which gives natural heat to the stomach.\n\nYou shall understand, my dear son, that he who is accustomed to eat only one meal a day is sick; for the stomach is without digestion, and the body has become accustomed to eat at one time or another. And if need be, change your custom wisely - that is, little by little. And so, by the grace of God, your changing will be good. But above all things, beware that you do not eat until you have released your stomach and it has made good digestion of the first meal. And this you may know by the desire that you shall have for your food: and by your spittle, you must eat and have an appetite. The kind heat of your stomach will be as hot as fire, and of good digestion. Be wary of whoever your appetite comes that you do not eat forthwith, for it will gather ill humors into your stomach, which will harm your brain. And if you tarry long or you eat, it will weaken your stomach, and the meat will do your body no good. And if so be that you may not eat as soon as your appetite requires, and if your stomach is full of ill humors, do so that you may vomit or take an emetic.\n\nOur intention is to treat in this book of the four seasons of the year, with the quality, property, contrary, and difference of each of them. And they are certain seasons of the year divided as follows. That is to say, the first or primetime, which begins when the sun enters the sign of Aries, and lasts for forty-six days and sixteen hours, and the fourth part of an hour. That is to say, from the tenth day in the end of March to the twenty-fourth day of June. And in the middle of this season is the equinox, when day and night are equal.\n\nThe second season is called the summer solstice, which begins when the sun enters the sign of Cancer, and lasts for forty-eight days and twelve hours, and the fourth part of an hour. That is to say, from the twenty-fifth day of June to the twenty-second day of July.\n\nThe third season is called the autumnal equinox, which begins when the sun enters the sign of Libra, and lasts for forty-five days and twelve hours, and the fourth part of an hour. That is to say, from the twenty-third day of September to the twenty-second day of November.\n\nThe fourth season is called the winter solstice, which begins when the sun enters the sign of Capricorn, and lasts for forty-seven days and twelve hours, and the fourth part of an hour. That is to say, from the twenty-second day of December to the twentieth day of January. This season, the days and nights are equally long. The weather is fair. The warm weather comes. The snows melt. Rivers run swift and clear. The warmth of the earth rises to the height of trees and causes them to emit a sweet smell. Meadows and grasses sprout, and corn grows. All flowers take color. Birds begin to build.\n\nThe primary season is hot and temperately moist. This season stirs the blood and spreads it to all the members of the body, making the body perfect in complexion. In this season, chickens, kids, and goats give milk in these three months. Prime begins when the sun enters the sign of Aries and lasts for 90 days of June. In this season, it is best to let blood, and it is good to travel and be lazy. It is also good to bathe and eat things that purge the body. For all diseases that come, either by purging or bleeding, return immediately in this prime season.\n\nSummer begins when the sun enters. The first point of the crucible lasts 62 days and an hour. That is to say, from the 10th day of June to the 10th day of September. In this season, the days are long and the nights short. And all reigns increase and decrease their heat, and the sea is calm and the air mild and fair. The fourth world is full of wealth, as the fair bride is in goodly stature and in full bloom. The season of summer is hot and dry, and the color is moved. And in this sea, be hot and dry for a couple of days. Be careful not to eat or drink too much, for thereby the naturally-occurring heat is quenched. In this season, eat cold and moist foods, such as veal, milkweed, vinegar, and barley meal porridge. Eat fruit of sour taste, such as pomegranates, and drink small wines, and avoid the company of women. In this season, let not the blood flow, but if there is great need, let it. Use little travel and seldom bathe. Herbst enters when the sun comes into the first degree of the balance and lasts. This text describes the season from the first day of September to the tenth day of December, during which day and night are of equal length. The days grow short and nights long. The air is dark and wintry winds enter the northern regions or rivers. The earth is like a goat from youth to old age. In this season, it is good to eat hot foods more than in summer, unless there is great need to do so. If a man needs vomiting, he should do it at noon during the hottest part of the day. Winter begins around the first degree of Capricorn and lasts for 61 days and a half. It starts around the tenth day of December and ends around the tenth day of March. The seasons are cold and nights long, days short, and it is very cold. Wines are in press, and leaves fall, and herbs lose all their strength, or most of it. All things hide in caves and pits of hills. The air and weather are dark. The earth is like an old decaying person, who by great age is nearly naked and near death. Winter is very cold and moist, and therefore one should use hot meats such as chickens, hens, mutton, and other hot and fat flesh. Eat figs, nuts, and drink green wines. Beware of too much labor and bleeding, and avoid the company of women, for it will weaken your stomach, and beaches are good. And because of the great cold, the natural heat enters the body, and therefore the digestion is better in winter than in summer. In harvest, the belly is cold, and then the poor are open by the heat of the season, and they reject the natural heat of all the parts of the body. Therefore, the stomach has but little power. Small heat weakens digestion and gathers the humors. Keep a kindly heat in your body, and you will have good health. The body of man dies in two ways. One is by old age, which overcomes it and destroys it. The other is accidentally, as by weapons, sickness, or other adventure.\n\nRight soon these things nourish the body. That is to say, ease of the body and filling it with delicate meals and drinks, milk, and the opportunity to sleep on a soft bed. All sweet-smelling flowers in their season, and bathing in fresh water. But if you bathe, do not tarry long in it, and have a sweet bath. And never drink wine unless it is well tempered with water. And especially in winter, make water of flowers called Assyrian.\n\nThese things make the body lean, weak, and dry. Overeating, excessive traveling, excessive walking, excessive going, and excessive sleeping before noon. Melancholy or fear, bathing in brimstone water, eating salt meats, excessively drinking old wine, being too lax, and over-letting of blood cause problems, according to Hippocrates. He also warns against renewing, riding, or traveling too much after meals, which can lead to a disease called palsy. Eating much fish, milk, and wine together is said to make one lazy. Of the four parts of the body, the head is the first. In the head, all superfluities and evil humors gather, which you will feel and recognize by the following signs: The eyes are troubled, hearing is thickened, and nose passages are stopped. If you experience such a condition, take an herb called wormwood, steep it in sweet wine until half of it is wasted, hold it in your mouth, and wash it with it repeatedly until you feel it doing you good. Also, eat white mustard. If you have a disease in the first part of the body (the head), you may experience diseases in the eyes, brain, and other parts of your body. The second part of the body is the stomach. If disease affects this part, you will know it by these signs: The tongue is weak, the mouth is sore, bitter, and unbearable. The mouth of the stomach is sour with pain in all members. You should eat little and vomit. Eat a little sugar of roses with aloes, take comforting spices, and eat an electuary of rains, rayns, and fevers, especially for the tongue, which will prevent proper speech, and various other maladies. Decoction of sop is good.\n\nThe third part of the body is the bowels. If it is corrupted with evil humors, you will know it by these signs: The belly swells with pain and stiffness in the knees. If you do not do this, you will have aches in the hips, milt, back, and other places. The fourth part of the body is the genitals. If superfluid and unhealthy humors accumulate in it, you will know it by these signs. The appetite will grow cold, and redness will appear on it and in it. Take a seat called Apu with fennel seed and the root of Achilles and another called Atractylis. Put the roots in good white wine, and drink a quantity of it every morning with a little water and honey, and eat not much after it. If you do not do this, you will have pain in the bladder, and you will live in a state of indecision and confusion. The Greeks commanded them to make a potion so powerful that he should need no other for his health. The Greeks said that he who drinks every morning two mouthfuls of warm water will have a good end and will need no other potion. The physicians of India said that it is good to eat every day the disease of the fly, and it will heal his mind and clarify his intellect. Understanding this, and you need not doubt ever,\nMost mighty king, I require you to study the manner to keep the natural heat of your body, with the moisture thereof, in which two things lie the health of your person. And know that the destruction of the body comes in two things: one is natural, and the other against nature. And for the contradiction of the complexity of man, and when age surpasses the body, it behooves it to die. Otherwise, unnaturally by adversity, as by weapons or stones, or by sickness and lack of help, or by poison and other chances.\nFurthermore, it is good that you know the nature of foods, for some are gross or coarse & some are light and subtle. The subtle ones nourish the blood, and good, as pure wheat, checks, & new laid eggs. Gross foods are good for such as are of hot humors, laborers, fasting, and you sleep after meals. Mean foods nourish no hot or superfluous humors, as the flesh of lambs, young pork, & other meats. that be hot and moist, but such meats change often in roasting to hardness, to heating, and dryness, and they ought to be eaten forthwith after the roasty engagement and be good if taken with good spices. Some meats breed melancholy, such as beef, cow flesh, and all flesh that is coarse and dry. Others that breed and feed in moist and warm, shadowy places are more subtle, better, and healthiest.\n\nFish that are of small substance and thin skins, see or fresh runners. But fish that breed in the sea is healthier than fresh runner fish. Therefore, beware of fish of great substance with hard skins, for such are commonly venomous.\n\nYou ought to know clear running waters that are near cities in pure ground as the best and lightest. Water that comes out of stony earth where much fumes arises is heavy, contagious, and noisome. Water of puddles or fen full of frogs, adders, and other venomous worms is unhealthy. The signs of good water are: To be clear and light in color, it lightly sees and cools you. In such waters, nature delights in salt. Seawater is foamy and relaxes the body. / And seawater is hot and heavy because it moves not, and the sun is daily over it, and it breeds colic and creates the milt and the scums. The drinking of waters with a cold stomach before dinner harms the body and quenches the heat of the stomach. But drinking water after dinner warms the stomach and breeds flatulence. And more of it corrupts the meat in the stomach. You ought to drink cold water in summer and warm water in winter, and not contrarywise. For warm water in summer makes one feel feverish and weakens the stomach / and wastes the appetite. And in winter, cold water quenches the heat and destroys the instruments of the breast / it noises the lights and lamps and breeds many ills.\n\nThe nature of wine that grows on mountains near the sun is drier than that. That which grows on the plain ground, in moist places and shadows, is good for the elderly and those who are moist and sluggish. Wine is enjoyable for both the young and hot. Wine warms and delivers cold and superfluous humors. The thicker and redder the wine, the more it generates blood. But if it is strong and bitter, it is called the first blood and the first nourishment, and has the nature of both drink and medicine. Wine often does not harm the body and nourishes it, unless the wine is naturally sweet. Such wine harms the stomach with foul smells and winds, but commonly sweet wine is sweet from complexion, and that which grows in large fields stretching towards the mountains and valleys having sweet clusters, the vine and grape are somewhat dried. You shall know that wine ought to be of a sharp and pleasant taste, and have thick lies on the bottom of the vessel, and fair and clear above, and when you have fair and good wine, drink it temperately. For the ease of your body, as required. It strengthens the stomach and heats the body, aids digestion and prevents corruption, turns meat into flesh, and works until it becomes conjuncture between brain, mind, wits, and understanding. It makes the virtue of natural senses and limbs of the body.\n\nIt makes the eyes red and watery. It changes the color and destroys the body, causing courses and lewd behavior, making the blood corrupt and causing many words and excessive sleep. It makes the mouth stinking. It hinders going and destroys the seat of maia and breeds leprosy. Therefore, beware not to drink wine outrageously, but change its nature with rehobarbe, which causes the liver to live. And wine with rehobarbe has many virtues, as is found clearly in books of medicine.\n\nHowever, rehobarbe and wine are both deadly venoms.\n\nNoble king Alexander, do not forget to take tart syrups in the morning during fasting. when humors behaved excessively. For it is profitable and wasteful. Also I marvel why any man may die or be sick who eats bread of clean and good wheat, wholesome and good flesh, and drinks good wine of grapes moderately. And if he keeps himself from excessive drinking, eating, and labor. If sickness comes such a man, he must be healed like a drunkard. That is to say, he must be washed with warm water and set over a renning water between two green willows and his stomach anointed with an ointment of sandalwood or sandal, and have a fumigating gargle of frankincense: and other sweet spices, and it will do him much good. And if any man wishes to forsake holy drinking of wine, he ought not to leave it suddenly at once but little and little, and mingle it every day with water more and more, until at the last there is nothing but clear water. And so he may keep his health and good complexion. Govern your body if you will live long. And keep. my doctrine consider these things following, whereby nature greatly comforts. That is to wit. A noble feast, sight of great riches, great King Justice cannot be praised too much, for it is of marvelous sharp nature, like unto the most glorious god. And he ordered it over his angels, over his works, and over all realms. And thou oughtest to keep justice, and defend the wits, riches, and possessions of thy subjects and all their works, for so does almighty God. And any lord doing in like case is like unto God. For by maintaining good subjects, one has more abundance than the fertility of the earth. And also they say that the Just and reasonable lord is better than the rain that falls in the evening. And there was once found written in a stone in the speech of Chaldea, that wise kings are brothers, having need of each other; and one may not be without the other. For all the kings of the world are to rule and maintain justice, which is the health. If you have anything to do, ask for counsel. You are but one man. Do not show all your courage to your counselors or let them not know what is in your will to do. If you show your mind at the beginning, you will be disappointed. Consider the counsel of every man. Which of them has considered your matter and counseled you best for your benefit and with the best love towards it? And when you have recorded your counsel, put your mind into effect without delay. The greatest destruction that can come to a king is to waste in his works and lose time. And if it is so that a young man of small estate gives good counsel, do not despise it. For it is possible that a man may be born under such constellations that naturally he shall have wisdom.\n\nExample.\nThere was once a child born in the parties of two lords, one of whom was a great and noble earl, and the other a poor knight. The earl, desiring to have the child to his heir, sent for him and brought him up in his court, and gave him all the education and training that a nobleman should have. But the poor knight, who was full of love for his son, and desiring to have him to his heir, sent for him also, and brought him up in his own house, and gave him the education and training of a yeoman.\n\nWhen the child grew up, he was sent for by the earl, who made him a knight, and gave him a fine estate, and many other marks of honor and favor. But the poor knight, who was grieved that his son should be thus lost to him, followed him to the court, and entreated him to let him have some small portion of his lands, that he might live upon them, and serve the earl in his army. The son, who was much beholden to his father for his upbringing, and who loved him dearly, was much moved by his entreaties, and entreated the earl to grant him this request. But the earl, who was a proud and haughty man, refused to grant it, and drove the poor knight away from his presence.\n\nThe poor knight, being thus disappointed, went away in great sorrow, and took with him his son, and went into a strange land, where he lived for many years, and gained great wealth and honor. And when the earl died, and the son succeeded to his estate, he sent for his father, and made him lord of a great part of his lands, and gave him all the honors and dignities that he had refused him before. And the father and son lived together in great joy and contentment, and the son ruled his kingdom wisely and justly, to the great profit and happiness of his people. In the house where this child was born, there were certain wise men who found that the said child was born under such a constellation and planet and sign that he would be wise, meek, courteous, amiable, and fresh of wit, and would be loved by kings and great lords. They would not reveal this to the father, who was a peasant. When the child came to an age, his father and mother set him to his occupation, but he could never learn anything for reward or punishment. At last they let him do as he pleased, and he set his mind to learning sciences and the movements of the skies and all things above nature. He also learned good manners and the governance of princes and kings. And finally, by his wit and wisdom, he ruled over all the country.\n\nAnother example. In the realm of India, there were two children. One of them, when of age, the king set to school to learn grammar and all the studies of the mind and had the best teachers in all the land. provinces should teach him in all speed you can,\nlove him who loves truth and conducts himself faithfully,\nand his council is good for the governance of the king and his realm.\nSuch a man's council should be done first. And do every thing by counsel, for counsel is the show of all things to come. It is therefore behoove you to do all your works by the counsel of faithful and secret counselors. For your wisdom will increase, as the sea increases by the rivers and floods that fall into it. And the better you may win by the might of warriors. It is found written that a great wise man of mind wrote letters to his son in this way: \"My well-beloved son, it is behoove you to believe in counsel in all your busynesses, for you are but one man. Take therefore counsel of such as you know can give good. And above all things spare not your enemy, but whatever you may show your victory over him. And ever beware.\" Trust not in your own wit nor in the great height of your estate. But ever take counsel of others. If he seems good and profitable, accept him; otherwise, not. I also advise you chiefly not to make any of your officers your lieutenants alone, nor give him your might, for his counsel may destroy you, your realm, and your subjects. Seek always to his own profit and your undoing. But you ought to have various officers. If you wish to try and prove any of them, you must feign that you have great need of money. And if he counsels you to take from your treasure and jewels to spend, he loves you and is faithful to you. And if he counsels you to take money from your subjects to make them poor, he is corrupt and hates the more. But if he is such one that will often bottom out, desiring the more that he has, the more he covets to have, and such a one is the destruction of a realm in many ways. For perhaps the burning, etc. A person who desires to acquire wealth may be moved to do many evils and may bring about your death. If you perceive such an officer, do not let him be far from your presence. Suffer him not to make treaties with foreign lords or princes, nor write any news to them. If you doubt that he does the contrary, change him without delay. For the courage of many men is soon changed and lightly inclined to do contrary things.\n\nFurthermore, you should cherish the officer who loves and moves your subjects to love him. He should be wise and well-conditioned, laborious and sober in eating and drinking, not lecherous nor a player at dice and other disordered games. He should be hardy and set not his mind on gold or silver or any other thing of the world, but that which belongs to the governance of the realm and you. He should love the realm. A king should possess the wealth of his neighbors as much as his own, and understand the cost of his expenses. He should not prolong anything detrimental to the realm and not cause his subjects to complain of him. He should not be full of words nor a great laugher. No one should be refused entry to his house, and he should be diligent in hearing and inquiring about news and tidings. He should comfort the subjects and correct their works, and help them in their adversities.\n\nIt is necessary to choose a secretary to write and know your secrets. He must be a man of great wisdom and well-learned, to understand your mind. He ought to be trustworthy and eloquent, able to speak various languages to put your business in good order and seemly speech. For a fair garment honors the body of a king, and good speech adorns and inhabits a letter. He must also be trustworthy to hide and keep close your doings. You are a helpful assistant. I understand that you want me to clean the given text while preserving the original content as much as possible. Here is the cleaned version of the text:\n\n\"you are the place where their writings be, and yet you do not see them. Sweet son, such persons ought to be cherished and well rewarded for their services. And exalt them in such a way that they are always diligent in your necessities and needs. For in them is contained your glory and honor or your life and destruction. Mighty emperor, your messengers always show the wisdom of him who sends them. They are your eyes, ears, and the mouth of their lord. It behooves you to choose messengers or ambassadors who are most sufficiant, of clear understanding, wise, honorable, and trustworthy, who love your honor and hate your dishonor. (For in your court you may find both.) And if you discover and show your courage to them. And if you find none such or better, find one who will trustingly bear your letters and bring back an answer. And if you find that your messenger is covetous and seeks to get gifts, do not trust him, but rather forsake him. And also make no more.\" your messenger will be dull / for by such one it shall be said and known that you, the lord, are not wise. Furthermore, make not your messenger of your greatest officer / and let him not be far from the [palace/court], for it may well be the undoing of you and your realm. And if you send messengers by whom any treason comes to the [palace/court], I tell you not the measure of pain they ought to suffer but do it as you deem best.\n\nFair son, you know that your people and subjects are the house of your mind / and the treasure whereby your realm is comforted. For your realm and subjects are as an orchard where there are diverse trees bearing fruit / the which trees have diverse roots and seats to bear / and multiply the fruit / and be the defense and durable treasure to your realm / and of your might. It behooves then that your subjects be well governed / and that you take thought and care for that / which is necessary for them / and to prevent any violence or wrongs being done to them / and according to their conditions and customs to order them. Give them a good officer who does not intend to undermine but to rule them well and justly in quietness. Ensure such an officer is wise, full of good manners, well conditioned, and patient. If he is not such a one, know that the wise men who were good before will become evil and rebel against him. Also ensure you have good and discreet judges and they will be worthy of respect from you, increasing your court and realm. And ensure the said judges are not corrupted with bribes and that they have good, notarious servants, and equal solicitors & advocates who will not take bribes as it happens seldom. Son, I pray and admonish you to put yourself often in battle and take the counsel of those of your court often. But do not put yourself in battle only by enmity and covetousness presumptuously. Do not blame or despise your meager means of war, but use fair words among them and often promise them. Among all other things in this world, I will that you know a noble and marvelous potion. And because the fame of Hippocrates and his wisdom was so greatly spread, the disciples and servants of Hippocrates took his figure secretly and brought it to Hippocrates to learn how he would judge and say by the figure of Hippocrates. They asked him to speak and tell the quality. If this text is from the ancient Greek philosopher Hippocrates, as indicated by the mention of \"Physonomyas\" and \"disciples of Pythagoras,\" it is written in Old English translation. Here's the cleaned text:\n\n\"Whenever Physonomyas had observed him well, he said, \"This man is a lecherous and rude wrangler.\" Hearing this, the disciples of Pythagoras wanted to attack Physonomyas and said to him, \"You have spoken the truth, and you have left nothing of my complexion in which are all my vices. But reason, which is in me, overcomes and rules my vices of the complexion.\" Soon I have briefly summarized for you the rules of this science of Physonomy, which will be most important.\n\nIf you see a man with a pale complexion, avoid his company; for he is inclined to the sin of lechery and to many evils. If you see a man who smiles lightly and, when you behold him, he looks shamefaced and will blush in his face and sigh with tears in his eyes if you blame him for anything, beware of him as an enemy signified in his face, and also beware of him who is misshapen. The best complexion\" That is he who is of mean complexion, with brown eyes, and his visage between why and reed, with an upright body, and a head of modest size, and who speaks only when necessary, with a soft voice. Such a complexion is good, and such men have about them. If the hair is plain and smooth, the man is courteous and meek, and his brain is cold. Hard hair and curls are a sign of folly and lewdness. Much hair on the breast and belly betokens very ill or very good complexion naturally, and is very amorous, and keeps in his heart the injuries he has suffered. Black hair betokens understanding, courtesy, and trustworthiness. Wide-ranging eyes and a long face betoken a malicious and evil disposition. Eyes like an ass always looking down are of hard nature and nothing. Wandering eyes with a low face betoken guile, restless mind, and untrustworthiness. Reed eyes indicate being strong and of a great complexion. It is best to be neither wide nor close. The visage that is full and flat, and not swollen nor big, is a token of an ill person, envious, injurious, and a wrangler. But he who has a mean visage, of the form of cheeks and eyes, neither fat nor lean, is trustworthy, loving, and of great understanding, wise and full of service and wit.\n\nHe who has a wide mouth loves battle and is hardy. He who has thick lips is foolish. And he who has a wrinkled face is a liar, and cares not for many debates. He who has a slender face is of great reason. He who has a little visage and yellow color is a deceiver, drunk, and has smooth cheeks is soon angry.\n\nSmall eyes indicate folly, and looking out more, is of great wisdom and honesty.\n\nHe who has a slender neck is hot, peaceful, and foolish. He who has a great belly is proud, lecherous, and unwise.\n\nHe who has a large nose... A thick chest and broad shoulders, and large fingers, is hardy, wise, and of good wit. He with a slender back agrees with no other. He who has his breast and back equal, is a token of honesty. High raised shoulders is a token of little fidelity, nothing, and sharp. He that has long arms reaching to the knee, is of great boldness, sadness, and liberality. Short arms betray that he loves succor, and is foolish.\n\nLong palmated hands with long fingers are ordered to learn many sciences, arts, and special handicrafts, and be of good governance. Fingers short and thick, betoken folly.\n\nShort, thick feet and fleshly, betokeneth one to be foolish and full of injury. A little light foot, is a man of small understanding. A slender foot shows a man to be simple, and of small knowledge. He that has a thick foot is hardy and foolish.\n\nThe length of the legs and the heels betoken strength of the body. A thick, fleshly knee, is A man who goes at a great pace is willing in all things and hasty. He has a good nature and complexion, with soft and moist flesh, meanly smooth and rough, and kindly disposition between red and white. A man with a smooth comportment, soft here and plain, with mean eyes of great size, a well-proportioned head, a good neck of sufficient length, shoulders somewhat low, and legs and knees moderately fleshed, has a clear voice, palms of his hands and fingers long and not thick, and laughs little, and is no mocker, with a smiling and merry countenance. However, do not judge solely on one sign, but consider all the tokens of a man who most abundantly displays folly, and hold him to the best and most profitable party. [Deo gratias.]\n\nThus ends the abstract of the secrets of Aristotle, prince of philosophers. Here are certain reasons of the great philosopher Sidrac to King Boctus, which I have translated from the Pythagorean speech, considering it necessary in this treatise.\n\nIf you have any matter of gravity or sadness of reason to show and declare before noble and wise audience, do it briefly and wisely with good bold courage and will, and they will take it heartily and give credence to your words and allow your saying. Wise men gladly give ears to wise and short information. And therefore be not ashamed nor afraid.\n\nYou ought not to be angry though your brother or friend shows heavy countenance sometimes, for perhaps he has some cause wherefore he can show it, nor other unfriendly semblance. And you may consider this in yourself. For if you were angry, you could not show him, nor any other good countenance or behavior, and it is the same with him. And if you have had any words with any man, and he shows ill countenance. Therefore, you should not be angry with him. For perhaps he is foolish, and an angry foe is often harmful. In one manner only should you reveal your secrets: that is, to almighty God who knows all things, to your liege in earth, and to others in a proper way. For if you discover it to your friend, and your friend is but lewd and has another friend whom he loves, and that friend has another friend who tells him the same, and so from one to another until a great many know it, your secret may come out to your great shame and rebuke. While you keep your secret within, it is sure. For you may show your secret to such one who, when he knows it, will do the same harm, and for fear that you have of him, dare not gainsay him. And if you can none otherway but that you must utter it by your folly, and that your stomach will swell to tell it. It goes out of the company and tell it to thyself as if thou wouldst tell it to another man. And for any need that thou hast to discover it, take heed to whom; but if it be to such one that for any anger thou dost to him will not rebuke the wrong. And never let thy neighbor know thy need; for thereby thou mayst be the less set by in places where thou dwellest. Look wisely how thou playest or boasts with thy friend (or other) with thy hands or with thy mouth. For if thou harm him, harm may come to thee. With hand harm comes anger and murder. Whyther it be thy brother or friend, for if thou hurt him or wring his hand or cast him down or smite him otherwise, it shall grieve him & shame him in his mind, although he be little and weak. Each in himself counts himself strong, bold and fierce, and yet he will praise himself though he be a coward and nothing. And if thou mock him. Thou should spite him to the heart, for he will think\nthat thou despises him, and thou reputeth him at nothing.\nAnd if thou mock him before people, thou doest him yet more spite,\nand he shall owe thee ill will and hate thee deeply.\nFor of mocking comes anger and great hate,\nthough it be thy brother or other friend.\nBut thou ought to pastime with fair words,\nand to show goodly authority and reasons to draw their love to thee,\nfor by this pastime thou mayst come to goodness, love and courtesy of people.\nWhether thy enemy be strong or weak,\nthou ought not to doubt him too much\nnor trust too much to him.\nFor he is overcome today, may be victor tomorrow.\nAnd he that is victor today, may be overthrown tomorrow.\nAnd he that doubts none, none will have doubt of him.\nTo much doubt makes to much trust, and to much trust makes to much damage.\nFor he that bears doubt always with him, has a great burden & pain.\nAnd he that has no care. Trust in thyself and bear one's own harm and death. For you ought to doubt when time is to doubt and trust when time is to trust.\n\nFinis.\n\nIn humble manner and most due reverence, tremble for fear before thy sovereign, if by chance thou shalt come into his presence where any person shall detain thee. Submit thyself as one who would be willing to please him in all manner, and ask for pardon for thy rudeness. And where thou art but as an abstract in regard to the authors' compilation, if I therefore seem to detract in defect of thy brevity, lay the blame on me, which I have followed as near as I can, under correction of every wise man.\n\nIf any man dislikes the rude language which Bartholomew uses, desiring them not to be deceived, let them not be misled by thy frowsy material full of sentences. But in their hearts, print thy moral sense. Which was compiled by wisdom natural of prudent men, the true governors.\n\nWhere many weeds are in a field of corn. Though the weather thinks to wed it clean,\nSome shall remain when the field is short.\nDrake or coke, yet their faults will be seen,\nIn hands and eyes. Likewise, where many words and letters be,\nNo marvel is, though I some overshoot,\nIf by impression, anything is amiss\nIn word, in sense, or in orthography,\nRequire you to mend where the fault is,\nIn the best way, it for to justify,\nFor though all are not to your fantasy,\nIn formal manner, do you discuss,\nSave only God, nemo est perfectus.\n[Deo gratias.]\nTost to and fro, press or loing,\nA le fort du foible besoing.\nThus ends the secret of secrets of Aristotle,\nWith rules for princes and every manner of estate,\nAnd rules for health for body and soul,\nVery profitable for every ma[e] and also very good to teach children,\nTo learn to read English. Newly translated &\nPrinted by Robert Copland at London, in the fleestreet\nAt the sign of the Rose garland, the year of our Lord. M.CCCCC.xxviij. The 27th day of August, the 20th year of the reign of our most dread sovereign and natural king Henry VIII, defender of the faith.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The king our sovereign lord, of his high prudence and wisdom, considering how in the times of his noble predecessors, kings of this his realm of England, and in his most noble reign, by the exercising and using of his and their subjects in longbow shooting, there arose and grew within the same realm, a great number and multitude of French archers. These not only defended this his said realm and its subjects from the malice and dangers of their enemies, but also, with a mean and small number and power, in regard and comparison of their enemies, had done many notable exploits and acts of war, to the discomfiture of their said enemies. Therefore, as well for remedying and avoiding this, and for setting up again of longbowmen and increasing of the said archery, The king our sovereign lord strictly charges and commands that no person or persons, from hereafter, after this present proclamation and publication thereof, shoot in or use any crossbow or hand gun, nor have, bear, or keep any crossbow or hand gun in their houses or any other places, contrary and against the said statutes.\n\nFurthermore, our said sovereign lord wills, charges, and strictly commands that all and every person or persons, of what degree or condition he or they be, who shall see, perceive, or know any person or persons shooting in any crossbow or hand gun, or have or bear any crossbow or hand gun, contrary to the said statutes, as aforesaid. Then it shall be lawful for such person or persons to take and seize, or cause to be taken and seized, the said crossbow and hand gun, crossbows or hand guns, from the said person or persons shooting, using, bearing, having, or keeping the same. And the same is to be broken in pieces in the next market town or other town, in the presence of the governor or governors, or in their absence, in the presence of their deputy or deputies there. And if the said person or persons refuse to deliver the crossbows or handguns to such person or persons attempting to seize or demand the said crossbows or handguns: then and in that case, the king's pleasure and commandment is that his good and loving subjects, being near there, (being also required and desired), shall assist from time to time, the same person or persons intending to seize and take the said crossbows and handguns, in the taking, seizing, and breaking the same. The sovereign lord the king charges and strictly commands that if any person or persons know or probably suppose any crossbow or hand gun to be kept in the house of any person or persons, contrary to the tenor, form, and effect of the said statutes: it shall be lawful for the said person or persons knowing or probably supposing the same to be true, to enter into the said house or houses, commanding the householder or other person or persons then being in the king's name, without any contradiction, denial, or refusal, to inconsequently and without delay deliver the said crossbow or hand gun, crossbows or hand guns, being in the said house, to the person or persons so demanding the same. And if the said householder, or such persons in his absence, deny and refuse to do so, then the person demanding the same crossbow or hand gun, crossbows or hand guns shall resort to the king's true and loving subjects near there, charging them in the king's name to go with him to the same house for his better aid and assistance, in executing this the king's high commandment, for great and urgent causes moving the king and council concerning the safety of his most royal person and realm. And to charge and command the said householder, or such as in his absence shall be there, to make delivery of the said crossbow or crossbows, hand gun or hand guns, under pain of death, suffering the same to be broken in pieces, as above rehearsed. And over this our said sovereign lord the king charges and commands that no manner of person, of what degree or condition he be, shall make any crossbow within this realm of England, except it be for such person or persons as may lawfully use the same. And also, in case any person or persons shall hereafter make the said crossbows, the king's pleasure is that the same makers of crossbows shall be first bound by his and their obligations to the king, to the governor or ruler of such places where they shall then dwell, in such sums as shall be thought convenient by the same rulers and governors, upon condition that they shall not make any crossbow or crossbows but for such persons as may lawfully use the same. Our sovereign lord the king charges and commands that no person shall bring into his realm any crossbows or hand guns, except for the use of our said sovereign lord and such others who may lawfully use them, on pain of the king's high displeasure and imprisonment without bail or mainprise until his gracious pleasure is further known in that regard. The king also charges and commands that no person (unless lawfully authorized to have and use crossbows) presume to buy the same or any stranger, Denyson or Englishman, being within this his realm, on like pain as is before rehearsed. The sovereign lord the king charges and commands that no person or persons use, exercise, or have any playing at the Tennis, Dice, Boules, Cards, Tables, or any other unlawful games contrary to such laws, ordinances, and good statutes provided and made in that behalf. Every person or persons keeping any Hostelry, Inn, or Alehouse within the realm of England shall not only eschew all manner of unlawful games to be used in their houses, but also shall without contradiction suffer such persons as are and shall be authorized by the king for that purpose to take and burn the said Tables, Dice, Cards, Boules, Closshes, Pynnes, Balles, and all other things pertaining to the same. The king our sovereign lord, by the advice of his council, charges and commands that every person within the counties and places of their dwelling show and detect to one or some of the said Justices of Peace within the said counties or place as near as they can imagine or conjecture, the reason or cause why grain should be at such great and excessive prices, and whether it arises from forestalling, regrating, or engrossing (as it is thought to his highness and his honorable council that it should be), which is contrary to his laws. They are to detect and show (all favor and fear put aside) the name and names of such persons as they think to be regraters, forestallers, or engrossers of grain, or whether any unfair means are used, by reason of which the said price of grain should be so excessively enhanced. The king's pleasure is that all justices of peace in England investigate and search for the reformations of offenses and punish the offenders. They must answer to the king concerning this at their utmost parcles. Commanding and strictly charging all mayors, sheriffs, justices of peace, bailiffs, constables, headboroughs, and other officers and ministers of justice, both within liberties and places privileged and without, to put the king's proclamation, commandment, and pleasure into due and effective execution, setting aside all favor, fear, malice, and other hindrances. They will deserve the king's special thanks for doing so, and risk his high displeasure for not complying.\n\nGod save the king.\n\nBy privilege. Impressed by Richard.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Let me make amends and you may begin this work. Sir, I have wronged you. Tell me, and it shall be amended soon. All gentleness to fulfill. I have been bestowed upon today in full. Shame it were to prove me any more. But here I am at your will. I said, \"Brandles,\" that is true, but I must needs hold my oath. You have done so ill. My father and my brothers you have beaten both. To accord, I were loath. My worship to fulfill. Now said Gawain since it is so, I must needs drive myself there. This day God lend me grace. For my sword shall do no advantage. Let us see how well we can endure this trial. If I may bear anything in this trace. Gramer. Now shall you see me make good play of knighthood. You have no peer. I am right glad that you have might. But I am sorry that we want daylight. But amended is much here. They fought together these knights good. Through the hauberks ran the red blood. That pity it was to see. They fought together with such ire, that after the fight. She has caused this day much shame, indeed. It is a pity she has her sight. Sir Gawain said, \"Have a good day, Sir Gawain.\" I have a long way to go. Sometimes I have good horses. But now I must go on foot. God in haste amend my cheer. Sir Gawain was armed passing heavy. On foot, he could not endure truly. He took his knife in hand. His armor good, he cut himself free. Else, on foot, he could not go. Thus, with care, he was bound.\n\n[Leave Sir Gawain in his woe now, and let us speak more of Sir Brandles. When he met his sister, he said, \"Fie on the harlot strong. It is a pity that you live so long. I will strike her hard. And beat both back and side. And then would he not abide but to his father's straightway he went. Then he asked him how he fared. He said, \"Soon for thee, I have cared. I thought that you had been sent.\" Brandles said, \"I have beaten my sister. And the knight I made him swear. Until the last they lacked light. They did not know what to do. Then said Sir Brandles, \"Sir knight, we lack light of the day. Therefore, I make my vow.\"] If we fight thus in the dark together,\nThrough mishap one might fle the other.\nTherefore, by my consent, let us swear on our swords both,\nWhere we meet for life or death,\nIf we meet in present combat,\nAnd never leave the battle till one is slain.\nI assent to this, said Gawaine.\nAnd you will that it be so, said Sir Brandles.\nI cannot do otherwise, for such a promise I made to my father.\nTherefore, let us make this oath,\nI know that there is no stroke you give me,\nBut I have returned it surely,\nAnd you are not in my debt.\nYou are full large of livelihood, you knight,\nNever did one prove so well his might.\nWe are even as we met.\nLet us make an oath on our swords here,\nIn whatever place we meet, far or near,\nEven so shall we do the battle utterly.\nI hold you, said Gawaine, by my mild Mary.\nAnd thus we make an end.\n\nWhen he saw this, he said, alas,\nThis is evil tidings,\nWhen he saw his father all bloody,\nAnd his two brothers hurt seriously,\nAlas, said Brandles then. Who has caused you such a dispute? Tell me in haste, so I may make it right. My heart is heavily grieved. Then the father quickly said, \"I will tell you all. A knight has done this, and he also harmed your sister. He first betrothed us and made us swear that we would not harm him on this day. This knight is passing by. I will not follow him for more than I have said. See, Sir Brandles there slain. I guarantee he will endure. The knight is strong and fights well. When he has a man in his hand, he will not harm him but... And each of them helped one another as well as they could. The lady took her leave. They saw her never after that day. She went wandering to and fro. Also, Sir Gawain went with his party. On foot, he went wearily. Until he came home to the court,\nHe showed the king all his adventure,\nWith those four knights he had fought,\nAnd each one after another alone.\nAfter that time they never met again.\nBoth parties were glad therefore,\nAnd there the end was made.\nI pray God give us all good rest,\nAnd those who have heard this little tale,\nAnd in high heaven may we dwell,\nAnd on Doomsday come to the bliss that lasts a year,\nWhere we may hear the angels sing.\n[Imprinted at London in Fletestreet at the sign of St. John Evangelist]\nOf knighthood, thou hast no equal,\nOn my faith I assure thee,\nNow said Gawain, let him be,\nAnd, sir knight, make an oath to me,\nThat this day thou wilt do me no harm,\nAnd thou shalt be quit of me,\nWherever is now thy greatest delight,\nWithout any more refusal.\nSir Terence said to that, I grant it,\nFarewell now, God be thy warrant,\nHe went on gently,\nHe left never till he came there,\nWhere his father and Sir Gawain were,\nWhose careful hearts God knew. Sir Gyamore, your youngest brother spoke up, \"Sir, you have gained as we have, and none know I well it should be so. By God, says Sir Terry, so it is. He is a devil indeed, I swear, and that is proven on me. You said, Sir Gilbert, that old earl, He is a knight, both strong and bold, And fortune is his friend. Therefore, I dare well say he is a man, And much worse than I thought. As they three stood there talking young, They heard a man singing very low, That all the wood rang.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Most Reverend and Most Excellent Father in Christ, Lord Thomas &c, Cardinal and Presbyter of the Holy See of St. Cecilia in Rome, Illustrious Legate, and on the side of the legate, Skelton, Reverend Ora. I humbly offer my obeisance with all due reverence to such a magnificent prince of the clergy, an equal moderator of justice. I also thank the author of this work, excellent &c, for the occasion of contemplating this present vessel of glorious immortality.\n\nReply against certain young scholars / abjured recently.\n\nCrassates, sterile and unproductive vineyards,\n(Which God does not sustain beyond\nLaxius, expand) it is our will to prune them.\n\nWith a privilege from the king in his grace. Protestation always canonically preceded, professed, and with good deliberation made, that this little Pamphilet (called the Replication of Skelton's laureate) Orare. reg. Remording divers and much unreasonable errors of certain Sophisticated scholars and reckless young heretics, recently abjured &c., shall evermore be (with all obsequious readiness) humbly submitted unto the right discrete reformations of the reverend prelates and much noble doctors of our mother holy church &c.\n\nAlma parens. O. Cantabrigensis.\nCur lachrymaris? Esto tuis sint degeneres hi. Contabrigia skeltonidi laureate primatu mamam erudi Filioli, sed Non obinertes (O pia mater) Insciolos uel decolor esto. Progenies non nobilis omnis Quam tuam foran mamma fouebat: Tu tamen esto Palladis alme Glotia pollens plena Minerue Dum radiabunt astra polorum: Iamque valeto meque foueto. Namque tibi quondam carus alumnus eram. Zebul, the Flyblown one, inflates the sibulas from the south, causing heresarchs to swell with pride and falsely boast of their sweet poisonous knowledge. Young scholars of today are ensnared by the Flyblown blast of the vain, pippling wind. When they have indulged in the licorous electuary of lusty learning for a little while in the much studious house of scrupulous Philosophy, they count themselves excellently informed and transcendently quick in much high learning, and those they have once caught.\n\nA little rag of Rhetoric\nA lesser lump of Logic\nA piece or patch of Philosophy\nBut forthwith they tumble into Theology,\nDrowned in dregs of Divinity,\nJudging themselves able to be\nDoctors of the Chair in the Ventre\nAt the three Cranes\nTo magnify their names\nBut it madly frames. For all that they preach and teach is farther than their wit will reach. Thus, by the merits of their abuse, they finally fall into careful confusion. To bear a fagot or to be enflamed, they are undone and shamefully exposed. ERGD.\n\nLet no one enclitic. Tame enthymeme, note this first. Ut ne quid nimis.\n\nOnly for the first.\n\nOver this, the Stoic sect zealous for a more ample process to be further delated and continued, and of every true Christian man laudably justified and constantly maintained. Youths sagacious, lenient due to their desire for dominion and glory, are foolishly seduced by fame. These days. A touching the Tetratteachings of these demy divines and Stoic students, and frisky Iolyynks, much better banned than bray, need, basked and bathed in their wild but bling and boiling blood. Feruently reboiled with the in fatuous flames of their reckless youth and witless wantonness, enbrased and entangled with a much fantasticall frenzy of their insensate sensual light.\n\nPerihermo\u0304iainc pretatio. &c. Suspected uncertainly in their Perihermenial principles, to prate and to preach proudly and lewdly, and loudly to lie.\n\nPorphyry flourished among us as a simulacrum and latria (which is worship), and have critically examined the And yet they were but barely informed in master Porpyry's problems, & have waded but weakly in his three manner of clerkly works. Analytical, Topical, and Logical. They were so filled with vainglorious pride and surly elation that they publicly and presumptuously published and preached to the people in imprudent danger: how it was idolatry to offer to images of our blessed Lady, or to pray and go on pilgrimages, or to make oblations to any images of saints in churches, or elsewhere.\n\nIn the honor of our blessed Lady\nAnd her most blessed Baby\n\nI, as a public injurer of the sacred and apostolic church, purpose to reply against this horrible heresy\nOf these young heretics who stink of unbelief\nWhom I now summon and confront\nThat lewdly have spent their time\n\nO prodigious offspring, what have you to boast about the son of the one who is merciful to me? Whose mother are you insensible to being mine? Can you not be one universal church? \"Salve regina, in thy study abhorrent,\nOur glorious Lady to disable,\nAnd heinously against her to babble,\nWith detestable language,\nWith polluted lips,\nAgainst her grace disputed,\nWhich is the most clear, crystalline,\nOf all pure, virginal cleanness,\nThat our Savior bore,\nWhich we were redeemed from care.\n\nI say, thou mad Marche Hare,\nI wonder how you dare,\nOpen your jagged jaws,\nTo preach in any claws,\nLike prating popping dares,\nAgainst her excellence,\nAgainst her reverence,\nAgainst her preeminence,\nAgainst her magnificence,\nThat never did offend.\n\nYou heretics, beware,\nWhat you have said,\nOf Mary, mother and maid,\nYou called us, the most impure, the most vile, the most wicked, contemptors of the Mother of Christ and all.\nWith bawdy at her you brayed,\nWith bawdy words unsweet,\nYour tongues were to flee,\nYour sermon was not sweet,\nYou were nothing discrete,\nYou were in a drunken heat,\nLike heretics confetted,\nYou were insensate professors of lewdness.\" You count yourself well-lettered, yet your learning is starkly nothing. Shamefully, you have wrought and brought shame upon yourself.\n\nYou called her a Coveneio of Iebuseij, Iudei, Ca\u0144aneij, pha\u00a6riseij, &c. Because you named her thus and sought to defame her, her madness tamed you. For you were publicly shamed at Poules crosse.\n\nNon vacat (o. co\u0304te\u0304ptores mariani) non vacat (inqua\u0304) qd digna facis recepistioi\u0304 veipare virginis Co\u0304ceptio ne. &c. All men can testify. You were like a sort of sottes, willing to bear Fagottes at the feast of her Concepcion, and suffered such correction.\n\nSiue per Equiuocum Siue per Vniuocum Siue sic / siue nat so, you are brought to.\n\nYou called her a Coveneio of Malesoni, vani, propha\u00a6ni, christiani. Wherever the Heretics go, wandering to and fro, with Te / he. Ta / ha. Bo / ho / bo / ho. And such wonders more,\nAlas/ ye wretches, ye may be wo,\nye may sing well away,\nAnd curse both night and day,\nWhen ye were bred and born,\nAnd when ye were priests shorn,\nCovenio vos: Hussites, thus to be laughed to scorn,\nThus tattered and thus torn,\nThrough we your own folly,\nTo be blown with the fly,\nOf horrible heresy,\nFaine ye were to renounce,\nAnd mercy for to cry,\nOr be burned by and by,\nConfessing how ye did lie,\nIn preaching shamefully.\n\u00b6 Yourself thus you discarded,\nAs clerks uncertain,\nWith ignorance obscured,\nye are unhappily bred,\nCovenio vos: Lutheran,\nIn your dialectical,\nAnd syllogistic principles,\nIf you to remembrance call,\nHow syllogistically,\nNon est ex particulari,\nNecque negativis,\nRecte concludere: Necque non neque l,\nEt cetera id genus,\nyou could not Cordetenus:\nNor answer Verbotenus,\nWhen you opposed prelacy,\nYour hearts then were hosed,\nYour relations reposed,\nQuonia\u0304 igno\u0304rantibus supra\u0304positions ve\u0304ritates propo\u0304sitionsi non re\u0304luent. &c. And yet you supposed, \"Respondere ad quantum,\" but you were confusing each other, surrendering your suppositions, for there you mistook whom you addressed.\n\nWould that Harpocrates, the wise, had stopped your mouths and cropped your tongues,\nWhen you logic chopped and hopped into the pulpit,\nAnd foolishly there fopped and porously forth popped,\nYour systematic saws against God's laws,\nShowing yourselves as dawds.\nYou argued arguments, as if upon the elenches,\nDe rebus apparentibus et non existentibus,\nAnd you would appear wise, but you were foolish and nasty.\nYet by means of this nasty business,\nYou provoked and teased often than was right.\nMany a goodman and good woman,\nBy way of their devotion,\nTo help you in promotion,\nWhose charity we cannot unrewarded.\n\nI say it for no sedition, Co\u0304uenio vos o. But under patient tution, it is half a superstition To give you an exhibition To maintain with your schools And to prove yourself such fools Some of you had ten poundeth Thitherwith for to be found At the University Obscurely employed, which might have been Much better other ways But as the man says The blind eats many a fly What may be meant here is, you may soon make construction With right little instruction For it is an ancient brute Such apple tree What should I prosecute Or more of this to clatter Return we to our matter Sublimius equo auctor, you soared over high\nIn the hierarchy\nOf Jovinian heresy\nYour names to magnify\nAmong the scabbed skies\nCoenenio vos o wichlifes flees, he flies\nYou strung so Luther's lute\nThat dawns all in a suit\nThe heretics' ragged ray\nThat brings you out of the way\nOf holy churches lay\nYou shall/inter enigmata and paradigmata\nMarked in your cradles\nTo bear fagottes for babyls\nAnd yet some men say\nHow you are this day\nAnd be now as evil\nAnd so you will still be\nAs you were before\nWhat should I reckon more.\n\nMen have you in suspicion,\nHow you have small contrition,\nOf that you have miswrought,\nCoenenio vos o verbosi Sophistes &c.\nFor if it were well sought,\nOne of you there was\nThat laughed when he did pass\nWith his fagot in procession\nHe counted it for no correction\nBut with scornful affection\nTook it for a sport\nHis heresy to support\nWhere at a thousand gasped\nAs people half a mashed\nAnd thought in him small grace\nHis folly so to face. Some judged in this case your penance took no place your penance was too light\nCoenenio vs o diabolical And thought if you had right\nyou should take further pain\nTo resort again\nTo places where you have preached\nAnd your Lollardy learning taught\nAnd there to make relation\nIn open prediction\nAnd know your offence\nBefore open audience\nHow falsely you had surmised\nAnd devilishly devised\nThe people to seduce\nAnd chase them through the muse\nOf your nasty counsel\nTo hunt them into hell\nWith blowing out your horns\nFull of mockish scorns\nWith chatting and rechatting\nAnd your busy prating\nSo of the gospel and the psalms\nyou pick out many thistles\nAnd briskly with your bristles\nyou cobble and you clout\nHoly scripture so about\nThat people are in great doubt\nAnd fear / least they be out\nOf all good Christian order\nThus all things you disorder\nThrough every border. It had been much better\nyou had never learned letters\nYour ignorance is greater. I make you fast and sure\nYou are but ladder logicians\nBut much worse Isagogics. For you have induced a sect\nWith heresy all infected. Therefore you are well checked\nAnd by the holy church corrected\nAnd in manner as abject and suspect\nAnd banished in effect\nFrom all honest company\nBecause you have eaten a fly\nTo your great villainy\nThat never more may die.\n\nCome forth, you pope, holy\nFull of melancholy\nCovenio voyeur, mad Ipocrisy and your idiosy\nAnd your vain glory\nHave made you eat the fly\nPuffed full of heresy\nTo preach it Idolatry\nWhoever magnifies\nThat glorious maid Mary\nMaledictio mariana descendant sup cappa vestra. oh / heretici cretici frenetici &c. That glorious maid and mother,\nThere was never another,\nBut that Princess alone,\nTo whom we are all bound,\nThe image of her grace,\nTo revere in every place,\nI say, ye brainless beasts,\nWhy do you such jests,\nIn your divinity,\nOf Luther's affinity,\nCome and speak to the people,\nRaising in your rages,\nTo worship none but images,\nNor do pilgrimages,\nI say, ye devilish pages,\nFull of such dotages,\nCount yourselves good clerks,\nAnd snap at such works. \"Saints Gregory and Ambrose, Jerome and Austen, along with many other holy men, including Saint Thomas Aquinas and other doctors, discuss how Latria is a great honor belonging to the deity. You must agree to this, but I believe you exceed in understanding what pertains to Christ's humanity. Nota bene: Latria is distinguished from Hyperdulia/Dulia/quid per sancte. If you have read about Hyperdulia, you know what Dulia signifies. You will find it firm and stable, and agreeable to our faith. Worship images of saints, therefore, without restraint. Mend your minds if they are distracted, or else doubtlessly you will be blessed and burned at the stake. If you engage in further business, O. medicus, tend to your ailing member. Therefore, I urge you to abandon the devilish schools of Heresy and cry out for God's mercy like frantic fools.\" AVite Ismaelite or Israelite, listen (inquire) men of Madionite, Ascolonite, Amonite, Gabionite. Listen to the words I shall speak.\n\nThe work of the Gospel is food for the perfect.\nBut since you are not of the good kind\n(Who are you, belonging to the categories of Cacodemoniorum)\nERGOS.\n\nAnd leave your problems. Schemata. Dilemata. Anathemata.\nInescapable argument. It is.\n\nA refutation is a response or an inevitably prepared answer to all ways of argument or objections against Skelton the laureate, the author of this Replyation, &c.\n\nWhy do you fall into debate\nWith Skelton the laureate\nRepudiating him as unable\nTo gainsay replyable\nDetestable opinions\nLota crass Heresy execrable\nYou say that Poetry\nCannot fly so high\nIn Theology\nNor Analogy\nNor Philology\nNor Philosophy\nTo answer or reply\nAgainst such Heresy. \"Would it be forgotten, I call this to account: David, the royal king, whom Hieronymus, the glorious doctor, both writes and calls you contemptible and ridiculing poets, irrisores and conteporques, poetaruers, erubescite uos, venecundia et iritescae cofuerslo operiat facies vestras. Hec Hieronymus, Poete of poets and Prophet principal. This may not be remedied, for it is well recorded in his Epistle to Paulinus, Presbyter Divinum. There, word for word, you may read what Jerome says: \"David (he says) is sung by Siphonides, Pindar and Alcaeus, Flaccus, Catullus, and Serenus. Christus plays the lyre with him, and in the decachord, the psaltery, he excites the resurrected from the infernal regions.\"\" King David the prophet, chief of prophets and chief poet, as Jerome writes, resembled Symphonides, the Greek poet most brilliant in light. In this faculty, he shone like Phoebus. Like Pindar in glorious poetry, or Alcaeus, he magnified him.\n\nFlaccus and Catullus cannot compare to him, nor solemn Serenus for all his harmony. In metrical muses, his harping we may spare. Our poet David harped so melodiously of our Savior, Christ, in his decacord psaltery, that at his resurrection, he harped out of hell. Old patriarchs and prophets, he led them to dwell in heaven.\n\nIf this noble king\nCan harp and sing\nWith his harp of prophecy\nAnd spiritual poetry\nAs Saint Jerome says,\nTo whom we must give faith,\nWhy then have you disdained,\nFamous matriarch, poetesses. And complain,\nHow poets but feign. You do much great outrage,\nTo disparage and discourage,\nThe fame of poets laureate.\nFor if you sadly look,\nAnd wisely read the book,\nOf good advicement with me, you must consent,\nAnd infallibly agree,\nEnergies grace Latin effused of necessity,\nHow there is a spiritual,\nAnd mystical,\nAnd mystic effect,\nOf such industry,\nAnd such a pregnant,\nHeavenly inspiration,\nIn laureate creation.\nIt is a delight, no bis asagrario, calestianto illo sedibus ei, he rils spsis,\nOf poets commendation,\nThat of divine mystery,\nGod makes his habitation,\nIn Poets, which excel,\nAnd sojourns with them and dwells,\nDonae dei car men nitidua facundia,\nBy whose inspiration,\nOf spiritual insigation,\nAnd divine inspiration,\nWe are kindled in such fashion,\nWith the heat of the Holy Ghost,\nWhich is God of mightiest,\nThat he our pen does lead,\nLarda nescit molymina spiritus sancti gra, hec Dierony. And makes in us such speed,\nThat forthwith we must needs\nWith pen and ink proceed,\nSometimes for affection,\nSometimes for sad direction,\nSometimes for correction,\nSometimes under protection.\nOur minds to advance,\nTo no man's annoyance,\nTherefore no grudge,\nI pray you for to take,\nIn this that I do make\nAgainst these frantic ones,\nAgainst these lunatics,\nAgainst these Symatics,\nAgainst these Heretics.\nWe of late abjured,\nMost unhappily, wrath,\nFor be ye well assured,\nThat Madness nor Jealousy,\nNor Heresy, will ever die.\nD X I.\n\u00b6 Iniquis. Do not act unjustly /\nand do not exalt the wicked.He psalmsist.\nC OR N V.\n\u00b6 On the rarity of poets / of the Gymnosophists, Philosophers, Theologians, and others. Infinite in number, Skel. L. Epitome.\nAre infinite.  Sunt innumeri{que} Sophiste\nSunt infiniti / sunt innumeri{que} Logiste\nInnumeri sunt Philosophi / sunt Theologi{que}\nQue sunt to too soSunt infiniti Doctores / sunt{que} Magistri.\nInnumeri: sed sunt pauci / Rari{que} Poete.\nHinc omne est rarum carum / Reorergo Poetas.\nAnte alios omnes diuino flamine flatos\nSic Plato diuinat. Diuinatsic{que} Socrates.Lege Valer\nSic magnus Macedo / sic Cesar maxim{us} Heros\nRomanus / celebres semper coluere Poeta.\n\u00b6 Thus endeth the Replicacyon of Skel. L. &c. Imprited by Richard Pynson / printer to the kyng{is} most noble grace.\nprinter's or publisher's device", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "depiction of the risen Christ\nMary comes and sees\nThy son is nailed on a tree,\nHands and feet he may not go,\nHis body is wrapped all in woe.\n\nUpon a tree nailed he is,\nTo bring us all to heaven's bliss,\nFor Adam that did amiss,\nFor an apple that was so free.\n\nFrom his head to his feet,\nHis skin is torn and flesh also,\nHis body is both wan and blo,\nAnd nailed he is on a tree.\n\nThy lovely son that thou hast borne,\nIs crowned with a crown of thorns,\nTo save mankind that was but lost,\nAnd bring mankind to his liberty.\n\nWhen John this tale began to tell,\nMary would no longer dwell,\nBut went among the Jews to fell,\nWhere she might her son see.\n\nMy sweet son that art me dear,\nWhy dost thou hang on the cross here,\nThy head is wrenched all in a brere,\nLovely son, what may this be.\n\nMother to John I commend,\nJohn keep this woman for my sake,\nOn the cross I am ended to make,\nFor sinful man as ye may see.\n\nThis game of love I must play,\nFor man's soul it is no delay,\nThere is no man that goes by the way. But on my body have pity,\nFor this pain that men have wrought me,\nI have bought it for sinful souls.\nYet from this pain I reap nothing,\nIf man would be kind to me.\nMy blood cools, my flesh falls apart,\nI am on fire after drink, I call,\nThey give me a bitter drink mixed with gall,\nA worse drink may there not be.\nFather, I commend my soul to thee,\nMy body dies for man's sake,\nTo hell I must go without making amends,\nMankind to make free.\nGod who died for us all,\nBorn of a maid in a manger,\nGrant us his celestial kingdom,\nAmen, amen, for charity.\nFinis.\n\nTo Saint Stephen we will pray,\nTo pray for us both night and day,\nOf Saint Stephen, God's knight,\nWho preached the faith day and night,\nHe told the Jews as it was right,\nThat Christ was born of a maid.\n\nThe Jews said in great scorn,\nThat Christ was not born of a maid,\nThen said Stephen, ye are but lorn,\nAnd all that believe in your law.\n\nNow springs the well of life,\nOf Mary, mother and wife,\nTherefore the Jews fell into strife,\nAnd with Stephen they disputed. The wicked Jews at the last\nstones at Stephen they began to cast,\nhis head and arms they all to brake,\nand made his body in foul array.\n\nSteuen, who was full mild of mood,\nthought he was all readied in blood,\nin his prayers still he stood,\nand crying to good, thus he did say:\n\nLord God, for thy mighty grace,\nforgive the Jews their trespass,\nand give them grace to see thy face\nin the joy that lasts aye.\n\nTo heaven he looked soon on high,\nto the father and son truly,\nand to the holy ghost he began to cry:\nReceive my soul, I the pray.\n\nGod received his boon anon,\ndown came angels many one,\nthey took his soul & to heaven did gone,\nto blessedness that lasts aye.\n\nTo that blessedness that is so good,\nthose who died upon the rood,\ngrant us for his precious blood\nour salvation at dooms day.\n\nFinis.\n\nPray for us to God on high,\nBlessed saint John and our lady.\nO Blessed John,\nright dear beloved of Jesus Christ,\nthe precious one in earth thou knewest,\nas touching to the Trinity.\n\nThat prince who is without end. To John he took his mode there,\nWhile virgins were both he and she.\n\nThis noble John, whom we revere,\nInformed us of Christ's deed\nWhile he on earth did dwell,\nIn his gospel this we find.\n\nWhen Christ's cross hung high,\nHe said to his mother Mary,\n\"Lo, there thy son standing by,\nAnd see, your son, John, I say,\n\nNow pray we to this saint each one,\nTo pray to God in throne,\nOut of this life when we shall be gone,\nTo see him in his majesty.\n\nFinis.\n\nMark this song for it is true,\nFor it is true as clerks tell.\nIn old time strange things came to pass,\nGreat wonder and great marvel was,\n\nIn Israel.\n\nThere was one Octavian,\nOctavian of Rome, Emperor.\nAs old books do specify,\nOf all the wide world truly,\n\nHe was lord and governor.\n\nThe Jews at that time lacked a king,\nThey lacked a king to guide them well,\nThe Emperor of power and might,\nChose Herod against all right,\n\nThis Herod, who was king of Jews,\nWas king of Jews and he no Jew,\nFor truly he was a Pagan born. He reignced untrue. By prophecy, one was said to come, a wondrous child, the true king of the Jews, in Israel. Herod knew that one was to be born, of true lineage, the rightful heir, for he was made king by usurpation. Therefore, through this King Herod, this King Herod in great fear fell, for all the days, most in his mirth, he ever feared Christ's birth in Israel.\n\nThe time came, it pleased God,\nFor man's soul in death,\nHis blessed Son was born with speed,\nAs His will was.\n\nNews came to King Herod,\nAnd did him tell,\nThat one was born, indeed,\nWho would be Lord and king of all,\nIn Israel.\n\nHerod raged as if he were mad,\nAs if he were mad from this news,\nAnd sent for all his servants, sure,\nYet would he not trust the scripture,\nNor of their counseling.\n\nThis was the conclusion,\nThe conclusion of his council. To send to his knights immediately,\nTo kill every child in Israel.\n\nThis cruel king this tyranny\nPut between a day and years too,\nAll men, children he slew,\nOf Christ to be sure.\n\nYet Herod missed his cruel prayer,\nHis cruel prayer as God willed,\nJoseph with Mary then fled,\nWith Christ to Egypt, she was gone,\nFrom Israel.\n\nThis tyrant would not convert,\nBut innocents young,\nThey sought to the heart.\n\nThis Herod sought the children,\nThese young children with courage fell,\nBut in avenging this,\nHis own son was slain by chance,\nIn Israel.\n\nAlas, I think the mothers were woe,\nThe mothers were woe, it was great sky,\nWhat motherly pain,\nTo see them slain,\nLying still in their cradles:\n\nBut God himself has chosen them,\nHas chosen them / to dwell in heaven.\nFor they were bathed in their blood,\nFor their baptism, truly it stood,\nIn Israel.\n\nAlas again, what hearts had they,\nWhat heart had they, those babes to kill. with swords when they caught him,\nthey laid him in cradles and laughed,\nnever thinking evil.\n\nThis was the tenor of her speaking:\nTimor mortis conturbat me.\n\nI asked that bird what she meant:\nI am a fearful creature,\nFor fear of death I am all shaken,\nTimor mortis conturbat me.\n\nWhen I shall die, I know not the day,\nNeither country nor place I can say,\nTherefore this long song I may sing,\nTimor mortis conturbat me.\n\nJesu Christ when he should die,\nTo his father he cried,\n\"Father,\" he said, \"in truth,\nTimor mortis conturbat me.\n\nAll Christian people behold and see,\nThis world is but a vanity,\nFor therein is but necessity,\nTimor mortis conturbat me.\n\nWake or sleep, eat or drink,\nWhen I on my last end think,\nFor great fear my soul does sink,\nTimor mortis conturbat me.\n\nFinis.\n\nI shall tell you this same night,\nOf Saint Stephen, God's knight,\nHe told the Jews that it was right,\nThat Christ was born of a maid,\nBlessed Stephen.\n\nThen said the Jews with great scorn,\nThat God's son might not be born.\nStephan said, \"you are forlorn.\" And all that beholden on that lay\nBlessed Stephen. &c.\n\u00b6 This Stephen, who was most perfect\nIn Christ's law illuminated\nThe Jews took him with great dispute\nOutside the town to lapidate\nBlessed Stephen. &c.\n\u00b6 The cursed Jews at the last\nThrew stones at Stephen, they began to cast\nThey beat him and bound him fast\nAnd made his body in foul array\nBlessed Stephen. &c.\n\u00b6 When the angel Gabriel began\nFlesh and blood together ran\nMary bore both God and man\nThrough the virtue of benignity.\n\u00b6 So saith the gospel of St. John\nGod and man is made both one\nIn flesh and blood and bone\nOne God in three persons.\n\u00b6 And the prophet Jeremiah\nTold in his prophecy\nThat the son of Mary\nFor us should die on tree.\n\u00b6 He hath joy to you granted\nAnd in earth peace hath planted\nWhen born was that feigned\nIn the land of Galilee\n\u00b6 Mary grant us the bliss\nWhere thy son dwelleth\nAnd of that we have done amiss\nThou pray for us for charity.\n\u00b6 Finis.\n\nO Very life of sweetness and hope\nOf thy mercy send us a drop. As thou bore Jesus, our kind did grope,\nHail, queen, mother, my, vita, &c.\n\nUnto our health thou bore that child,\nWith spot of sin thou were never defiled,\nMary, mother, both meek and mild,\nHail, queen, mother, my, vita, &c.\n\nWe sinners to thee we cry,\nIn this world to have mercy,\nWe sing to thee yet or we die,\nHail, queen, mother, my, vita, &c.\n\nTo us thou art ever at our need,\nA friend special for all mankind's need,\nThou flower on the field of Adam's seed,\nHail, queen, mother, my, vita, &c.\n\nThy eyes of pity from us not hide,\nWhile we here in this world abide,\nThou govern us and be our guide,\nThis voice both sharp and sweet\nShall be heard from heaven to h.\nAll middle earth it shall fulfill,\nCome to judgment.\nA voice, &c.\n\nCome, blessed song,\nFor them that for joy do long,\nAnd shall forsake pains strong,\nCome to judgment.\nA voice, &c.\n\nGlad in heart may they be,\nWhen Christ says, \"Come,\"\nBlessed children, come to me,\nInto life eternal.\nA voice, &c.\n\nWhen I was hungry, I gave me meat,\nYou clothed me against the heat. In trouble you did not forget me\nCome to judgment\nA voice. &c.\nYou succored me at your door\nAnd for my sake gave to the poor\nCome to judgment\nA voice. &c.\nMay they be sorry in heart\nWho hears this heavy word, Go\nYou cursed children depart from me\nInto eternal fire\nA voice. &c.\nWhen in need I cried out\nYou comforted me, letting me die\nTherefore now I deny you\nCome to judgment\nA voice. &c.\nFor by me you set no store\nYou shall abide right there, therefore\nIn hell with devils forever\nCome to judgment\nA voice. &c.\nMost sovereign Lord Christ,\nBorn of a maiden who ever was true,\nEndue us with grace and goodness,\nThat now sings this. Have mercy on us.\nJesus Christ, Son of the living God.\nLord of mercy by proper condition,\nWho made the redemption of mankind,\nGrant us now this petition,\nThat now sings this. Have mercy on us.\nJesus Christ, Son of the living God. &c.\nJesus preserve us / and be our speed,\nWith grace to succor us at our need,\nTo do thy pleasure in word and deed,\nThat now sings this. Have mercy on us. Iesu Christe. &c.\nBut with mercy blended with right,\nSo that we may live in thy sight,\nThat now sings this. Misere nobis.\nIesu Christe, fili Dei vivi. &c.\nAnd good life to have continuance,\nThat we may sing this. Misere nobis.\n\u2767 Finis. \u2767\n\nA voice from heaven to earth shall come.\nVenite ad iudicium.", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The debate between Summer and Winter regarding the estate of Man.\n\nAnthropomorphic representation of the seasons: Winter and Summer.\nDepiction of Winter:\nWinter speaks first:\nEvery thing of my coming is desirous,\nI cause true lovers' hearts to be merry,\nAll birds by me renew their songs glorious,\nIn the shadow under my bowes green and copious.\n\nSummer replies:\nFriend, what are you that make such great boast,\nClaiming that you have all at your cost,\nBe you as valuable as you say, and of such great bounty,\nThat such great joy proceeds from what source are you?\n\nSummer:\nFriend, why do you demand of my high estate,\nI am very potent, created by God and his mother,\nIn so much that all the world does me great honor,\nI am the time of summer to all creatures, great pleasure.\n\nWinter:\nSummer, you do great wrong to boast so, as I believe,\nIf you cannot answer me, to that which I would know,\nWhy should the world do such honor here? From death to life, canst thou raise the dead laid on thee?\nSome friend, and what art thou to whom I should answer?\nThou art very old, as I think; show thyself here.\nI believe thou art very cold; for frozen is thy coat.\nA great fire is needed for thee, as would make an iron hot.\nWinter\nSome, I am named Winter, that in many countries\nSend forth of my goods: rain, frost, and snows\nWherever that I am found, is often great cold\nI make rich men warm, and speed some of their gold\nWinter\nWinter, if I were not, thou shalt be made full lean\nBy many a best venom, of which I make the clean\nOf snakes, adders, and stinking worms, and of many a fly\nFrom thee I make clear delivery by my great courtesy\nWinter\nIf I were not Winter, thou shalt be made quite poor\nBy many a best poison, which I make pure\nOf serpents, adders, and stinking worms, and of many a fly\nI make clear deliverance from thee by my great courtesy. Winter is not worth a drop of rain that you say,\nEverything rejoices at my coming and is right fine with it,\nYou cause all things to be kept in store,\nBeasts, birds, and flowers, by the less, all their joy and hue,\n\nWinter:\nSummer, you are not beloved but by the poor and needy,\nWho, with great pain, get their living and are not swift,\nThey have no will to labor in field nor in garden,\nBut only to spoil their clothes and lose them at your soon,\n\nSummer:\nWinter, all your saying is not worth a hearth of wool,\nI have the sweet nightingale that sings with notes full,\nPraying every lover that he to love do his pain,\nWho can then hold himself from love, neither free nor vile,\n\nWinter:\nSummer, these pleasures you speak of are not profitable,\nI love better the good wines and good sweet meats upon my table,\nThat is to me more pleasant, agreeable, and more joyous delight,\nThan songs of birds and these lovers' joy that often are light,\n\nSummer:\nWinter, I have young damsels who have their breasts white. That go to gather the fair flowers with their lovers bright,\nWhich sweetly kiss them, laughing merely,\nThen they go thence glad and gay, singing joyfully,\n\nWinter\nI have more of my ease than thou hast of delights,\nI have my chambers made pleasant and painted for all sights,\nThere is no people in the world, great or small,\nBut be painted on the wall: birds and beasts.\n\nSummer\nWinter, all your desire is to fill the belly,\nBetter to be in a green herb where one may have his will,\nHis true love to embrace and to kiss sweet,\nThan to be at the fire in chafing of his feet.\n\nWinter\n\nSummer in this good time I have great assemblies,\nI have burgesses and merchants with well-furred robes,\nFurred hose and good mantles and good chains of gold,\nFor me they make a great fire to cheer my old bones.\n\nSummer\n\nWinter, you say truly of God by whom you are cursed,\nYou sell into exile my goods and money embezzled.\nAll that you love comes from me; why are you sorry?\nAnd of yours have I nothing; it makes my heart heavy.\n\nWinter \"Some thouunderstand not my deed and my reason\nThou hast made good potage with flesh of my season, as the hogs that I slew make the good bacon.\nThe good brown of my time is eaten before thy venison.\nSome winter god send thee an evil destiny.\nFor all that cometh in thy time is not worth a penny.\nNo more than a man should sail over the salt flood\nAnd wear should bring over with him neither wholesome nor good.\nWinter.\nSome men make great joy what time I come in,\nFor companies gather together on the eve of St. Martin.\nThere is neither great nor small but they will drink wine.\nIf they should lay their coat to wager to drink it or it fine,\nSome.\nWinter in the month of May when thou lurkest in bore,\nI have primroses and days and the violet slower.\nThe which be for the true lover and his sweet leman,\nThat go home singing and make good cheer as merrily as they can.\nWinter.\nSome intend what I say, it is of importance.\nThe highest day in the year is the Nativity.\nThen be capons on the table, bred wine and clare.\" Many a boat is slain against that time much joy is made & gleesome.\nWinter in this time he that has nothing has himself for clothing.\nWhen it rains and blows cold, refreshes and sore snows,\nAll the poor commons they live in great displeasure.\nThe poor members of God that have such great pain to suffer.\nWinter. Thou sayest truth, a byde we the adventure.\nPraying that king's son of the virgin pure\nThat he will give us such heat after this great cold,\nThat the poor commonalty may live in ease ever him to behold.\n\u00b6Winter\nBy one assent, our great strife let us cease.\nAnd together agree we and make a final peace.\nGod that created this world & made both thee and me.\nLet us pray to him to send us a good end. Amen for charity.\n\u00b6The more health he has, the more he complains.\nThe more hardy he is, the more he feigns.\nThe more he loves, the more he pays.\nThe more he is believed, the more he lies.\nThe more he has wherewith, the less he contents himself.\nThe more he is reproved, the more he murmers. The more price high the less time abides with him,\nThe more money he has the less he suffers,\nThe more understanding he has the less he shows,\nThe more he has done amiss the less he fears,\nThe more he continues the worse he lives,\nWhat shall God say to him who does this?\n\nIn a prince, loyalty,\nIn a clerk, humility,\nIn a prelate, wisdom,\nIn an advocate, eloquence,\nIn a wine, good savour,\nIn a merchant, to keep his faith,\nIn a subject, when he obeys,\nIn a woman, good countenance,\nThis is a very good ordinance,\n\nLarge numbers of the French men,\nLoyalty of the Scottish men,\nCleanliness of the Almain,\nSwearing of the Norman,\nCursing of the Picard,\nHardiness of the Lombard,\nWisdom of the Briton,\nConsensus of the Burgundian,\nGreat boast of the beggar,\nAll is not worth a point of leather,\n\nTo bind these times, himself to recreate,\nTo look well to his own, and keep a sober estate,\nLong ere he eats, and not to sup late,\nTo lie high with his head, and sleep moderately,\nMakes a man rich, long life, and fortunate.\n\nFinis\nCum privilegio. \u00b6Imprynted by me laurens andrew\n\u00b6These bookes be for to sell at the signe of seynt Iohn\u0304 Euangelyst / in saynt Martyns parysshe besyde Cha\u2223rynge crosse.\nprinter's device of Lawrence Andrewe (1527-30) on a shield within a frame", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The dictates and sayings of the philosophers, otherwise called Dicta Philosophorum.\n\nA woodcut of a tired, pensive man looking off to his right with his face leaning on his closed right hand. The man is wearing what appears to be a bib, holding a folded piece of paper. To his left is a desk with a closed and buckled codex. His office is messy, perhaps a reflection of inner turmoil.\n\nWherever it is that every creature, by the suffrance of our Lord God, is born and ordained to be subject and thrall to the storms of fortune. And so in various and many ways man is entangled with worldly adversities. Of these I, Anthony Wide, Earl Rivers' servant, have had my share and, in many different ways, have received relief through the infinite grace and goodness of our said Lord, by the means of the mercy's mediation. Which grace, evidently to me, has compelled me to set aside ingratitude. And it has driven me, by reason and conscience, as far as my wretchedness would allow. Therefore, a singular love and thanks exorted me to dispose myself to recover life in his service, following his laws and commandments, and to seek and execute the works most acceptable to him, as far as my frailty would allow. During that time, I understood the Jubilee and pardon to be at the holy apostle St. James in Spain, in the year of grace 1464. Then I determined to take that voyage and shipped from Southampton in the month of July the same year, and sailed from there until I came into the Spanish sea, where, lacking sight of all lands, the wind being good and the weather fair. For recreation and passing of time, I had delight and ability to read some good history, and among other things, there was a worthy gentleman named Louis de Bretaylles in my company that season, who greatly delighted in all virtuous and honest things that he said to me. He had There is a book that he told me I should like right well and brought it to me, a book I had never seen before, called \"The Sayings or Dictates of the Philosophers.\" I understand that it was translated from Latin into French by a worthy man named Messire Jean de Meung, provost of Paris. After I had read and examined it as I had time and space, I gave it a very affectionate reception, particularly because of the wholesome and sweet sayings of the penances, which is a glorious fair mirror for all good Christian people to behold and understand. It speaks universally to the example and doctrine of all books, princes, and people of every estate. It lauds virtue and science. It blames vices and ignorance. And although I could not at that time nor during the pilgrimage have leisure to go over it thoroughly at my pleasure, what with the disposition of a taker of the Jubilee and pardon, and also because of my great acquaintance with the author. I found there people of worthy disposition. With whom it was sitting I should keep good and honest company. Yet nevertheless, it still remained in the earnest favor of my mind, intending to take it with great acquaintance at some other convenient time. And so remaining in this opinion after such a time as it pleased the kings grace to command me to give my attendance upon my lord the prince. I was in his service when I had leisure. I looked upon the said book at last. In conclusion, I thought it necessary for my said lord to understand it, and lest I could not at all times be so well occupied or should fall into idleness, when I might now and then fell into hand the entire text, both the sentences and the words as night allowed. However, I have seen and heard of other of the same books which differ and are of other importances. Therefore, I feared that such as would listen to it. To rede the translation and have very intelligence of any of those books either in Latin or in French should find errors in my work, which I would not affirm but attribute to the defects of the books themselves, humbly requesting their reformation with my excuse, and the more so since after my rudeness, not expert in my manner, followed my copy and the ground I had to speak upon as follows?\n\nSedechias was the first philosopher through whom the will and pleasure of our Lord God were understood, and laws received. Which Sedechias said that every creature of good will ought to have in him the six virtues. \u00b6 The first virtue is to fear and know God and his angels. \u00b6 The second virtue is to have discretion to discern the good from the evil and to use virtues and flee vices. \u00b6 The third virtue is to obey kings or princes whom God has ordained to reign over him and who have lordship and power over the people. The fourth virtue is patience. The fifth virtue is to do justly and truly to every creature within my ability. The sixth virtue is to distribute alms to the poor people. The seventh virtue is to keep and defend strangers and pilgrims. The eighth virtue is to bind and determine myself to serve the Lord God. The ninth virtue is to eschew fornication. The tenth virtue is to have patience. The eleventh virtue is to be steadfast and true. The twelfth is to be peaceful, temperate, and shamefast of sin. The thirteenth virtue is to love justice. The fourteenth virtue is to be liberal and not covetous. The fifteenth virtue is to offer sacrifices to our Lord almighty for the benefits and graces he shows me daily. And the sixteenth virtue is to worship God almighty and to put him in his protection and defense for resistance of the misfortunes that daily fall in this world. The said Sedechias said that it is fitting for the people to: A subject should be subservient to his king or prince, as long as the king or prince listens diligently to the welfare and governance of his people and prioritizes their well-being over his own gain. A king or prince who gathers money or treasure through subtle extortion or other unfair means should know that he is acting amiss. Such treasure cannot be amassed without causing harm or depopulation of his realm or country. Sedechias stated that a negligent and slothful king or prince who pays no heed to the dispositions and works of his enemies will not remain secure in his realm. The people are fortunate and happy with a good and virtuous, discreet and wise king or prince. Conversely, the people are unfortunate when any of these qualities are lacking. Things lack in their king or prince. And he said that if a king or prince neglects to do even the slightest thing he ought and is ordered, he lightly leaves greater things undone and consequently may lose all right, as a little sickness or hurt, unless it is soon and properly remedied, may cause the destruction of the entire body. And he said that if a king or prince believes the fair words and flattery of his enemies, having no regard for their works, it is harmful for the said king or prince to take heed of this. And he said that it is fitting for a king or prince to inform his son in virtue and knowledge how he should govern his land after him, how he should be righteous to his people, how he should love and honor his knights, not allowing them to indulge in much hunting or other idleness, but instructing them to have good eloquence and to avoid all vanities. And he said that it is fitting for a king or prince to have a trusted servant first to know. This gentleman's conduct and how he governs himself in his house and among his fellows. If he understands himself to be of good conduct and governance, he should retain him hardly and scarcely beware of him. Sedechias said, \"If you give a very true friend who loves you well more in your love and favor than any of your kindred desiring your death for their successions, the goods.\" Sedechias further said, \"Every resemblance delights other.\" He also said, \"He who will not be corrected by fair and sweet words ought to be corrected by sharp and harsh correction.\" He said, \"The greatest riches are the satisfaction of the heart.\" He said, \"He is not rich to whom riches do not last nor can be easily taken away, but the best riches are that which endures perpetually.\" He said, \"Obedience done by love is more intimate than that which is done by might or fear.\" He said, \"Experience is a good correction.\" Looking at the beginning of the work brings hope for the ending. He said that a good reputation and fame are profitable in this world, and the deeds leading to them are beneficial in the other world. He said it is better for a man to hold his peace than to speak much to any ignorant man and to be alone than to be accompanied by evil people. He said that when a king or prince is evil-tempered and vicious, it is better for those who have no knowledge of him than for those who are greatest masters in his house. He said a woman is better to be borne than to bear an ill-disposed or wicked child. He said the company of a poor foolish man is better than that of a rich ignorant man who thinks to be wise by subtlety. He said he who offends God, his creator, fails in other respects. He said let not him speak in him who says he loves and knows truth and does the contrary. He said the ignorant me will not abstain from their sensualities but love their life for their pleasure. Soever are made to them as children enforce themselves to eat sweet things and the rather that they are charged the contrary. But it is otherwise with wise men, for they love their lives only to do good deeds and to leave idleness and the delightments of this world. And he said how many are compared the works of them that intend the perfection of good things perpetual to those who will put their delights transitory. And he said that the wise men's griefs and sorrows are as sweet to them, knowing their trouble patiently taking the end thereof shall be to their merit. And he said it is profitable and good to do well to them who have deserved it, and that is evil done to do well to them who have not deserved it. For all is lost that is given to them as the rain falls upon the ground. And he is happy that uses his days in doing commendable things and takes in this world but that, that is necessary to him and may not forgive. Applying himself. To do good deeds and leave the bad. And he said a man should not be judged by his words but his works. For commonly words are vain, but by deeds is known the harm or profit of every thing. And he who distributes alms to poor, indigent people, it profits as a good medicine given to those who are sick. But alms given to the unneedy are as medicine given without cause. And he is happy who withdraws his ear and eye from all evil things. And the most commendable dispensation that any man may make in his life is that which is set in the service of God and good work. And the second is that which is spent on necessary things that cannot be born, such as food, drink, and remedies against sickness. And worst of all is that which is spent on sin and evil work.\n\nHermes was born in Egypt and is as much to say as Mercury; and in Ethiopia as Enoch. Who was the son of Jareth, the son of Mehetabel, the son of Cainan, the son of Arphaxad. One of Enos, son of Seth, son of Adam, existed before the great flood called Noah's flood. After that flood, there was another small flood that drowned the land of Egypt, except for the place where Hermes and his people departed. They then traveled through all lands until Hermes was forty-two years old. With him were seventy-two people of various tongues. These people always urged the people to obey our Lord God and built forty-nine towns, which he filled with sciences. Hermes was the first to discover and establish the sciences of schools and taught every community reasonable and appropriate laws. Hermes, the king, received great audience and obedience in all their lands, and he compelled the temples of the Isis of the sea to keep the law of God in silence, truth, and justice, to disperse the world, and to win salvation in the other world. He commanded prayers and orisons to be said and for every work to fast one day to destroy the idols. enemies of the law gave alms to the poor, that is, to the feeble and impotent. He commanded that pork flesh and similar foods should be eaten, and he commanded them expressly to keep these for perjury. He established many feasts at certain seasons and ordered various persons to offer sacrifices at the rising of the sun and at the first new moon, and at the conjunction of the planets, and when they entered their houses, and when they ascended and descended. The sacrifices were of many things, that is, of roses, of flowers, of greens, of wheat, of barley, of fruits of grapes, of lyciums, and wines. And Hermes said that it was not sufficient recompense to thank God only for the grace He had bestowed upon us. And he said, O man, if you fear God well, you should never fall into the paths that bring harm. And he said, Do not make your clamors to God as ignorant. full of corruption and wilfulness, and be not disobedient to our Lord God nor transgressors of His law. And will none of you do to your fellow as you would not be done by, but be concordant and love to give use to fasting and prayers in pure and clean will. Restrain yourselves from doing good deeds humbly and without pride in such a manner that from your works may grow good fruits, and keep yourselves away from the company of thieves and those who do evil work. And said keep yourselves from being perjured, and let truth be always in your mouth, and swear not unless it is necessary, lest you become accessories to their perjury and put your trust in God who knows all secrets, and He shall judge you equally at the great day of judgment when He shall reward the good for their goodness and punish the wicked for their wickedness. And said be you certain that the Redeemer, our Lord, is the greatest wisdom and the greatest. delight in one who brings all goodness and opens all gates of wit and understanding. God, who has loved his servants, has given them discernment and has established prophets and prophets, and ministers filled with the holy ghost, by whom he has manifestly shown unto them the secrets of the law and the truth of wisdom. So that they should shun all errors and apply it to all good deeds, and use wisdom and follow the laws. Be merciful and garnish you with good doctrines. Think and look well upon your works without haste, especially when you punish wrongdoers. And if you use any manner of thing likely to sin, be not ashamed to turn you from it and take penance for the same. For if it is not punished in this world, it shall be at the great day of Judgment, and such shall be tormented with great pains without any pity taken upon them. And said correct you by your. Learn and follow the wise man's teachings, and let your desire be to gain good reputation and fame. Do not employ your time and mind in falsehood or malice. Speak not ill of any person, nor seek their harm through deceit or subtlety. Such works will not be hidden but will eventually come to light.\n\nConstrain yourself to annex the love of God and your faith to wisdom. If you do so, your entire life will bring you great benefits, and from this noble virtue will come to you greater blessings than if you amassed great gold and silver or other transient treasures. It will be to you a great riches in the other world that will never end.\n\nBe one inwardly and outwardly in that you speak and ensure that your words are not contrary to the thoughts of your heart. Be humble and obey yourself to your king and princes, and love God. Give true counsel to that end, so that you may be more holy in the way of salvation. And said, yield loving unto our Lord as well in your tribulation as in prosperity in your poverty as well as in your riches. And said, you shall bear nothing other than your works, and therefore beware that you judge unjustly / & desire rather to have power in doing good works than riches in sin / for riches may soon be lost & good deeds shall ever abide. And said, beware of too much laughing and mocking any person, be it the one you perceive in him any foul or evil taint; yet rebuke them not dishonestly but think that God has made you all of one substance & might have made you as evil as He; wherefore you ought to thank His goodness that has shown you such grace & has kept you from mischief in times past and present, and pray Him of His mercy He will so keep you forth. And said, if it fortune that the enemies of your faith dispute with you by diverse and manifold ways. \"Sharp says answering, pray to God in sweetness and humility for your perpetual salvation. Be silent in counsel and beware what you speak before your enemies lest you resemble him who seeks a rod to be beaten with all. You may not be just without fear of the Lord God, by whom you obtain help from the Holy Ghost that will open the gates of paradise where all evil thoughts which God deems wile and as you ought to abstain from food, so ought you to abstain from sin for it satisfies not to spare food and do evil deeds. In your young age, visit our lord's houses and let all your prayers be in sweetness and humility without pomp or pride, and when you are most merry in your houses with your people, have in remembrance our lord's poor indigent people and depart to them your alms. Give comfort to prisoners.\" them that be in sorrow and trouble, seek comfort; clothe the naked, give food to the hungry, offer drink to the thirsty, harbor pilgrims, make amends to your creditors, and patiently suffer injuries done to you. And do not discomfort those in affliction, but help them with sweet and pleasant words. If someone has hurt you before, forgive them and be satisfied with the recompense they make. And strive to win friends, but first test them before putting too much trust in them, lest it be to your detriment. And he who is exalted in this world should take no pride nor vain glory, not consider himself greater than one of his fellows, for God has made rich and poor of one creation, through which all are equal. And beware that in your anger or indignation, no foul words escape your mouth, for it is displeasing and engenders hate, unbecoming for him that. A person will seek knowledge for delight and because it is more precious than other things. He praised a man who maintains good laws in his realm and suppresses the bad. He defined generosity and liberality as acts of giving when one is in need and poor, and patience when one has power to judge and be impartial. He said that one who worships the wise loves justice and does good deeds and is encouraged to win sciences and good conditions, and therefore will find one who is like him in this world or the next. He lamented that there are those who have wit but will not learn any scholarly doctrine. He said that one who refuses to teach what he understands in science and good conditions will be a partner in the ignorance of obstinate people and will be deprived of his benefits in this world, but there is none who saves ignorance. folkes who commonly are envious and ill-willed say that liberality and generosity are better in science than in riches, for the reputation of a wise man endures and riches do not. A man ought not to offend or hate him but ought to do good instead of harm, for the works of the wise are proven in three things: making enemies friends, making the rude conquering, and reforming the evil done to goodness. A man may be called good when others fare better for his goodness. A man loves the well-being of his neighbor as his own. Great science profits little to a covetous man. But little science profits more to him who withdraws his courage from covetousness. The life may be compared to the flying of an arrow and death in like manner the lighting thereof. It is more pitiable and better to have pity on the fool than on the worldly wise man. He who is not satisfied with himself. That god deserves not to have more. And a reporter or a tale-teller commonly lies to those to whom he speaks, or he is false to those of whom he has spoken. Derisory words and scorn put a stop to love, just as fire consumes the bridle. The envious man is friendly to him who is present and an enemy in his absence, showing him friendship by deeds and enmity by actions. One envious man serves for nothing but to disparage all others. He is quite certain that he feels no guilt within himself and is in no security that will not reveal his own guilt. Beware, do not obey covetousness, for when you want it, it will not obey you. He who gives good counsel to others begins to profit from it himself, and was asked by you, said Hermes, what it was that most disturbed and troubled man. He answered, \"It is anger and envy.\" Why did the wise man stand more at the gates of the rich man than the rich man at the gates? A wise man knows the profit of the rich, and the rich does not know the profit of the scientific wise man. And he who has wit and discretion and does not use them is like a tree that bears no fruit. And he is wise who knows ignorance, and he who does not know it is ignorant, and he who does not know himself, how should he know or judge another? And there are two kinds of men: one seeks and cannot find, the other finds and cannot profit. Sapience is like a thyg fallen in water, which cannot be found but by those who search and lift it up from the bottom. Without chastity, a man cannot be very perfectly wise, and without wit, he may not be perfect in science. Discipline is the ornament of wit, with which every man ought to enrich himself. And it is not honorable to chastise a man before all people, rather before a few. And when a man often excuses himself for a known guilt. It causes his error to be more remembered. And said an ignorant person is but little, whether he be old and the wise much, and the world displeases nowadays those who before it was accustomed to worship the earth wastes and feeds those who before it was accustomed to nourish and feed. And said the fool is known by his words, and the wise by his works. And said there are few envious of a dead man, but many who will lie upon them. And said be merry and glad, and it suffices to anger the envious man. And it was asked of you, said Hermes, why he did not marry; he answered, he who cannot swim alone how should he bear another in his neck swimming? And said keep out of the company of a juggler, who resembles something that seems good from afar and is right nothing. And said he who will do evil at another's instigation will do the same at yours. And said he will praise the virtues that are not in you. \"the and thou rejoice it he may well allege the vices that he sees in the and say I ere troubleth reason and hinders all good works & furthermore all evil. And he that labors in that which may not avail lets therefore what might profit. And he hurts and the trouble that is caused by evil people lets you disrepute and detract from the good. And when your friend errs or makes a mistake against you as much as you may, do not depart from his friendship but try to redeem him. And wise and true is he who will lightly forsake the error of his friend. And it is better to chastise yourself than to let others do it. And the goodness that comes from an ignorant man is like thorns that grow on a dung hill. And an evil fellow is like a tree kindled whereof the one branch sets the other on fire. And the noblest thing that God has made in this world is a man / and the richest thing to him is reason by which he keeps it.\" I justify and eschew sin. And he said the fool will know in himself no vile thing, and the ignorant man lightly thinks a thing is other than it is. The suspicious man makes many doubts about that which he knows. And he said a right commendable thing in heaven and on earth is a true together. And he said a king or a prince ought not to give lordships or authorities but to good and merciful people, and therefore they should love them as the father does his children. And he said it should suffice a man and he ought to hold himself recompensed when his adversary required of him pardon, and it was asked him what was a liberal time he said to give silver to unknown men for the love of known men and to forgive them that have injured him for the love of them that have helped him. And he said the life in this world is so short that there ought none to conceive hate nor will to harm others. And he established and eased his ire with his patience, his ignorance with his sapience, and his forgetfulness with his remembrance. It is a good sign when a child is steadfast, as it shows he should have wit. It is well done that you do good while you are prosperous, for perhaps in adversity your power will lack. He puts himself in danger who remains in a province where there is no lord to avenge injuries, where there is not a just judge, where there is no wise leech, where there is no abundant market, and where there is no running water. It pertains to every man with all his power to seek knowledge and fortify himself, having a good eye on his enemies, and beware lest he be exalted too high in pride by lordship or other riches, his will, words, and deeds always equal. None may escape to be at the great day of Judgment, and his help will be there by the three virtues of discretion, chastity, and good works. All things may be left save good deeds. All things may be changed save. All things may be redeemed and reformed, save evil deeds. All things may be avoided, save death and the Lord's sentence. And he said it is not wonderful that a good man is not covetous, but it would be great wonder if a covetous man were good. And he said the error of a wise man may be likened to a sinking ship which in sinking drowns many others. And he said trust is in the nature of a bond, and mistrust is a liberty. And King Hamon, the said Hermes, gave him this precept and charge: first, before all things, love, fear, and obey our Lord God. And he said all men who have dominion and lordship over people ought always to have three things in mind. First, to remember the people who are subject to him. Second, all those who are in his service ought him to keep in freedom and liberty, not in bondage. Third, how his lordship and power in this world may not long endure. And he said, \"O King Hamon.\" You ought to keep your soul rightly in will and word, and you should not be slothful in the destruction of miscreants, but should constrain them to obey our Lord God. Desire not to have any riches without it being rightfully gained. The people will always obey those who do rightfully and well. And a realm may not be without an abundance of people; for the decay of a realm is due to a lack of people, and if they withdraw from the prince, he is left alone. Therefore, remember well your deeds and think on your soul and put in it all that you shall have need of in the other world. If it happens that you must go to war in your own person, beware that your enemies do not surprise you, and when you go to battle, first solicit and exhort your people as courageously as you can, and ensure that all your war preparations are ready and every man is set in his place. Pointed how they shall fight and prepare. Beware well that thou not surprised by enemies for lack of watch and good espionage. Therefore multiply thy scout watch and thine eyes so that thou mayest always know the guiding of thine enemies, and look that thou be sure they deceive thee not. And when thou shalt command thy people to do anything secretly, whether they have observed it after their charge or not, which shall make them fear the more to offend thee. And when thou shalt command any letters to thy clerk to be made sign or seal them not till thou hast overseen them; for many have been deceived thereby. Be not familiar with them that thou knowest not, utter not the secrets of thy heart but to them that thou hast proved and knowest true, to govern them so wisely that thy kingdoms and the people may have pleasure in thee and be glad to be in thy company and delight to see the righteous and of good governance. Sleep no more than shall suffice only for the body. Sustain your body and heart, and let your works be only in righteousness and truth, without dissimulation and sloth, nor delay that which you necessarily must execute. Sustain and love also those who greatly labor, that is, the common people who till the earth and sow seeds upon it, by which the realms and countries of the people are sustained. The knighthood is multiplied and houses are filled with riches. Therefore, such things should be greatly kept and cherished. It is only necessary to worship those who are good, every man according to his discretion, kindness, and science, to the end that the people may know them and be bountiful to all those who seek sciences, to encourage them the more to learn and intend to study, so that the realm or province may be the better for their knowing. Be beside yourself to punish malefactors and those who put you in danger or trouble within your realm or lordship. Make strike of their heads publicly, so that others may take notice. A thief should have his hand struck off to a highway robber. Let him be hanged, so the way may be the surer. Burn sodomites and punish men for fornication according to their estate, and women in the same way. Beware of the words of liars and punish prisoners once a month and deliver those who ought to be delivered. Punish the incontinent, yet not too hastily so they may have leisure for repentance. And let him be kept till you know through whether he is guilty or not. Also, use not your own counsel only but be advised by men of age and discretion, and such as are expert in many things. When you find one such just and righteous, be counseled by him or else report to the most holy opinion of all your counselors. He is noble who uses goodness, and it is a great goodness to use justice and chastity and to give liberally. A king or a prince should first be lord over himself and then over others in order. A good king or prince should not be too suspicious, for it would make men draw away from him. He ought not to have any of that disposition in his house, and in particular, backbiters, treachers, or reporters of tales. When there is discord or trouble in a king's or a prince's house, wise counselors or servants will not remain there. He who cannot restrain his anger has no power over his wit. A wise king or prince should not make comparisons or dispute in discord with one who is greater and mightier than he is. A king or a prince has: A king or prince, having conquered and overcome his enemies, should treat them justly in good customs and liberally, and with patience. And a king or prince who amasses an outrageous treasure and does not disperse it as seems fitting will lose both it and his realm. The people are to a king as the wind to a great fire; the stronger the wind, the stronger the fire. A king or prince ought to know and establish those who have truly served him, and reward them according to their merits with truth, wisdom, and kindness. If he gives to unworthy folk who have not deserved it, it puts away the courage of his good servants to serve him well, and he will be soon filled with such people that when he wishes, he cannot be delivered of them. It is convenient for a king or prince to learn and know many things, but not all, for there are many things that a king or prince should not know. A prince ought not to know or understand. Zalquinus said, \"Men receive great benefits daily from our Creator, yet they are bound to thank him for his graces and ask for his pardon for their transgressions. And he said many things seem right that are really bad, and many things are despised at the beginning that later are found good and desired. And he said it is better to have great necessity than to borrow from one in whom you have no trust. And he said, if you labor to teach a fool, the folly will increase. And he marveled at those who abstain from meat but make no abstinence from sin. And he said, silence multiplies dangers and use truth, which deceit will maintain and support you and your works. He who keeps the faith well ought to lend to his friend from his good and be gracious to those who know good and no denier of justice to his enemy.\" Thyges, who is worthy of contempt. Homer was an ancient poet in grace and of the greatest esteem, after Moses. Around 60 BC, he made many good things, and all the poets of Greece followed his disciple. The which Homer, by fortune, was taken and imprisoned and put to live as a prisoner or a beggar. And then one asked him whence he was. He said of his father and of his mother. Will you buy me, and he answered, why ask you counsel when you will do what you please with your silver? And they asked him why he was good. He said to be delivered and so he stayed long in prison and at last they let him go. He was a man fair formed and of large stature and lived 87 years. And hereafter follow his sayings. He is discreet who can refrain his tongue. [And said he] you give yourself rest and labor for others. [And said] it is a friendly living to deal without fraud and barter. [And said] accompany the good and you shall be one of them accompany the wicked. And thou shalt be one of those. He is good and liberal who applies himself to good work and is clean and executes it, or ever there comes any occasion of necessity. The heart shines in virtue and is sure when it is set in wisdom and fraud is the fruit of evil thoughts. The mouth shows often what the heart thinks. The likeness shows sometimes the disposition of the heart before the words are spoken. It is a great security for a man to pursue by time in his causes. It is a marvel of a man who can be in resemblance to God and enforces himself to be like the beasts. Beware thou dost not take anything that thou lovest to be accused of. For if thou do, thou shalt be the accuser of thyself. Pay thyself to win good conditions and virtues, for thy vices and harms shall be avoided. There was once a wise man who escaped from a broken and lost ship into an island of the sea. And there being a figure of geometry drawn on the sand where he was found by certain sailors, who brought him to the king of that land, telling him of the chance occurrence. Therefore, the king sent word through all his provinces, commanding them to learn and acquire such knowledge as was fitting for them after their ship was lost, that is, science and good works.\n\nA man was with him in one vessel before and another behind. In the former was the errors and vices of other people. In the latter were his own vices.\n\nHe said to his son, \"Beware lest you be covetous, for if you are covetous, you shall be poor.\"\n\nHe said, \"If you are patient, you shall be praised, and if you are proud, you shall be blamed.\"\n\nHe said, \"A man is better than all other beasts of the earth.\"\n\nHe said, \"Wisdom is like a work of science.\"\n\nHe said, \"Knowledge is better than ignorance.\"\n\nHe said, \"This world is one house of merchandise.\" Some men therein had gained entry by their good deeds, and others by their poor governance. And he said that he who has great might and governance in this world ought to have no great rejoicing, and he who has none is despised. And he said there is no wicked thing than lying and there is no goodness in a liar.\n\nSalon was of Athens and wrote many books of prophecies and established the laws there, which was a wise thing he did. He made many verses teaching people to eschew their own wills. And he said, whatever you will do, do not let your own will prevail, but seek counsel, and thereby you shall know the truth of the matter. I was asked what was the most difficult thing in a man. He answered to know oneself, to keep one's frailty or liberty to speak in places where one ought not to be angry, so that one may not amend, and to covet that which one may not have.\n\nAnd he said the things of this world are established by laws, and the laws are sustained by two. God loves those who do what He loves, and he who guards God is near Him. And He said that God is not honored by sacrifices or other offerings made to Him, but only by the will and sincere intentions. He who values little knowledge is a sign of this. At all times, remember that God is with you and knows your thoughts; therefore, you ought to be ashamed to do wrong. Only the wise man fears Him and marvels not that the people do not know this. God has no more desirable place in this world than in a clean and pure soul. A man should speak of honest and good things and listen to those who speak of them. Eschew all idle things, both for yourself and others, but especially for yourself. Buy the goods of this world rightfully. And said keep thy peace, whatever thou hearest losing and do deeds that no man may speak harm of, intending to the security of thy body. Be temperate at thy meal, in thy drink, in lying with women, and in all thy other labor. And said, enforce thyself to do so well that others have enjoyment of thee. And said, spend not excessively nor be not too sparing, so that thou art not bound to thy resources, having in all things profit. And said, be wakeful and heedful to thy counsel for thy needs, for if thou slacken or sleep it might cause thee to be a party to thy own death. And said, meddle not in any thing that ought not to be done. And said, he that is not contented cannot attain to truth. And said, he that has no science ought to be despised. And said, the judge that does not judge rightfully deserves great blame. Beware that thy tongue speaks no falsehood nor that thou give thine eyes. And said a man ought not to force himself in this world to make purchases or buildings to serve others after his death, but ought to pay himself to win and get such things as may profit him afterwards. And said it is better for a man to lie upon the hard ground believing firmly in God than to lie in a bed of gold doubting himself. And said let your merchandise be spiritual and not corporeal, and thence winning shall be good and durable. And said he who has pity on his own soul fears our Lord. And said when you will set yourself upon any man, think you would defend him if you were set upon. And said dispose your soul to receive all good and worthy things. And said set aside the vanities of this world for they lead and entice your reason. And said you ought not to sleep any night until you have remembered and considered the deeds of the day past. And if you have well done, be glad and joyous therefore and thank God for it. If you have erred and committed a mistake, repent of it and ask for forgiveness and pardon from God. And when you begin any work, pray to God for help to bring it to a good conclusion.\n\nIf you have associated with any man and see that his company is not suitable for you, spare him if he is not an enemy and test every man by his actions, not by his words, for you will find many who do evil works and speak good words.\n\nA man cannot prevent him from doing wrong, but he who transgresses should beware not to fall further into that error.\n\nWine is an enemy to the soul when taken in excess, like setting fire to fire.\n\nA servant ought to be obedient to his lord but not so absolutely that he loses all his liberty and freedom.\n\nIt is more becoming for a man to suffer death than to put his soul in perpetual darkness.\n\nLet not good deeds be neglected. They are not pleasant to the world. Keep always to your power that your soul may stand in good and noble stance, whatever fall of your body. And he said a clean and pure soul has no delight in worldly things. And he said do not go the paths that you may gain hatred thereby. And he said you ought to win friends for the maintaining of your estate and do not do that which you covet, but that which you ought to do, and take heed when you shall speak and when you should hold your peace. And he said he refrains himself from covetousness that lets not spend his good for friends. And he said put all covetousness from you and then you shall perceive truth. And he said he is not very patient that suffers but as much as he may, but he is presently patient that suffers over his power. And rightly as a leech is not reputed nor taken for good nor knowing that heals others and cannot heal himself, so is he no good governor that commands others to eschew vices and neither can nor will leave them. He himself. And said the world varies now with you and now against you. If it is for doing well and if it is against, take it patiently. And said many harms come to beasts because they are done to men through their own speech. And said it is hard for him who can abstain from four things: haste, wilfulness, pride, and sloth. For haste causes repentance. Wilfulness causes losses. Pride causes hatred. And sloth causes displeasure. He saw a man right nobly and richly arrayed, who had vile and foul words. To whom he said, \"Speak after your array or let your array be after your words.\" The king then of Cecile desired him to dwell with him. To whom he said, \"Your works and your dealings are contrary to your profit, and your office is not well executed / for you destroy the foundation of your faith. Therefore, I will not dwell with you, for the physician is not certain / for among his patients he may take sickness.\" And said if you know that your children or servants do not make mistakes, you desire nothing unnatural. And the soul that is with good people is in delight and joy, and what it is among evil is in sorrow and heaviness. And the wise man thinks of his soul as accurately as others attend to the wellbeing of their bodies. And said take friendship of them that you see follow truth and think or do. And said, as a physician cannot heal his father, so you cannot help it by sword and banner. And said to his disciples beware that you are not mockers, for that incites hatred. And said the virtuous praises of a man are not these that he gave himself but those that are given him for his good works. And it was asked him who was liberal. He said he who uses liberality not coveting other men's goods. And said an evil tongue is sharper than a sword. A rich man asked him what were his goods. He answered, my treasure is such that no man may have it without my will. And you may not take anything from it that I give you, but you may depart with none of yours without diminishing it. And he said if you want the love of your friend to remain firm until the end, you should spare him in his anger or error. And he said you ought not to give a man greater praise than he is worthy of, for he knows the truth. And he was asked how one should win friends. He answered by worshiping and speaking well of them in their absence. And he said a good soul has neither great joy nor great sorrow, for it rejoices only when it sees good things and none evil, and has no sorrow but when it sees evil things and none good. And when it looks upon the whole world, it sees good and evil intermingled, so it should not rejoice in itself nor anger itself. And he said a king who does right and justice will reign and govern his people well, and he who does injustice and violence seeks another to reign for him. And A king or prince should first order and dress himself, and then dress others, or else he will resemble one who dresses his shadow before himself. It was asked when courts and towns were well governed. He answered, \"When their prices rule them according to their laws.\"\n\nSabion was a great defender of his neighbors and had certain friends whom a king would kill. And when the said Sabion understood this, he went with them in resistance of the said king, who had assembled such a great number of knights against him. He was taken and was commanded to be put in the engine and tortured, unless he would accuse those who were consenting to make war against the king. Sabion answered that for no pain he would not tell that thing, lest it would harm his friends. And indeed, being in the engine, he cut out his tongue with his own teeth, so that he might not accuse his fellows and friends. Sabion lived forty-six years, and hereafter follows some of his sayings to his Disciples. And said if you release anything, say not you have lost it but say you have restored it; it was not yours to begin with. And said to one of his disciples, \"Multiply your friends and it will assuage your care.\" And said, \"A wise man ought to be careful how he marries a fair woman, for every man will desire her love and so they will seek their pleasures to the husband's hurt and displeasure.\" And said, \"Delight in riches is a dangerous vice.\" And one of his servants came to him once and told him that his son was dead. He answered, \"I know well that I am mortal and not immortal. A man ought not to fear the death of the body but the death of the soul.\" One asked why he said so, considering that he held the opinion that a rational soul might not die. He answered, \"When a rational soul is converted to the nature of a beast, devoid of reason, it is considered dead, for it loses the intellectual life.\" He found a young poor man sitting by the sea. Side weeping for the adversities of this world, to whom he said, \"Dispraise not if you were not in the midst of yonder see with great danger to your body and goods, you would wish heartily to be here with only your life saved. Also, if you were a prisoner and the keepers would kill you and take from you all that you had, you would be glad to have only the deliverance of your body. The young man answered that he had told him truthfully. Now, take content with the state that you now stand in, and so the young man departed greatly comforted.\n\nSide was disappointed with Esculapius the second, who possessed royal blood. He was the first finder of the art of medicine, which he showed and taught to his children, and commanded it should not be learned by strangers but only from father to son. So the said science rested in them. commanded they should dwell in the middle of Greece in three islands / & Hippocras rested in the island of Cos / and in the two other islands the study was lost in his days. The opinion of the first Esculapius was that medicine should be used only by experience, for it was never found otherwise. And so it was used for 1,000 years after that till another physician named Methyus, whose opinion was that experience without reason was dangerous, and they used these two opinions for 700 years till another physician came named Bramades, who disparaged experience, saying that it led to many errors and that in practicing medicine a man ought to use reason only, not disregarding he had three disciples who held after him three diverse opinions. The one used experience only, the other reason only. The third subtle crafts and enchantments. And so these three ways were used for 700 years till Plato came, who taught diligently the sayings of his predecessors in his writings. Science showed that experience alone was dangerous and reason alone could not be sufficient. He took the books as well of subtle craft and enchantment as those of only reason and burned them all, except those that were of reason and experience. He retained and commanded that they should be used. After his death, he left the craft to five of his disciples. The first to order physics to the body. The second to box and to let blood. The third to heal wounds. The fourth to heal sick eyes. The fifth to cut and heal broken bones. And after this came Esculapius the second, who taught diligently the diverse opinions, and in particular those of Plato, which he used and took for most true and reasonable. He left after him three disciples: Hippocrates and two others who died, leaving the science and craft in him alone, but Hippocrates alone practiced virtues in his days, using reason. his fellows were dead, and he was left only in the island of Than. He thought that he would gain the most profit from the craft if he not only taught it to his children and kin, but also generally to all who were capable of learning it. He condemned certain things and added them to certain compilations in brief words. He commanded his two sons, who were masters of the craft, to teach it generally. He said it was more convenient to teach strangers able and disposed to learn than his own kin who were not inclined to learn. As he ordered, it was done and is still used to this day. It happened that a Persian kinship named Defour sent a message to the king of this island called Pilate, asking him to send Ipocras and he would give him 500 gold coins in return. At that time, the land of Greece was divided into many kingdoms, some of which gave tribute to it. King of Persia. And so did that one, who forbade Hippocrates to go to him, the king of Persia, for healing certain pestilences in his realm. He said, \"If you do not go, it may be to great danger for the island.\" He said, \"You said Ptolemy was not able to resist the king of Persia.\" Hippocrates answered, \"I will never go to heal the enemies of Greece.\" The towns where he dwelt then said, \"We would rather die than Hippocrates should depart from us.\" Hippocrates was 497 years old when he died, after Nebuchadnezzar. He wrote many books on medicine, of which the twelve most important should be studied. Other books were also had from Galen. Hippocrates was of little stature, with a bent back, much given to studying, and of little language. He looked down to the earth, holding in his hand a mortar and pestle for letting blood or a green branch beneficial to the eyes. He lived for forty-six years, of which he spent fifteen in study. \"Remembrance in exercising of conynges. And follows diverse of his sayings. Poverty in security is better than richesse in fear. And said it, the life is thought short the pain is thought long experience hard to come by & judgment dangerous. And said the health is not to be slothful in good exercises & not to fill his body with wines & meats. And said it is better to amend that which hurts than to increase that which heals. And said the heart is tormented by two passions, it is to say with sorrow & sorrow comes the dreams & the fantasies & of thought comes the wakings & restlessness & sorrow is a passion of things past & thought is fear of things to come. And said the soul is lost that sets his intent on worldly things, it is to say in covetousness. And said he that will the life of his soul let him mortify it & give it pain in this world. And said there may well be love between two wise men / but not between two fools, all be it that their fooleries be equal / for wit goes by\" \"order and may agree in one sentence, but in folly there is no due ordinance, and therefore they can never agree in love. And a man ought not to swear except it is so or it is not so. And he said, be content with what suffices you, and so you shall not have any grudging, the less you have the more you flee from malice and wickedness, and seek the company of virtues and goodness. He who will be free lets not covet that which he may not have, and he does so is bound to it. It was asked of him a question about evil and vile things. To which he answered nothing. They asked him why he spoke not. He said that silence was the answer to such questions. And said this world is not perpetual to any creature, therefore let none differ or delay doing good things as long as he may, and especially that he should win good reputation thereby. He who knows.\" Not truth is rather like not doing it, than he who is informed and taught it. Science is like a tree's root, and operation is like its branches. Science is like a thing engendering. Operation is like a thing engendered. Take a little of science at once, so that you may keep it and learn more. For if you wish to take more at once than what writing can contain, you may easily forget all. Pythagoras said, \"It is a right blessed and noble thing to serve God and sanctify his saints, to despise the world, to practice justice, and the most principal virtue is to abstain from sin. It is good to use fasting and studies, and to make oneself beloved, and it is good to have science to understand the truth of one's own self, and to teach it to men and women. Also, to use precautions and to polish and adorn one's speech. And he said, the soul is perpetual and capable of receiving merits and pains. He moderated his food and drink. He was at no loss. A subtle man, he was neither faster nor slower than others. He loved doing good to his friends as much as to himself, saying that the good deeds of friends should be reciprocal. He wrote 1880 volumes of books and was born in the countryside of Samye. And he said that a harm that is not enduring is better than a wealth that does not last. This was written both in his seal and in his girdle. And he said that, at the beginning of our creation, comes from God. So it is fitting that, at the end, our soul returns to Him. And he said that, if you want to know God, do not force yourself to know worldly people. And he said that a foolish man does not regard the worship of God in words but in deeds. And he said that wisdom is to love God and be loved by Him in return, without Him telling you the truth of your disease. And so a man cannot be well advised of his friend's faults without telling him the truth of his cause. And he said that many enemies grow from lack of trust between parties, and trust often causes many harms.\n\nWhen Pythagoras sat in his chair, he taught his doctrines in a wise manner. Measure your paths and go the right way, and you shall go surely. Attempt to resist covetousness, and your good estate shall endure. Use justice, and you shall be loved and feared. Keep not your body in great delight, or you shall not sustain the adversities that may fall upon you. And he saw an old man who was ashamed to learn, to whom he said. Science is better in age than in youth. And he said, if you wish to despise him whom you hate, show not that you are his enemy. And he said, a good king or prince ought to think diligently about the state and government of his land, and ought to govern it as often as a good gardener does his garden. And he said, it behooves a king to give an example to himself, to keep his laws, and to ensure that his nearest kin and friends do the same. It does not become a king to be proud, nor to act only according to his own will, nor to ride covertly, nor in any dark night but openly among his people and subjects. A man should be conversant among them without excessive familiarity. When a king or prince goes to rest, he should ensure there is good watch, and if they fail in this, he should punish them well and beware of any suspicious person giving him food. A well-disposed man remembers only his sins, while an evil-disposed one has only virtues on his mind. It fortuned his wife was deceased in a far country, and some asked him if there was any difference to die in their own land rather than far from there. He answered wherever one dies, the way to the other world is alike. He said to a man who would not learn in his youth, \"if you will not take pains to learn, you shall have pains to be lewd and uncivil.\" He said God loves those who are disobedient to evil temptation. He said good prayer is one of the best things a man may present to God, \"if you ask him any favor, let your works be agreeable to him.\" Diogenes also said this in another way. A man, wise yet behaving like a dog due to his ownership of a dog and his cunning nature, despised the world. He resided in a place that suited him, turning it to his advantage based on the sun and wind. There, he ate whenever he was hungry, be it day or night, in the street or elsewhere, without any shame. He was content with two woolen gowns a year and lived and governed himself until his death. Some questioned him about his name, \"dogly,\" and he replied, \"I bark at fools and fawn upon the wise.\" Alexander the Great visited him, taking little notice. Alexander asked why he paid him so little heed, being such a mighty king with no necessity. He answered, \"I have no reason to pay heed to one who is bound to my service.\" Alexander retorted, \"And why am I not so?\" He said, \"You are called 'dog' because you lord over all covetousness and hold it under your feet as your slave.\" Couetesis is your mistress, and you are bound to her, and therefore you are bound to my slave. Alexander said, \"If you will ask me for anything in this world, I will give it to you.\" Dyogenes replied, \"Why should I ask you for anything while I am richer than you are? The little that I have contented me more than all the great quantity you have satisfied the.\" He said, \"Stand out of my light and do not take from me what you cannot give me.\" Alexander replied, \"Who will bear it when you are dead? He who will not endure the stench of my carriage above the earth.\"\n\nDyogenes said, \"He is not perfectly good who only abstains from evil deeds.\" He saw a young man of good and virtuous disposition, who was ill-faced. To him he said, \"The goodness and virtues that give beauty in the face, and some asked him when it was time for a man to eat. He said, 'When he has appetite and food, and if he has none, when he can get it.'\" And he said, \"It is good for a man to keep himself from it.\" A man's enemy's faults and his friend's evil appear greater. And he spoke as a man seems greater in a mist than in clear weather; his vice appears more in his anger than in his patience. He said to Alexander, think not that you are more worthy for your beauty, treasure, and rich array, but only for your liberality and goodness. He said when you despise a vice in another man, look that you do not practice it yourself. He said when you see a dog leave his master and follow the one driving him away, he will leave you to go to another.\n\nHe saw a man praying to God to give him wisdom, to whom he said, \"Your petition avails not without first paying yourself to learn it.\" He said of all human virtues, the greater quantity of them is the better savior of words. He said it is not honest to give praise to a man for a thing he has not earned. He saw a painter who had become a physician to whom he said, \"You know that men can see your faults in your eyes.\" He saw a man in a craft but now they cannot be perceived, for they are hidden underneath the earth. And he saw a fair person, who was a fool. Then he said, \"There is a fair house and both good and evil honesty dwelling therein. I saw also a fool sitting in a window, and he said, 'There sits a stone upon a stone.' One asked him what love was, and he said it was a sickness that grew from idleness and the lack of virtuous exercise. One asked him what riches were, and he said abstaining from covetousness. The man named Diogenes was in a season of fevers, and his friends came to visit him, saying, \"Do you not fear for your sickness coming from God's will?\" He answered, \"Therefore, I am the more afraid.\" He saw an old man who hid his heirs to whom he said, \"You may well hide your wealth with them, but not your age. And said it is more becoming for you to go to the leech than the leech to you, and similarly, I say it of the leech of the soul. And if you wish to correct any man, show it not by violence but as the surgeon does to the sick.\" A man should softly and patiently correct himself, as a doctor does to his patient. It was asked him how one might keep oneself from anger. He answered that a man should always keep in mind that he cannot always be served, but sometimes must serve, and that he will not always be obeyed, but must obey at times. Therefore, he should not always be suffered in his will, but must sometimes suffer. Having this in mind should appease his anger. And there came a gesturer before Alexander, sitting at his dinner, who prayed him outrageously and was greatly heard by the multitude. The aforementioned Diogenes began to eat faster than before. Some asked him why he did not listen to the fair sayings of the gesturer. He answered, \"I do something more profitable than to listen to such praying, which is never of any benefit to me.\" And he said, \"If you speak with a stranger, make comparison first, by knowing each other.\" His science and thou, and if thou find thou better that his speak the bledier or else hold thy peace and learn at him. Diverse delightful persons blamed him for his manner of living, and he said it lies well in my power if I list to live after your manner, but it is not in your power to live after mine. It was told him that certain persons had spoken evil of him in his absence. He answered, it shall not hurt me, though a man strike at me and touch me not. And he said it is a curiously condition to answer dishonestly and a noble condition to answer patiently. And he said there is no greater treasure than discretion and wit, nor greater power than ignorance, nor better friendship than good conditions, nor better guide than is good fortune. And he said sickness is the prison of the body, and sorrow is the prison of the soul.\n\nThere was a man of great birth who rebuked him. To whom he said, my blood and lineage are enchanted by me, and thine is hurt and lowered by thee. The man called Diogenes was of A man said to him that he spoke not, and asked why. He replied, \"There are great virtues in a man's hours. I can do him no greater dishonor than he does himself, for he has brought blame upon himself undeservedly. One asked how he should trouble his enemies. He answered, \"Force yourself to be virtuous and good. And if you want your goodness to appear great to strangers, reputation to yourself be little.\n\nHe said, \"If you give your wife power to tread upon your foot in the morning, she would tread upon your head. Company of women is a harm that cannot be avoided.\n\nHe said, \"He who does good for the goodness' sake only ought not to fear before whom he does it, nor for the praise or blame thereof.\n\nOne asked when he should know his friend. He said, \"In necessity.\" For in prosperity every man is friendly there.\n\nAnother man spoke vilany to him. Where he took none anger. It was asked him why he was so patient, he answered or he said, \"if I had spoken the truth, I ought not to be angry, and yet less if I had lied.\" He saw a man clad so much that no one could make him hold his peace to whom he said, \"friend, you have two eyes and but one tongue. Therefore, you ought to hear double as much as you speak.\" He saw a fair young man who did great diligence to learn to whom he said, \"you do passing well to make your deeds resemble your beauty.\"\n\nSocrates, in Greek dress, is called the keeper of Justice. He was married against the custom of that country, which was that good and virtuous people should be wedded to one another to better their lineage. But he wedded the worst woman in all the land and had three children by her. He loved and worshipped wisdom so much that it was a great hindrance to all his successors because he would not suffer his science to be written. And said that science was pure and:\n\nAnd (Socrates) in Greek attire is called the guardian of Justice. He was married against the custom of that country, which was that good and virtuous people should be wedded to one another to better their lineage. But he wedded the worst woman in all the land and had three children by her. He loved and revered wisdom so much that it was a great hindrance to all his successors because he would not allow his wisdom to be written. And declared that wisdom was pure and unadulterated. \"Although she should only be set in mind and heart and not in the bodies of animals or corrupt things, he made no books or gave no documentation to his disciples, but only through words of discipline. He held this opinion of Tyndareus, his master. Socrates, being of tender age, asked his master, \"Why won't you allow me to write down the doctrines you teach me?\" Tyndareus answered, \"Do you desire more the skins of wild beasts to be worshipped with wisdom than those of a man? I set the case that one meets you in the wild field and asks for counsel on a question. Is it good that you should say, 'Let me go home and see my books first?' It is more honest to have recourse to your memory and determine briefly.\" Socrates said this, and in this opinion he rested. He defended that no man\" Should worship false idols but desired that all honor and worship should be referred to the creator of all things. For this opinion, he was condemned to death by 12 judges of Athens, who ordered that he should drink certain poisons. The king of the country was sorry but could not revoke the sentence he had given. In certain times, he had a custom that he would give no judgment, and especially on a man's death, until the said ship was returned to Athens, which had not yet come home. Upon their coming home, one of Socrates' companions called Ionites told him that the said ship would come to the port either on the morrow or the next day. Therefore, he said it would be good that we should give 400 pieces of gold to the keepers so they would let him escape secretly and then he might go to Rome and need not fear the Athenians. He answered, \"All that I have is not worth 400 pieces of gold.\" pieces of gold no longer in Clite I and my friends have so much which we will gladly give to your keepers to save your life, if it pleases you. Socrates answered, \"This city, where I must suffer death is the natural place of my birth, where I must die, unwilling only because I reprove them for doing wrong and worship false and vain idols. I would have them honor the true god. Therefore, if men of my nation persecute me for sustaining and speaking the truth, strangers will do the same wherever I become a stranger. It happened on the third day that his disciples came to him and found him in prison by the command of the twelve judges. They asked him many doubtful questions concerning the soul, and he answered them as freely and gladly as ever he did, which they marveled at. A disciple of his named Demon said to Master, \"I know well that it is a hard thing for you to show and teach us in the situation you now find yourself in, and your lack of knowledge is harmful to us in this world. You have no companion in good doctrine.\" Socrates replied, \"Do not hesitate to ask me whatever you please, for it gives me great pleasure.\" They asked him questions about the soul, which he answered. And after they asked him about the state of the world and the composition of the elements, which he also answered correctly. He said to them, \"I believe the hour of my death is near. I will purify myself and say my prayers, so that I will have no pain after death. I pray you, spare me for a while.\" He entered a house, bathed himself, said his prayers, and called his wife and children. He gave them many fine teachings and urged them to do good and direct their souls to him who is the creator. Then one person came. From the judges, they gave him poison to drink and said, \"O Socrates, do not think that I am the one who makes you die. I am sent from the judges to kill you. Here is the potion that you must drink. Take it quietly, then you may not escape it.\" Socrates said, \"I take it with a good heart, and I know that you are not guilty of this.\" And when his friends saw that they made great weeping and lamentation, he blamed them, saying, \"I have sent the women away because they should not do as you do.\" He went a little away from them and said, \"O god, have mercy on me. And immediately his eyes shrank, his feet grew cold, and then he lay down. One of his disciples took a sponge and wiped his feet and asked him if he felt anything, and he said no. Then he wiped his thighs and asked him again if he felt anything, and he said no. Immediately the cold seized his sides. Socrates said, \"When the cold comes to my heart, I must...\" Nedes dies. Then said Inclites, \"Master, display well of wisdom and science, and teach us yet while the speech lasts. To whom he said, 'I can show you no other way to die than I have done before in my life.' The said Inclites said, 'Sir, command me what thing you will.' He answered, 'Nothing,' and lifted up his eyes to the sky, saying, 'I present my soul to the maker of all the world, and so died.' The said Socrates had twelve thousand disciples and disciples of disciples. And in his life he devised that men should be guided according to three orders: that is, in clergy, knighthood, and communes. He ordained the clergy above the knighthood, the knighthood above the people, and that the clergy should pray for the knighthood and the people, and the knighthood should defend the clergy. And the people should labor for the clergy and the knighthood. The said Socrates was of ruddy complexion and of moderate stature, with a hoary head and a well-faced visage, demure of speech, a great student, and a gazer upon the earth. And when He spoke, wagging his lithe finger. He lived for forty-six and two years, and was written in his seal: \"Patience and good belief in God make a man victorious, and was written in his girdle, having respect and consideration for the needs of every thing, causes the salvation of the soul and the body. And said firstly, that you should fix your will in this: to keep divine justice and to apply your will to the same, and not to sacrifice nor do any unjust things nor swear false oaths. And said, \"A man is held from his sickness by the virtue of a medicine, just as an evil man is held from his malice by the virtue of the law. And said to his disciples, \"I am a tiller, and virtues are the seeds, and study is the water that moistens them. Wherefore, if the seeds are not clean or the water insufficient, whatever is sown profits little.\" And said, \"One ought to marvel at him who forgets the perpetual.\" The soul that is disposed to good loves to do good, and the soul that is disposed to evil loves to do harm. The good soul creates goodness and its fruit is salvation, while the evil soul creates vices and the fruit of its labor is damnation. The good soul is known by its reception of truth gladly, and the evil soul by its reception of lies gladly. A person who doubts in doubtful matters and is steadfast in those that are open and evident to the eye is a sign of good understanding. The souls of the good are foreful of the works of the evil. The man who follows covetousness loses himself endlessly and at the last is dishonored, but he who hates it gets enough and at the end is rightly worshiped. The good soul saves itself and others by it. \"soul knows all things and he who knows his soul knows every thing; and he who does not know his soul knows nothing. He who is bound to himself is more bound to another, and he who is liberal to himself is commonly liberal to another. Little teaching suffices for the good soul, and much teaching may not help the evil soul. There are six kinds of men who are never out of anger: the first is he who cannot forget his trouble; the second is an envious man who dwells with newly enriched people; the third is he who lives in a place where another has prospered and he can make no profit there; the fourth is a rich man fallen into poverty; the fifth is he who forces himself to come to a state that is not becoming to him; and the sixth is he who has lived with a wise man and has learned nothing from him. Whoever pays himself to teach doctrine to a man of evil courage resembles him; it may master a strong horse.\" \"whoever gives him not a strong rebuke will never govern him. And he said that excessive haughtiness breeds not great love between them, and avoiding them causes enmity, and it is best to deal with them moderately. And he said that doing good is better than good intentions, and he who does evil is worse than the evil. And he said that knowledge is acquired by diligence of men but discernment comes from God. And he said that wisdom is the physician of the law and money is the sickness, and he who can't help himself how can he help another. And he said you cannot be perfectly good if you hate your enemy, what will you be then if you hate your friend. And he said this world can be likened to a way full of thorns in a manner hidden where a man is pricked who enters it, and if he sees them he will beware of it. And he said he who loves the world has labor and he who hates it has rest. And he said he is truly simple, it is certain to depart from this world and urges himself to\" And said this world is like a burning light, where a little is good for kindling its light and showing him the way, but he who takes too much of it may easily burn himself with it all. And said he who sets all his mind on this world despises his soul, and he who sets his soul on it hates this world. And said he who loves this world will not fail to fall into one or both of these inconveniences, that is, to displease our Lord God or to be envied by greater men than he is. And said a man who seeks to have enemies seeks his destruction, and he who has many enemies and haters is in danger of evil fortune. And said this world is but a passage to the other world, and therefore he who pursues things necessary for that passage is the surer for all perils. And said do not trouble yourself greatly with worldly acquisitions, but resemble the birds of the sky, which in the morning seek only their food. You day and similarly, the woodland creatures that come out of the mountains to seek their food and return home again at night. And he said error is known to be evil in the end, and that which is good is more clearly seen afterward. Plato took it upon himself to go on a journey and asked Socrates how he should govern himself therein. Socrates advised him to doubt those you know and beware of those you don't. Go not by night and eat no herbs that you don't know. Keep the high way, even if it is longer. Do not chastise him who is out of his senses, for you will make an enemy of him.\n\nDo not lie with a woman without necessity. Speak two things that are laudable: law keeps righteousness, wisdom causes good condition. Socrates accompanied himself with a rich man, and they met thieves on a high way. The rich man said it would be dangerous for me if they knew me. Socrates said it would be better for me. If I were known by them. And said a wise man should use his days in one of these two manners: that is, in that which may bring him joy in this world and the next, or in that which may bring him good name in this world. And said this world is the delight of an hour and sorrow of many days, and the other world is great rest and long joy. And said whoever teaches the one world wisdom does more good than if he gave it of his gold. And said \"swear not by the Lord,\" for no manner of lucre, all be it thy cause be true; for some will think you swear by yourself. And said take heed how you give your gifts; for some simple folk give to the undeserving and refuse it to those in need. And said if you want to win a friend, speak well of him; good speech engenders love and evil speech engenders hatred. And said a king ought to put from him all evil-disposed persons; for the harm they do in his company is reputed his deed. And said he errs. And he knew it, and after thinking of it, he deemed himself worthy of pardon. He said to a man who had reproved his lineage, \"If I am worse because of my lineage as you say, then your lineage is worse for you.\" He said you seek the delights of this world are like him who seeks to drink from a mirage, thinking it is water, and runs towards it until he exhausts himself, and when he comes to it, he finds nothing and is more thirsty than before. Forzarab is a mirage in a desert that sometimes, by reflection of the sun, seems like water but is none in reality.\n\nHe said a man has never perfect rest and joy in this world, for he cannot always pursue delight and possess his desires, and often has trouble and anguish, as much for the loss of friends as otherwise.\n\nHe said the love of this world blinds men's ears from hearing wisdom and stops their eyes from seeing truth, and it causes a man to be envied and keeps him. For doing good deeds. And he said that he who loves and uses truth has more and greater services than a king. And he said he is not free who kindles it to another. And he said affirm nothing to you until you know the truth, nor do anything but what is convenient, nor begin anything unless you see how to bring it to a good conclusion. There was a rich man said to him. O Socrates, why are you so poor? To whom he answered, if you know what poverty is, you would have more sorrow for your poverty than mine. And he said it is a great marvel to see a wise man angry. And he said death is a thing that may not be avoided, and there ought none to fear it, but such as have committed great iniquity and done little justice, why they should fear damnation for their merits after their death. And he said a good deed is not to be disposed of but to be magnified and praised, for it makes transmutation from the world of uncouthness and shame to the world of worship, from the world not durable into perpetual. And said from the world of folly and vanities to the world of wisdom and reason and truth, and from the world of trouble and pain to the world of consolation and rest. He said it is wonderful for him who doubts to die and does things contrary to his salvation. He said death is life to him who knows to have joy after it. He said he who lives well shall die well. He said it is more worthy of death than a shameful life. He said death is the rest of covetous people, for the longer they live, the more their covetousness multiplies; therefore, death is more convenient for them than life is for the evil, for the life of the good brings them well-being and security because they shall do no more sin nor harm to the people. He said life and death live indirectly among each other. He said one ought not to weep for him who is slain without cause, but for him who has slain him, for he who slays unjustly damns himself. He feared nothing to his power to avoid, also he who doubts to have pains for his. synones after his death ought to delete it, so that he may avoid that pearl. And he said, when you will do anything look for what occasion it is, and if you see the end is good, hasten the conclusion; otherwise resist your will. And he said, it is better for a man to live hard than to borrow from him who considers his little loans and gifts to be great and without cause will think a man to be in danger. And he said, take no notice of the love or gift of him who has dishonored you, for the dishonor and shame of it is greater than the wining. He loved always to learn from those who rebuked him, to whom he said. The greatest shame that can come to an old man is to be ignorant. He found a young man who had foolishly spent and wasted his substance, and was brought to such poverty that he was forced to eat olives. To whom he said, if the olives had been as good to you at the beginning as they are now, you should have had yet abundantly of your good things. And he said, there is no difference between a great and a small man. A tale teller and a liar. And said the noblest thing that children may learn is science, for thereby they eschew doing evil works. And said the greatest winning that a man may have is to get a true friend. Heard a man say that one was surer in keeping his tongue than in much speaking, for in much language one may lightly err to whom one spoke. And said the profit of silence is less than the profit of speech, and the harm of speech is more than the harm of silence. And said one may know a wise man by listening and holding his tongue, and may know a fool by his much clatter. And said he who will not hold his peace is to be blamed, and he who will hold his peace till he is prodded to speak is to be praised. And said it is an ignorant thing to dispute in things that cannot be understood. And said the mean is best in all things. And said much chatter makes much weariness. And said if the wit of a man is not sharp. Over may not be able to endure, he will soon be overcome and brought to nothing. And he said he is a beast that cannot discern good from evil. And he said he is a good friend who does good and a mighty friend who defends me from harm. He wrote to a king, comforting him concerning his son, in this manner God made this world a house of delight and reward, and troubles in this world cause remunerative loss for some, teaching others. And he said he who trusts in this world is deceived, and he who is suspicious is in great sorrow. One of his disciples gave him a gift, and he was troubled by it all. It was asked him why he did not rejoice, he said the reception of this gift had procured his worship and put me in danger. And he said be to your father and to your mother as you will be to your children. And he said do not be angry or wrathful, for that is the work of a foul creature. And he said refuse yourself from vices. in your youth and it shall be the fairest garment that you may wear. And said govern the same to your power, that no man speaks harm of you, all being it lies, for all men know not the truth, yet they have ears. Plato desired him to answer in three things, and he would be his disciple. The first was what manner of men one ought to have most pity on. The second, why some men's works prove not. The third, how a man should do to have true repentance from our Lord. The first he answered that a man ought to have pity in three ways: of a good man in the hands of a scoundrel, for he has there all sorrow. And of a wise man in the governance of a fool, which is to him great heaviness and a liberal man in the subjection of a tyrant, for he has there great tribulation. The second, their works prove not that have good counsel and work not thereafter and have riches and will not spend it not for their need. The third is the good repentance it one receives from our Lord God. And Platon became entirely obedient to him and abstained from sin. When Plato was thus answered, he became his disciple for life. You said that Socrates praised bodily death and it would be the life of the soul. Follow Justice and you shall be saved. A wise man rests and delights himself when he finds truth. A wise man ought to speak with an ignorant person as a physician does with his patient. He who takes pleasure in speaking to lack what he covets or to leave what he has won with great pain. And to one of his disciples, he said, \"Suffice it to you to eat, that which will take away your hunger; and drink, that which will quench your thirst. Remember well your soul and follow good works. Learn wisdom from the most wise men of these days. Eschew women, for they hinder wisdom. He who loves this world is like him who enters the sea. If he escapes the perils of the same, he will say, 'I am'.\" fortunate and if he be perished, thy will say he is wilfully deceived. And man has power over his words until they are spoken, and once he has uttered them, he has no power over them. And he who has no power to restrain his tongue has no might to resist all his other vices. And he said, science and speech is good in various ways and places. And he said, if a man is much heard to speak, one may know if he is discreet or not, and if he holds his peace or speaks little, one will rather deem him wise. And he said, when a man speaks, he ought to consider before what he will say, for it is better to consider than another should. And he said to one of his disciples, when thou wilt speak, speak courteously or hold thy peace. And he said, he who holds his peace or speaks little learns at the speech of others, and if he speaks other, learns from his words. One asked him what was a good pursuit. He answered that, which grows in the spending of it. And he said, drunkenness undoes a man. And said one should not ask counsel of him who has his heart set on the world, for his advice will be only as he pleases. And said good counsel reveals the end of that work. There was a woman who called him old and said his face was right foul. To whom he answered, thou art so dark and so troublous a mourner that my beauty cannot be perceived in thee.\nAnd said he is discreet who keeps his secrets and he is not wise who discovers them. And said a man ought to keep secret what he is desired to keep and he is more to be praised who keeps that thing secret which he is not desired to keep. And said if you cannot keep your own secrets, much less will he keep it to whom you have told it. One asked him why a wise man would desire to have counsel. He said lest his will be in any way mixed with his wit.\nAnd said he who is of good conditions is of good and sure life and is beloved of good people, and he who is not of good conditions is ever contrary. And said to one of his disciples: \"Do not trust this world, for it pays ever what it promises. And accustom yourself to be content with little, for you will find it best, and consider it not as little, for it may increase and multiply. But seek to win friends in true love, showing them no sign of hate. And one asked him what the difference was between truth and lies, he said as much as there is between the ear and the eye. And he who desires to have more than sufficiency profits him nothing. And said to one of his disciples: \"Do not trust in time, for it fails incontinently to him who trusts in it. And beware lest you be deceived by your beauty and your youth, nor let the health of your body be your end, for the end of your health is sickness, and the end of your sickness is death. And there was never joy without sorrow, nor light without darkness, nor rest without labor.\" Assemble without departing. And he said, \"As the fortune of this world makes you rejoice over your enemies, so may it make your enemies rejoice over you. He who stabilizes and sets himself in a secure place is the more secure for the perils of this world. He who is filled with the love of this world disposeth himself to three things: first, to poverty, for he will never attain the riches he desires; secondly, to suffering; thirdly, to busyness without expediency. Tell never your counsel to him who is angry when you pray him to keep it secret. One asked him what he had won by his sciences, he said, \"I am like a man sitting by the sea side and beholding the simple folk wrapped in the waves of the sea. Great freedom grows by service; the more one serves, the more free he becomes. He who wins friends, let him first see if he can restrain them from covetousness and if he can rest then with them.\" them andelles some to depart. And said if you be not covetous, thou may rest in every place. & you said Socrates had many sayings against women which is not translated. It was asked of him to what science it was best to set his child to school. He answered to learn that, for it is both profitable in this world and the other. One asked him when he began to be wise and virtuous, he answered when I first refrained myself will. And said when a man is so diligent to learn and loves so well science that he takes no heed of praising or dispraising for the lore thereof, then is he wise. It was told him that there had no credence been given to all his words. He answered that my words have been good & reasonable. I give no great force who had believed them or no.\n\nAnd said he is good in the highest degree of goodness that enforces him to be good himself, and he is in the second degree that enforces him to cause others to be good, & he that respects one of these two is to be dispraised.\n\nAnd said to his Disciples should not desire good things to be temporary but covet the perpetually good. And he said, do not inquire into others' affairs lest they inquire into yours. And he said, put wisdom and discretion before you in all your works, and you will be better prepared for whatever comes.\n\nHe said, do not do good deeds if they are unknown. There was one whom he rebuked, to whom he said, it is not in my power to make my face fair, therefore I should not be blamed if what I have power over I have made foul, and what you had power over you have corrupted.\n\nHe said, be true to him who shares with you and keep faith with him, and you will be the more secure in avoiding dangers.\n\nHe said, do to others as you would have them do to you, and do to no one but as you would be done by.\n\nHe said, a man should be corrected by experience and taught by the changes of his world.\n\nHe is generous who has greater. \"delight in having a good reputation rather than money. And said patience is a strong castle / and hastiness engenders repentance. And said honor is the fruit of truth, and for your truth your friends will worship you and your goodness will be known not sparingly, doing what is profitable. And said it is sufficient for a man to know and understand that which he daily encounters in this world, by which he may learn new sciences, he ought to be worthy, and he who wishes harm to others puts himself in great danger, but the just man rests in safety. And said he who keeps himself well is a great conqueror, and he who sets little by himself, thinking not of his soul, loses himself, but the patient one does well and will not repent, and he who holds his peace saves his danger. And said let your seats be good works and you shall gather flowers of joy and gladness. And said you shall have rest in the company of a wise man and labor in the\" And said a fool is content with little and not being content with much is shameful. And inquired who has committed any fault, and if one has erred, correct oneself and repent, and after repentance do not fall into it again. And he who prays for him who does well is his partner in good deeds. And said, do not keep company with him who does not know himself. And said he is at great rest who restrains himself from anger. And said he is well-disposed who can temper his delight and his speech. And said take no shame in hearing truth from whomsoever you hear it, for it honors those who pronounce it. And said that age which keeps a man from shame is better than riches purchased thereby. And said many men may perceive faults in themselves that find faults in all others. And said to a man who fled, \"You do evil to flee from battle.\" \"the honorable death to a shameful life. He who errs or knows the truth ought to have forgiveness the sooner. Much wine and wisdom cannot agree, for they are contrary. Sufficiency is a castle that keeps me from evil works. If he cannot avoid anger, keep it secret. A fool loses what he should not, which can never be recovered, but a wise man does not lose anything. There was a fool who blamed him because one of his fellows asked him to leave him to age him, to whom he said, \"A wise man gives no license to do harm. All things are strengthened and sustained by Justice, and all things are weakened and harmed by Injustice. Not all things that you do can be kept secret, it will be known at some time. Good reputation is better than riches, for riches will be lost and reputation will endure. Wisdom is a riches that will never fail or diminish.\"\" beware the drunkenship for the wytte that is overcome with wine is like the horse that casteth his master.\nAnd said take heed of the guiding of him whom you ask counsel from, if he governs himself evil by like hode, for by reason he ought to love himself better than the.\nAnd said beware thou break not the laws that are for the common profit.\nAnd said poverty is better than evil gotten riches.\nAnd said a man without science is like a realm without a king.\nAnd said a king ought to take none to his service but such as he has proved before good & true.\nAnd said he that taketh all men in like condition may not make them all his friends.\nAnd said commit all thy causes to God with out any exception.\nAnd said repute not thy sins little nor magnify thy good deeds for thou shalt have need of them if they were more.\nAnd said to his disciples beware of this world and think it is a thorn bush that thou must tread upon.\nAnd said like as Those who are worldly wise keep themselves from anger in the presence of their king by a great reason. They ought to beware how they anger them, before God, who is over all. For God is over all. He who is long or angry is harder to appease than he who is easily angered. This is like the green wood, which is hotter than the other when it is well kindled.\n\nCertain people were brought before him who had done various injuries to him. He answered, \"If you have any other matter to vex me with, do it, or else hold your peace.\"\n\nThere was greater reverence shown to another man than to him. One asked him if he had any envy there. He answered, \"If I had more knowledge than I, I would have envied him, or else not.\"\n\nWisdom and good reputation are not found except in good persons. Therefore, they are better than the great riches that are found in foul and evil people.\n\nYour soul should think well, and your body should help.\n\nYou ought to keep yourself. \"And one man asked him, seeing him in poor clothing, \"Is this not Socrates, who gave the laws to the people of Athens?\" He replied, \"The true law is not made by good appearance but by virtue, reason, and science.\" He also told his disciples, \"Despise death and fear it seemingly.\" A wise man should know what his soul is. Plato, as interpreted, means \"he who is filled with knowledge.\" He was Greek on his father's side and, on his mother's side, from the family of Zalon, who ordered various laws. As it was said, he lived with Socrates for five years. After Socrates' death, he went to Egypt, where he learned much from certain disciples of Pythagoras. He returned to Athens and established two schools, living a laudable life in doing good works and helping and nourishing the needy people.\" The Athenians wanted to make him their lord. He refused utterly, as he knew them to be of bad and wicked dispositions and knew that he could not easily change their dispositions. And he knew if he corrected them as he should, they would serve him as they did Socrates. The said Plato lived for sixty-one years, a man of good discretion and eight patient, and a great giver of his goods to the poor and to strangers. And he had many disciples among whom were two of them after his death, namely Zenocrates and Aristotle, who held the schools.\n\nPlato taught his wisdom allegorically to the initiated, so that it should not be understood by unwise men. He learned it from Timaeus and Socrates. He wrote six books and preached and taught the people to give graces and thanks to God for His goodness and mercy, and for this he made them all equal, so that no man, however mighty, could resist this if he were a poor creature. \"death seemingly he was good and thanked God for the witte [given] to man. And said image nothing to be in him but that is necessary. And said he was not covetous upon worldly goods, for God has ordained that we should have sufficiency in this world. And such sufficiency is called Wisdom, which you ought to have with the fear of God, which is the key of goodness, whereby you may enter and attain to the good and true riches of this world, leaving to do all things that may cause hatred and evil will, and you knew how some things that you love and praise are evil and vile, you would have them in more hatred than love. And said directly and amend yourself, and after labor to correct others, and if you do not, you shall be damned. And I tell you this thing that has made me silver, most glad: that I have not set by gold nor, if I had gathered great treasure, I should have had many heavy thoughts where I have now joy and gladness which increases daily in me.\" Learning wisdom and knowing that gold and silver should not be excessively valued. A little urine or vinegar bone is bought for a great sum of gold in some places, and in others, glasses, brass, and such things are taken for as much gold. Therefore, if it were perfectly good in itself, it should be equally chosen and loved over all, like wisdom is in every place. And he said, inquire and seek to have virtues and you shall be saved. Praise no foul things and blame nothing that is laudable. Do not strive for things that will easily be lost. Follow in the footsteps of your good predecessors. Array yourself with justice and clothe yourself with chastity, and you shall be happy and your works lauded.\n\nCustom is a great thing.\n\nThe wicked works damage and destroy the good. Bitterness of all things destroys the sweetness of honey. A wise man ought not to think on his losses but ought to keep well the remainder of his good. And he said that he does not behave towards his friends as they will leave him when he most needs them. And he said that wisdom is good because it can never be lost, as other possessions and worldly goods can. And it was asked him how one might be known, and he answered when he will not be angry about the injuries done to him and rejoice in them. And it was asked of him how men might best be avenged against their enemies, and he answered by being virtuous and doing good and noble deeds. And he said to his disciples, \"Encourage yourselves to get knowledge, by which you shall direct your souls. Do your part to keep the law in such a way that your maker may be pleased with you.\" And he saw a young man who had sold the inheritance that had come to him by succession and he spent it unwisely on many and other miscreants. And it was asked of him why treasure and knowledge cannot go together. answered and said that one thing cannot be divided. And said that he who trusts in his fortune and is not somewhat busy and diligent in good works is deprived of the good as the arrow is from the stone that it has lighted upon.\nAnd said he who teaches good to others and does not do it himself is like him who lights a candle for another and goes out himself in the dark.\nAnd said a king ought not to be greatly praised who reigns only over his subjects but he ought to have laud who reigns and has lordship over his enemies.\nAnd said he who gathers and assembles much silver ought not to be called rich but he who dispenses it worthily and laudably.\nAnd some asked him how one might keep from need. And he answered if men live richly and temperately and are poor let them labor diligently. Then some asked him how much good a man ought to be content with. And he answered to have so much as he needs not to flatter nor borrow. And said to his disciples when you are weary of studying or sport, I read good stories to you. And said that the wise man ought not to covet the riches of his friend lest he be hated and despised therefore. A little good is a great thing if you are content with it. And said it is better and more becoming to a king to remember and see to the good governance of his people for the space of a day than to dance and sport himself a whole year. And said works done by wisdom cause knowledge of things and discern them discreetly, and works done by ignorance is an unknown thing until truth stabilizes and sets them in their right way, and works done by laziness is for disordering good things and putting them out of their proper places. And said you shall never be patient while you are covetous. It was asked of him how he had learned so much wisdom. He answered because I have put more oil in my lamp to study by the wine in my cup. It was asked of him. What is a mayor? A person who can effectively govern himself is most capable of governing a town. It was also asked who is the wisest man, and he answered one who pays heed to good counsel and casts the most doubts. He said that vessels of gold are proven and known by their color if they are broken or hole, and men are proven and known by their speech if they are wise or fools. It was asked who are the most ignorant men in their deeds, and he said those who act most according to their own counsel and obey themselves. And they asked who does the most harm to himself, and he said one who leads himself to those he ought not. The ignorant people judge lightly the fairness or filth they see outside, but the wise mayor judges by the conditions of men. He finds wisdom seeking the right way, and many err because. they seek her unfairly and blame her without cause. And he said that one who knows not himself is the most ignorant of all ignoraunes, and he who knows ignorance is wise, and he who knows it not is ignorant. And he said that wrath leads to shame in less time. And he said that the king resembled a great river growing from little and small running waters, and therefore if he is sweet, the little should be sweet, and if he is salt, the little should be salt. And he said beware that in battle you trust not only in your strength, dispraising your natural wit, but even men have victory by strength without the use of natural wit. And he said words without good effect are like a great water that drowns the people and does itself no profit. And he said a suspicious man is in evil conditions and lives in sorrow. And he said be not willing to use any worldly delights until the time that you. If these two agree, you can easily discern their beauty and ugliness, and in what way they differ. The realms are sometimes lost due to negligence, and sometimes due to excessive idleness, as well as excessive trust in fortune. They are also lost when men do not strive to increase the population, and when wars last long there. The end of indignation is to be ashamed of oneself. It was asked of him how a wise man could be troubled, and he answered when he is compelled to tell the truth about an unknown thing to him. If you see a man of good disposition and full of perfection, you ought to imitate him, for covetousness is weak and sick in him to imitate. Do not despise a little thing, for it may increase. Do not blame or rebuke a man when you are angry, for then you may not be able to direct him. Do not rejoice in bad fortune. And said there are three things that harm me to see: a man fallen into poverty, a worshipful man disgraced, and a wise man mocked and scorned by ignorant people. And said be not in fellowship with wicked men for no good they can promise. And said when a realm is in prosperity, covetousness is bound to its king. And when a realm is in adversity, the king is bound to covetousness. And said covet not that thy things be hastily done but desire only that they be well done. And said a man ought to be better content and is more bound to his prince for one fair word from him than if others had given him great gifts. And said the gifts that are given to the good people are asked for again, and the gifts that are given to the worthless cause them only to ask for more. And said. wickedness follows after wicked men and disparages all goodness, like flies that feed on corrupt things and leave the sweet flowers. And he said, \"hasten not to praise anything until you know if it is worthy of praise or not.\"\n\nHe said that a wise man ought not to exalt himself before the unknowing but should be humble and thank God for exalting him in grace and imposing penance to bring him out of ignorance in the way of righteousness and courtesy. For if he should rebuke him shamefully, it would be cruelty, and to instruct him easily is courtesy.\n\nHe said that two disputants disputing and arguing to have knowledge of the truth of a thing have no cause to be angry with each other, for their questions fall to one conclusion. But if one thinks to conquer the other, they may have lightly hated each other, for each will bring his fellow to his own intent and strive to subdue his opinion.\n\nHe said, \"when you will borrow.\" Or an axe is the only thing of any man if it be refused, you ought to be more ashamed of your asking than he of his refusal. And he said that a man who cannot or will not govern himself is not able to govern others. And a wise man ought to ask courteously and meekly with few words, like a leech who draws more blood gently and without noise than does the surgeon who pricks faster and makes more noise. And a man of feeble courage is lightly annoyed by it that he loves. And enforce yourself to know God and fear him, punish yourself for knowing yourself and teaching others, and rather do so than be busy in your other daily occupations. And desire nothing of God but that which is profitable, but desire of him the good that is enduring, not simply the good life here, but primarily the good end. And he said he is unhappy who continues in his malice and does not think of his end. And reckon not your gaining in things that come from the outside, and do not tarry to do for them. And he said, \"Those who have done for you, ask not yet for your compensation. And he said, 'He is not very wise who rejoices in worldly prosperities and is troubled in adversities. And he said, \"The filth of worldly wit is known in much speech.\" And he first thought and afterward spoke and then executed, for things change lightly. And he said, \"Anger not suddenly, for if you accustom it, it will turn you to your harm.\" And he said, \"If you are willing to give anything to any needy body, do not delay until tomorrow, for you do not know what may befall you. And he said, \"Be not wise only in seeing but in deeds, for speech wastes in the world and the appearance of deeds is profitable in the everlasting world. And say, 'Our Lord accepts him as noble who does good works, though he is of little words, and esteems as evil the prayers and sacrifices done by evil people. And if you labor to do good, '\" Shall therefore suffer no pain, for if you have delight in doing sin, your delight will vanish and be nonexistent, and your sin will remain forever. And he said, have in mind the day that you shall be called to your judgment, and you shall hear nothing, and then your clattering tongue will be still, the thought will fail you, your eyes will be dark, and your humanity will be consumed into the earth, and your wit so corrupt that you shall have no power to feel the stench of your body nor how the worms will gnaw your rotten carcass. Also have in mind the place where you shall go, for lords and servants will be alike in that place, and neither friend nor foe can hurt or help you. And therefore learn good sciences and discipline yourself, for you shall not know when your departure from this world shall be, yet be certain that among all the gifts of God, wisdom is the most excellent, she gives goodness to the good people and pardons the wicked their wickedness. Think and have in mind continually that you have to do all and trust not in anything of this world's mutable things. Be wary that you do no foul deeds for no pleasures or entertainments, and beware that for the changing whims of this wicked world, you do not lose the joyful and everlasting bliss. And said love, wisdom, understand and heed the words of the wise and be obedient to your lord. Work not in due time, yet take heed how you shall do it. Look that you speak no unconventional word, and be not proud for no riches, nor despair for no evil fortunes. Be well disposed to all people and dispraise no man for his meekness. And said that a wise man ought to reputes his vices in himself, blame not another though he does it and you ought not to, do such things as are good and commendable though they be forbidden. And said a wise man ought to reputes his vices in himself. error great and his good deeds tell. And said a folly is to cut the sins and take away the evil branches thereof and to leave within ourselves the coveties and other wickednesses. And said, like as we keep ourselves from the multitude of foods for the health of our body, we ought by a great reason to abstain from vices for the salvation of our souls. And said the one who adds to his gentleness nobleness with good manners and conditions is worthy to be praised, and he who takes and suffers him only with the gentleness that comes to him by his kin without purchasing any other virtues ought not to be called good nor to be held noble. And said if thou feelest thyself more true to the king than others and that thy wages are like to theirs or less, yet thou oughtest not to complain thereof for thine are lasting and so are not theirs. And said if any has envy of thee and by envy speaks evil of thee, set not by it and thou shalt have peace with him for he seeks not but to make noise with. And you should keep well your holy days, that is, primarily from evil doing. And he said that the more exalted a man is in high estate, the more he ought to be meek and courteous to the people, so that their love may endure with him. If anything should happen otherwise, a man can keep the love of his friends if he will correct himself rudely of his faults. A wise man ought to teach good men to be his servants, like men who choose good ground to labor. Aristotle, by interpretation in Greek, is fulfilled or complete in goodness, and he was soon after born to NicoMACUS, who was both fitting in physique and a good physician, and was born in the town of Stagirus. He was, in his time, the most excellent and best of all the Greeks. When the said Aristotle was eight years old. His father put him in the City of Athens, which was then called the City of Wisdom, and there he learned grammar, rhetoric, and other books of poetry. He studied there for the space of nine years, profiting greatly in these subjects. And in those days, men placed great value on the aforementioned sciences, believing them to be the ladder to all other knowledge. However, there were certain other wise men at the same time as Pythagoras and Pythagoras, and many others, who held the aforementioned sciences in low regard and mocked and scorned those who learned them, saying that such a science as grammar, rhetoric, and poetry were not worthy of true wisdom. And that grammar is not but for teaching children poetry but for telling fables and that rhetoric is for speaking fair and in trimes. When Aristotle heard these words, he was greatly astonished and agreed with those who held this opinion, and strengthened himself as much as he could to sustain all manner of grammarians, the poets. And also Rhetoricius. He declared plainly that sapience cannot excuse one from the said sciences, for reason is an instrument of the mind as it openly appears that knowing anything is to use reason. And this prerogative which God has given to men is right noble and worthy, for among men he should be held the most noble and wisest who makes the most use of reason. And that one who is wiser and more capable receives things better and tells them in a proper place and time. Since sapience is most noble of all things, it ought to be declared by the best reason and most convenient manner, and by the most pleasant and shortest words possible without error or letting the sentence lapse. If the reason is spoken perfectly, the name of wisdom is lost thereby, and so is the speaker in disgrace, and so the hearers remain in doubt of the sentence. After that Aristotle could speak of the sciences above mentioned, he learned of Plato in a place called Epideme Ethykes and. The young Theophrastus studied theology at the age of twenty-three, and when Plato went to Cyrene for the second time, he left Aristotle in his place in Cyrene, where he taught and learned the science. After Plato's death, King Philip of Macedon summoned Aristotle, who went to Macedonia and lived there, teaching continuously the same science. After the death of King Philip, his son Alexander the Great reigned, and when Alexander departed from Macedonia to go to the eastern lands, Aristotle returned to Athens and lived there for ten years, studying until he became a sovereign priest and a priest. Accused by envy of the Athenians, who told them that he did not worship their idols like other people at that time, Aristotle was warned and hastily departed from Athens and went to the town of Stagira, his birthplace. He ordered a place in Athens where he held and kept schools, giving many good instructions to the people and occupying his time in good deeds, granting great alms to poor people and marrying many poor children who were fatherless and motherless. He treated kindly all who wished to study, regardless of their estate or nation, and educated new ones against the said eyes of Athens and there ordained laws and gave instructions to kings and princes whom they took and kept reverently. After he died at the age of sixty-three, they of Athens took his bones and reverently placed them in a shrine where they held their councils for his great wit and also for the great and fervent love they had for him. Whenever they had to make any great decision for the declaration of the matter, the council members would go and stand near the said shrine. bonnes were as they could have knowledge of the truth of their matter. And thus they did, for they worshipped him the more, and their opinions and very trust were only being nearby the said shrine, their wits should be the better, and their understanding more pure and subtle. And the said Aristotle had, in his time, many kings' sons who were his disciples. And he made, in his days, well over a hundred books, of which we have now 28 in logic, 8 in nature, the book of Ethics, the book of Politics, the book of Metaphysics, which is named theology, and the books of the wites of geometry. And Plato reprimanded him because he wrote his sciences in books. To whom he said in excuse, \"It is a thing known and notified enough that all those who loved science ought to do nothing that should cause her loss, and therefore, it is good to compose and make books by which science shall be learned. And when our memory shall fail, it shall be recovered by them.\" He who hates science shall not profit from it, even if he sees the books and looks at them; he will not stay with them but will depart worse and less wise than before. I have arranged and ordered my books in such a way that wise men will easily and lightly understand them, but ignorant men will have little advantage from them. Aristotle held a star instrument in his hand and said to King Alexander: \"He who has a good and laudable name in this world and the grace of God should ask for or desire nothing else. And I say to you directly: if you are not just, how can you direct your people? And if you are in error, you cannot govern them well; for a poor man cannot make another rich, a disgraced man cannot worship another, and a righteous man cannot help another; and so no man can well or goodly direct another unless he first directs himself. Therefore, if you do not direct yourself first.\" thou wilt take the filths from others first or else thou shalt be like the leper who is sick and cannot heal himself, traveling to heal those who have the same affliction. And he said it is a great shame to the people to have a wise lord, and it is a great corruption to them to have a corrupt and misruled king. And he said keep away from covetousness, for you ought to think and remember well that it is not laudable to have riches in this world and shame in the other, meaning that this world is nothing but a transient place for going to the other world. And he said if you will be rich, suffice yourself with what you have, for he who has not sufficiency can never be rich, no matter what goods he has. And he said if it were so that by evil doing it should fortune you to have some good, and by good doing to have some harm, yet shun evil or else you will be deceived in the end, and always do good and in the end you will be rewarded. And said such things as you praise about yourself, do not blame it upon another. Do nothing to others but what you would have done to yourself, to restrain your own will and hate not other men, be not envious and have him not in indignation who has offended you for no man can sometimes escape error, be not covetous, for covetousness lets a man's reason and takes away the knowledge of truth. Do not engage in unconscionable works, take company with wise men and study their books. Flee lies, for liars lie not but for lack of knowledge of reason. And if their souls suffer the least harm that can fall to a liar, nevertheless, one may better beware of a thief than of a liar. And he said, the hearts of good people accord together. Like the running water with the water of the sea. And the hearts of evil people cannot easily accord together, though they may be together as the unreasonable beasts that play and leap together. And said that your offices and authorities be given to those who love and follow truth and righteousness, and cause them to have rigorous punishments for harm-doers and lovers of falsehood and deceit. And said, if you have doubt in anything, consult wise men, and if they disapprove, do not be angry therefore. And a man has some vice besides, yet you ought not to let him ask for counsel. And said, many men will both let and trouble those who cannot help the matter. And said, Justice is a measure which God has ordained on earth, by which the weak is defended from the mighty and the true from the unjust. And said, the wise man knows what ignorance is as much as sometimes he has been ignorant, but the ignorant was never wise and therefore he knows not what wisdom is. And said to Alexander, there are many little troubles in your realm and great and general ones, and if you give power to any person upon\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected, but I have left the text as-is to maintain its original form as much as possible.) the great and you yourself should occupy the little [thing] you shall well write and perceive that great damage shall come to you if it does not fall sooner. And he said liberally is to give to needy people or to him who has deserved it, so that the gift is according to the giver's ability. He who gives beyond reason ought to be called a waster and not liberal. And he said Sapience is the defense of the soul and the mirror of reason; therefore, he is truly blessed who labors to have her, for she is the foundation and the root of all noble deeds and laudable things, and by her we may win the good end and keep ourselves from eternal pain. And he said, O Alexander, if you use your power and lordship otherwise than you ought, you shall be envied; envy shall bring calumny; calumny shall bring injustice and enmity of injustice; and enmity shall bring battle; and by battle the law shall be perished, the people hurt, and your possessions lost. But if you use your power and lordship as you ought. Your lordship, as you ought, shall truth increase in your realm of truth. Justice, love, great gifts, and security by which your people and goods shall be maintained and increased. He who makes your realm a servant to the law shall reign, and he who takes and puts out the law from the realm shall not reign. A king ought to be good and strong, to remember well the end of works, and to be courteous and free, and to restrain his wrath where it is fitting, and show it where it is needed, to keep himself from covetousness, to be true to govern as near as he may after his good predecessors, to give to his men as they have deserved to defend and keep the law and the faith, and ever to do well after his might. And if the strength of his body fails him, then to keep the might of his courage by which he shall be the more assured in all his needs. The king who governs himself and his realm well by his wisdom is worthy to be greatly praised. And prayed and lauded. He said to Alexander, \"Search for riches that are not transitory, the life that is not movable, the kingdom that cannot be taken away, and the everlasting joy. Be pitiful but not excessively so. Do penance and justice to those who deserve it without delay. Travel to fortify the law, for in that lies the love and fear of God. When you are compelled to take vengeance against your enemy, do not delay it for another day, for the fortune and conditions of this world change suddenly. And he said, \"You ought not to hate him who speaks the truth nor chide her who keeps the faith, but him who acts contrary to the faith be your enemy with all your power of your realm. And he said, it is better that you correct yourself and amend according to the example of your predecessors than your successors should amend according to yours.\" And he said, \"Worship the good men, and thereby you shall have theirs.\" Love the people and set not all your will in this world where you may not long abide. And said, \"Show respect and fortify it with good masters, disciples, and scholars. Pay them for their expenses and bequeath them of your household, after you have seen they shall be profited and sped in the science. And you shall find great profit and respect will come to you therefore.\n\n\"He is of big build and strong courage, of good discretion and laudable faith, who bears patiently all his adversities, for a man cannot be known in his prosperity.\n\n\"And said you ought to think it the widest of all your enemies is stronger than yourself.\n\n\"And said you ought to cherish your knights and your yeomen and to have them in as great love in time of peace as in time of war, for if you set little by them in time of peace, they shall forsake you when you shall have more need of them.\n\n\"The greatest profit you can do in your realm is to take away the wicked people and to\" reward the good and said a man is in evil condition who takes no heed but to the vices and faults of others, singing of them. And said worshipful death is better than shameful life. And said the wisdom of a maid of low degree is worthy and the folly of him that is of high degree is a shame, avarice is the thing that takes away the name of gentleness. And said a good prince ought to govern the people as his good predecessors have done and to love and cherish the good and true people more than his treasury or other worldly goods and to delight himself in that which he has wisely and not wrongfully. And said no man ought to be ashamed to do justice if the king is not just, he is not a king but a tyrant and rapacious. And said the wicked obey for fear and the good for their goodness. And said men ought to do well to the good people and to chastise the wicked by rigor. And said wrath ought not to be too sharp nor too sweet and he wrote an epistle to Alexander that the kings be. worried for the sake of three things: instruction for good laws for conquests of lands and regions, and for peopling and destroying deserts and wildernesses. He also wrote to Alexander that he should not be willing to correct men's faults too rigorously, for it is not entirely in man's power to prevent doing evil. Therefore, it is good sometimes to forgive errors. And if punishment must be done, men ought to show that they do it by compulsion to amend and punish errors, not in manner or by way of vengeance. He saw a man who had had his head struck off for theft that he had committed. And he said, \"As much as this man had taken from others that was not theirs, men had taken from him what was his.\" And he said, \"You may not so well make your people love you as to cherish them and show them righteousness, and if you do the contrary, though you have the lordship of their bodies, you have not the lordship of their hearts nor of their allegiance. \"A king who calls upon those who serve him at his need will find that it is a great danger for him to injure them and make his people hate him. And he is happy who can chastise himself, taking example from others. Forty-five your souls with good deeds and depart from covetousness, which destroys feeble courage. There is nothing that makes a man less esteemed than praising and boasting of his good deeds. It was asked of him why wise men will not be angry and why few will teach them, and he answered that because science is a profitable thing. He who will not or cannot do well should keep himself from evil doing. Look that you have four ears: two for listening and learning sciences and profitable things, and the other two for your other worldly business. The most profitable thing to the world is the death of evil people. And said a\" \"MAY not be so well known as in great authority. And he said in all things the least quantity is the lighter to bear, only in sciences; for he who has the most of them, the lighter may he bear it. And it was asked of him what was the most commendable thing for a discrete man to have, and he answered that it should abide with him if he were escaped out of a drowned ship in the sea. And he said men ought to love to learn the best of the sciences, as bees love the sweetest of the flowers. And he had a noble and worthy heritage, of which he let others have the governance, and would not go thither himself, and it was asked him the cause. And he answered that he who often goes to see his heritage has more displeasures. And he said the tongue of a fool is the key to his secret. And he said to one who was slothful and would not learn, \"since thou wilt not take the pain for to learn, thou shalt have the pain to be lewd and uncivil.\" And he kept himself from the fellowship of him who knows not him.\" They who are daily inclined and utterly disposed to vices may not increase in good nor profit in science. And he said if thou wilt abandon thy body, all will be the worse for thee, both in health and in all other things, and at last thy soul shall be damned. Therefore, he that is entirely inclined to fornication may not be praised nor come to a good end. And he said, a merry man will not easily be angry; an alterable man may not well be envious nor a covetous man content with his riches. He is proved and tried by his works as gold by the fire. One of his disciples made to him an evil report of one of his fellows to whom he said, I will not believe thy evil words against him nor his evil words against thee. And he said, like as the rain may not profit the corn that is sown upon the dry stones, nor can study or experience correct a fool; a man's tongue weighs his wit or his folly. Experience ought to correct a man and help him to live well. And said wisdom makes riches seem fair and conceals poverty. It was asked of him what was fair speaking, and he answered to speak little and laudably, and to give reasonable answers. He wrote this to Alexander: You are a noble and mighty king, and more mighty than you were and will become, if you direct and govern well and justly your people. In doing so, the people will obey you. But if you are an extortioner and take all their goods from them, then you will be lord of the poor people, and then you will be like him who governs the domestic animals better than men. There is nothing more commendable to a king than to covet unfairly the goods of his people.\n\nHe said it has little truth desired to have more. He said reason makes a man more sovereign than beasts, and he who has no reason is but a beast in many things. The newest lord of sciences asked him what thing a man ought to learn first, it seeks. A soul, to whom he answered concerning the government of the soul inasmuch as it is everlasting and more noble than any thing we have, they asked how a soul may acquire sapience. He answered, as a sick man seeks his physician and as a blind man inquires about colors from those who see them. And it was asked of him how a soul might see herself, and he answered that a soul lacking sapience can see nothing, just as the eyes cannot see without light, neither themselves nor others. He said that all things have properties and the property of discernment is to choose well the good from the evil. And he said that lordships won by study endure hardships and pains and continue and prosper, while those who are lightly won and kept in joy and pleasure come to little profit in the end. We commonly see that towns where the inhabitants take great labor are well maintained and increase with great riches, but these towns full of pleasure and delights fall into ruin and destruction. He said, \"hasteness.\" \"Of speech makes men err. And I marvel how he praises one without cause, accepts it, and is pleased with all, while he of whom men speak evil without cause is angry with all. And look that you be not as a bulter who casts out the flour and keeps the bran. And men ought not to entrust the governance of the people to a child, to one who cannot meet the needs of the poor people to him who is covetous and will work without deliberation, nor to him who is vengeful. And said there is no difference between a child of age and a child of manners, as for condition, whatever age he may be, for the conditions of men are unknown and shown by deeds and not by age. And said it is necessary for a man, if he will be good, that he be able of himself to know truth and do it, or else learn it from others; for he who cannot understand it of himself nor learn it cannot be good. And said goodness is divided into three manners, the first is\" In the body and the second in souls, and the third in the operations of which the most noble is the goodness of the soul, for in sight we find and know its virtue, and its form in good deeds. A man finds sympathy and good conditions in long learning of very science. And there are many persons who know the good works and do them not, who resemble the sick people who ask help and courtesy of the doctor and do nothing afterward; therefore, bodies are without health, and souls without blessedness. One may know the inward dispositions of a man by his outward actions. Well doing is a laudable thing, nonetheless, it is somewhat hard to do, but one can easily do evil, as a failure of the archer's aim is no wonder, but the pitfall is a great mastery. And in various ways we can be evil, but we cannot be good in one way. Deficiency of wit causes many harms and makes many men fall through ignorance. And said old people love to gather and so do children, for old people have their delights in various ways. And said a great comfort of men's felicity is to be well friended, for a man without companions cannot have whole felicity. And said every man who needs friends, whether he stands in good or bad condition, they are to help him, and if he stands in bad condition, they are to help him resist inconveniences that might fall. And said none has delight in justice but the just man, none has favor for mercy but the wise man, and none loves friendship but the true friend. And said the wicked men sustain their perils by their bodily strength, and the good men suffer their perils patiently by the virtue of their souls, which patience comes not by the might of arm or hand or any other member, but only by the grace of the soul. trusting therefore to come to blessings in the world, he wrote to King Alexander in this form: you ought to obey well the commandments of God, for He has given you your desires and that which you have asked of Him. And he said, \"wisdom is life and ignorance is death. He who is wise is alive, for he understands what he does, and he who is ignorant is dead, for he does not understand what he does. And he said, \"ancient times make works old and bring nothing but a name, which remains in the hearts of successors. It is not enough to conquer good reputation and thereby endure nobility. And he said, \"lying is the sickness of the soul which can be healed only by reason, which never dies. And he said, \"a much wiser man is he who does not pronounce judgments until he is present and understands them. And the best speaker is he who speaks not until he is well prepared what he shall say.\" The best workman is he who begins not his work until he has thoroughly disputed and weighed it in his heart. No one should have as much thought given to it as the wise man, for it is necessary for him to be pursued and certain of his works. And men are more inclined to covet than to reason, for covetousness has accompanied them from their childhood, and reason does not come to them until they reach a mature age. Children have their masters, who teach them what is good for them, but they only think about the labor and pain of their learning. Aristotle, when Alexander was asking him questions about the governance of lords and people, gave good answers to him. But Aristotle did not give reasons without cause, and it was asked of him why he had struck the child. He answered, \"This child is like and capable of being a great lord and a mighty king, and I have struck him only to keep him humble.\" \"Makeness for he shall be a source of pride to his son. And he said if you can direct another, direct him as you do yourself. A young man asked him why he was so poor, to whom he answered, \"My poverty has not offended me, does me no harm, but yours has and will do enough harm. And he said the realms are maintained by the laws ordered by the king and princes. And he said the kings and princes are sustained and upheld by knighthood, and knights are maintained by money, and money comes from the people. And he said the people are governed by justice, without which no realm may prosper.\n\nAlexander the Great was the son of Philip, king of Macedonia. Philip reigned for seven years. And the said Alexander began to reign in his eighteenth year. And he said to his people in this way: \"Fair lords, I will in no way be contrary to your wills or your deeds, but I show you that I hate frauds and malices. And as I have loved you during my father's life, so I will do in the time coming.\"\" I advise and pray you to fear God and obey him as sovereign of all, and choose him as king who will best promote the good estate of his people, and be most benevolent and merciful to the poor, who will keep justice and protect the weak against the mighty, and dispose for the public good, and who will not be slow to keep and defend you. By whom will you be defended, and all evil and harm by his good deeds will be destroyed. Him who most strenuously puts himself forth to destroy your enemies should be chosen as king, and none other. When his people had heard and understood the great reasons and received and receive your good counsel, they were greatly amazed and answered him thus: \"We have heard and understood the great reasons and have received and will receive your good counsel. Therefore, we will and beseech you to reign and have.\" During your life, my lords, we hope that there is none who has deserved to be our king more than him. And thus, you chose him to be your king and your lord, and crowned him and gave him your blessings, praying to God that He would bless and maintain him. To whom he said, \"I have heard the prayer that you have made for me, asking God that He will establish the love of me in your hearts and minds, and that by no means will He allow me to act against your prosperity or to my dishonor.\" Shortly after, he sent letters to all the princes and good towns of his realm. And whoever he had sent letters to, one day King Darius of Persia and Media sent to Alexander for tribute, just as his father had done. He sent him word that the one who laid that egg is dead. And after this, Alexander made great conquests, and when he had conquered India, he went to a country called Bactria. When they learned of his coming, they sent many wise men to him who welcomed him and said, \"Sir Alexander, you are welcome.\" haste has no cause to wage war upon us or be ill-willing, for we are both poor and meek and have nothing but wisdom. If you wish for her, pray to God that He will give her to you. By battle, you shall not have her. And when Alexander heard them say so, he made his entire eastern army halt and remained within the said countryside to inquire further about the truth. When he entered within the same grounds, he found many poor people, women and children, all naked, gathering herbs in the fields. He asked them many questions to which they answered wisely. Then they said, sir, we ask for nothing other than that you grant us everlasting peace. Alexander answered and said, how can a man make other men's lives everlasting when he cannot prolong his own life an hour? And that which you ask of me is not in anyone's power who lives. Alexander said to him truly you have good knowledge of this matter, why then do you trouble yourself to destroy the whole world and gather all worldly treasures, and yet you do not know when you must leave them? Then Alexander said to them, I do not do all these things that you say of myself, but God has sent me through the whole world to exalt and magnify His law and to destroy those who do not believe in Him. And sometimes Alexander went disguised, visiting his lords and inquiring about their deeds. And on one occasion he came into a town of his own, and saw two men of the same town before a judge. One man said to the judge, Sir Judge, I have bought a house from this man, and long after I found a treasure within it which is not mine, and I have offered to deliver it to him, and he has refused it. Therefore, sir, I beseech you that he be compelled to take it, for as much as he knows it is not mine, for I have no right to it. Then the judge commanded his adversary to answer. the same thing, Sir Iuge stated that the treasure was never mine, but he had established it at that place for those who would have established it there. Therefore, I have no right to take it. And they both requested that the Iuge take it for himself, to whom he answered and said, \"since it is as you say that you have no right to the heritage that has long belonged and still belongs to the place where the treasure was found, how could I have any right to it who am but a stranger in this case and have never heard of it before? You would excuse me from this and give me charge of the treasure, which would be unjust.\" Then he asked the one who had found the treasure if he had any children, to which he replied he had a son. He asked the other in the same way, and he said he had a daughter. Then the Iuge said and ruled that a marriage should be made between them and that they should have the treasure through this means. When Alexander heard this judgment, he was greatly astonished and said to the Iuge, \"I believe that there\" Alexander remarked that no judge in the world was as wise and true as you, and the judge who did not know him had asked him whether any judge would have acted differently in various lands. Alexander was greatly astonished when the judge, marveling at this, asked him if it rained and shone in those lands as though he were suggesting that God would send light or rain or other good things to those who did not possess right and true justice. Alexander was even more astonished and said that there were few such people on earth as those in that land. As Alexander left the land, he passed through a city where all the houses were of equal height, and before the door of every house was a large pit or grave. Alexander was greatly astonished and asked the inhabitants why such things served this purpose. They replied that love and justice cannot coexist in such height. Long ago in a town among the people, and they said that the pytes or graves were their own houses to which they should soon go and dwell until the day of Judgment. Regarding that they had no judge, they said that they made good justice for themselves, therefore they needed no judge. Then Alexander departed from them, pleased, and before his death he wrote a letter to his mother, desiring her not to mourn for him. Soon after, Alexander died and was put in a golden coffin, and was buried in Alhambra with great reverence by kings, princes, and other great lords who kept and fulfilled his testament as he had ordered. Then one of the greatest lords among them spoke up and said, \"Those who never wept for other kings should now weep for this one. And those who never marveled at adversity should now have great marvel at the death of this king. He desired the other lords to say some comforting words to the people. \" One of them said that King Alexander was greatly dismayed and troubled for his death, as for the death of the worthiest king that ever was. One said that King Alexander was wont to keep gold and silver, and now gold and silver keep him. He said this because of the chest that his body lay in, which was of gold. Another said that Alexander had departed from sins and filths, and now his soul is with the good souls which are purified. Another said that Alexander was meant to chastise all men, and now he is chastised. Another said that the kings used to fear him, and now the poorest man in the world does not. Another said, \"Yesterday, all the earth could not contain Alexander, and now the length of his body contains him.\" Another said, \"Alexander could have spoken here yesterday, and no one dared speak against his will, but now every maid may speak and he hears not.\" Another said, \"The greater and more excellent the state of King Alexander, the greater is the occasion for his death.\" Alexander was grave and pitiful. Another said that saw him not yesterday feared him greatly, and now sees him not. Another said Alexander was he whose enemies dared not come near him, and now his friends despise and will not see him. When Alexander began to reign, he was only eight years old, and he reigned for seventeen years, of which he employed nine years in battle and conquering, and eight years he rested visiting the grounds and lands he had conquered. He had victory upon twenty-three thousand languages, and in two years he sought all the east and west. The number of his knights were commonly of his retinue, and at his wages 313,000 thousand without yomanry and other men necessary for his wars. He died in the age of thirty-five years, and he was of swarthy complexion, his face full of pocks. One eye was gray, and the other black, small and sharp teeth, a visage like a lion, and of great strength, loved war from his childhood to his life's end. He commanded that: people should worship God and keep themselves from sin.\nAnd he said the world is not sustained but commonly by science. And the realms are not directed but by the same. And all things are governed by reason. And he said wisdom is a messenger of reason. It happened that Alexander passed through a town where eight kings had ruled before. He asked if any of their kindred were alive, and they of the two said yes, a son of one of the kings. And Alexander desired to see him, and the people said to Alexander that he was ever in the charioteer's place. And Alexander went to see him and asked why he remained in the charioteer's place and why he would not take upon himself such an estate as his father and ancestors had, as other men do, seeing that it was the will of all the people. And the young child answered and said, \"Righteous king, I have here a thing to do which I have done, I shall do your commandment.\" And Alexander asked what thing it was that he had to do there. And he answered, \"I am a eunuch.\" I cannot find a way to distinguish the bones of my father and my ancestors, kings, from one another. Then Alexander said to him, \"You ought to acquire respect in this world, and if you had courage, you could have all your father's good and of your predecessors, along with all their honors.\" The young child answered and said, \"I have a good heart.\" Alexander asked him where, and he replied, \"Because I have found life without death, youth without aging, riches without power, joy without trouble, and health without sickness.\" Alexander said, \"I have none of these things.\" The child said, \"If you want them, ask him who has them, and he may give them to you and none other.\" Then Alexander said that he had never seen such great discernment. Alexander was in a certain place every day to hear the complaints of every person. And it happened on one day that no one came to complain to him. and therefore he wouldn't have that day put in the name of the days of his reign, and when he was ready to fight with King Dare, it was told to him that the same Dare had with him over 300,000 good fighting men. Whereas he answered and said, \"A good cook ought never to be ashamed to see many sheep among other beasts, and the patricians and prelates who were at that time came and said to him, 'God has given the lordship upon many realms and countries to you in order that you should have many children begotten of your body for the succession after your death.' To whom he answered that it would tear him to great shame that, having overcome all the mightiest men in the world, he should be discomfited by women. There came to him a poor man, well and wisely speaking, who was poorly dressed. To him Alexander said, \"I marvel greatly that your clothing is not in keeping with your speech, for there is a great difference between them.\" The poor man said, \"O mighty king, I can learn to speak and reason with myself, and you can reasonably clothe me.\" Then Alexander had him clothed in one of his best gowns.\n\nA thief passed before Alexander, who was going to be hanged, and he said, \"O worthy king, save my life, for I deeply regret my misdeeds.\" Then Alexander commanded that he should still be hanged while he had good repentance.\n\nAt one time, someone asked Alexander for ten pieces of gold. To whom Alexander said, \"You are not worthy to have so much. And you said to him again, 'Sir, if I am not worthy to have so much, yet are you able to give it to me.' And Alexander asked Aristotle what a good and manly king ought to do continually. He answered that he ought to think every night about the good governance of his people and put it into effect the following day.\n\nIt was asked of him what is most delightful in conquering lands and countries, and he said the most delightful thing was to give. And he asked Aristotle for advice on how to be governed, and Aristotle replied, \"Order your household, for you have many servants and subjects, and you can effectively rule and govern them. Appoint a procurement and receipt of your great wealth, which spends discretely and notably.\" A patriarch asked him what he would do with so many men he had. He answered, \"I, as a lord, can easily forbear from being lord over my servants. And two men of opposing views came before him. He said, \"The sentence that pleases one will displease the other. Therefore, consent to the truth and it will please both of you.\" It was asked of him why he worshipped his master more than his father, and he answered, \"For as much as I have eternal life from my master, and I have life from my father only for a certain time.\" Daughters were taken, it was told, that they were right fair, and therefore he would not let them depart, saying that great dishonor was upon him if he should be overcome by women in his prisons. And it happened that one gave a long sermon before him, which annoyed Alexander greatly. He said, \"The predicant is not to be praised for enduring over the power of listeners, but it is good to endure after your ability if they hear it. And it was asked of him how men might acquire the love of other men. He answered by doing them good or at least doing them no harm. And he said, men sometimes gain more through their enemies than through their friends. And it was asked of him how he might be so mighty considering that he was so young in age. He said, \"For as much as I have traveled to acquire friends and give to my enemies, and by this manner I have power over them all. And said it is a great thing to conquer yourself.\" Greet a man more to lose friends and more than to lose his son or his treasure. And he said, the friends acquired by good deeds are better than those acquired by force. And on a time, as Alexander went to sport himself privately, certain men being at a window cast water upon him, thinking he had been one of their fellows. And when they saw that it was Alexander, they were greatly afraid. And Alexander said to them, \"Be not afraid, for you have wetted none but me, whom you thought to wet.\" And as Aristotle taught many kings' sons with Alexander, he asked one of them, \"What shall you give me, who will be a king?\" The one replied, \"I shall make you my great governor.\" And he asked another, \"What shall you give to me, who will be a king?\" The other answered, \"I shall give to you half my realm.\" And he asked Alexander, \"Who answered him thus: 'Master, inquire of me no such thing today, for when I shall have it, I shall think that I never thought otherwise, if I reign as you say, then I shall.\" do as you shall see and think it capable, and Aristotle said to him, certainly I well know that you shall be a great and mighty king, for your face and nature show it so. Alexander said to one who had long been his lieutenant and had never reproved him for any vice, \"Why, sir, said his lieutenant. Because, said Alexander, I am a man as another and err and have often erred since you came into my service, and you have seen no fault in me. Therefore, you are not such as I ought to have as my lieutenant, for you are not wise if you have seen and known my faults and not corrected me. And he said, reason does not hinder the acquisition of science but sloth discourages it. And some asked a wise man named Nicomachus what was the cause that I obeyed Alexander so lightly. And he said, because he was virtuous, he had kept justice well, and had been of good conversation and of right excellent government. And there were two. men asked each of them to have one of their daughters from a wealthy woman, of whom one was wealthy and the other poor. The father gave the daughter to the poor man. Alexander asked him why he did so, and he replied because the wealthy are ignorant and tend to become poor, while the poor are wise and able to become wealthy. Alexander asked a wise philosopher how a realm could be well governed and maintained. He answered through the obedience of the people and the justice of the king.\n\nIn battle, Alexander fought against many women who came to the same battle against him. He withdrew hastily and told his men that if they won the battle, it would bring no honor to them, but if the women won, it would bring perpetual shame. Therefore, they should not fight against them as long as the women were present. He also warned it was dangerous for a man to remain so long at sea, as storms and tempests could overtake him. It would be wise to depart. During fair weather, it is becoming of those who dwell in princes' and kings' houses to say. And he said it is a foul thing for a man to have great words without effect, and it is fair for him who puts his works before his words. He said the greatest and most laudable liberty that is to a man is to keep himself from courtship. And when his father commanded him that he should gladly hear the commandments of his master, he said he would not only hear them but he would fulfill them with a willing heart to his power. And he said it is worse for a man to have a defect of discretion than of riches.\n\nTholom was a right wise man and well understood, and in particular in four sciences: writing, geometry, music, and arithmetic. He made many good books among which one is called Almagest, which is of astrology. He was born in Alexandria, the greatest city that is in the land of Egypt, and there he made his considerations in the time of King Adrian and made his decisions upon it. \"Considerations at Rodes [he was not king altogether that many persons called him king. And he lived 76 years. \u00b6 He said he is wise who disposeth his tongue to speak of God and he who knows him not is the most fool of all. \u00b6 He said he who is encircled by his will is near to the wrath of God, and the nearer a man approaches death, the more he ought to labor and toil to do well. \u00b6 He said sapience abides no longer in the heart of a fool than a fleeting thing that may not tarry in any place. \u00b6 He said good sense and good discretion are companions. \u00b6 He said a man of good sense cannot die, nor a man of good understanding can ever be poor. \u00b6 He said sapience is a tree that grows green in the heart and bears fruit in the tongue. \u00b6 He warned beware thou dispute not with him who has no knowledge nor give thy counsel but to him who asks it, nor tell thy secret but to him who can keep it. \u00b6 He said he who will live well ought not to keep in his heart all his adversaries.\" And said the master of a great house has many melancholies. And said speak wisely for yourself as well as for all others. And said if you cannot avoid being angry at times, at least let your anger not last long. And said he who asks counsel of a wise man and does what he advises, whether it turns out well or ill, ought not to be blamed for it. And said it is better for a king to direct his people than to have great wealth of knights. And said certainty puts a stop to sorrow and fear prevents gladness. And said the words of God avail not to those who have put all their heart into the world. And said it is folly for a man to think much about things that pass his understanding. And said men are of two natures; some will never be content, however much they find, and some other seek and find nothing. And said men acquire and get money, and money is the cause of acquiring and getting. \"And said he that the science which exceeds his witte can be likened to a feeble shepherd who has a great heap of sheep in his keeping. And said he that one who is exalted in his lordship is more bound than a captive. And said thought is the key of certainty. And said the refusals of a miser are better than the largesses of a prodigal waster. And said thou canst do nothing so acceptable to God as to do well to him whom it has offended. And said if you will be wise, be not in fellowship with fools, but be ever in fellowship with those who are wiser than yourself. And said the soul cannot be deceived until the body takes its end. And said folly is the greatest enemy that any body may have. And said good will is the foundation of all good works; good works are the messenger in the other world. And said he who keeps the good opinion.\" A king in his kingdom can be damaged and hurted specifically by five things, the first is by excessive dryness, as three years without rain, the second is by expecting more than his livelihood comes to, the third is by having too many women, wine, and hunting, the fourth is by having evil manners and wicked conditions and being cruel and vengeful, the fifth is by having many enemies. The most notable manners and conditions and the most profitable is to be liberal and true to one's word. A liberal man may not live in vain. A true speaker may not be ashamed of his speaking. A meek and lowly man cannot be hated. A sober man cannot be sick. And he who well and diligently understands to his business may never repent of it and brings him to good perfection. A king or a prince ought not to trust those that Displease him not in him who is covetous in him who has come from great poverty to great riches in him, from which he has taken the goods and lordships in him that have suffered my damages and hurts for the royal majesty and order. Nor in him who has made any alliance and promise with his enemies. He ought to be wary that he gives no power to such as those above mentioned.\n\nAnd he said it is an impossible thing that a man may keep himself from falling into some fault when exalted with a king in great magnificence without merit.\n\nAnd he said when a wise prince knows that any of his men have offended against him, he ought to inquire into the truth of the deed and the quantity of his transgression, and if it was done willfully or in ignorance, and if he was wont to do so, and if he is likely to fall into it again, and upon every one of these points to remedy hastily.\n\nAnd he said the king's servants ought to show in serving him their good virtues, their faith, and nobility. They should present themselves to the king to enable him to better know each one and treat them accordingly. He said that a king who favors and cherishes the unfaithful and wicked over the good and true is not truly a king, for he is unlikely to reign for long. He said that if a king's counselors, his physician and his confessor, engage in matters unrelated to their offices, the king will continually suffer harm, both physically and spiritually, and be likely to meet a disgraceful end. He said that he who speaks truth to his physician and he who counsels with his friend and does not tell him the truth of his counsel destroys himself. Assaron said that a king should not entrust to another the matters that are necessary for himself to attend to. Assaron also said that the most secret counsel of a king is his conscience and his good deeds are his greatest treasure. Of all men, the truest is the best, and the richest are those who are truly and genuinely. And said a king should commit his business to him who has proven in faith, wit, and good governance, and if he can find no such one, take him who has ever been conversant with wise men. And a wise king of good understanding advises and helps much his counselors. And when a king of good discernment has to do two right but hasty things, he should begin with the noblest and most profitable. And if they are both of equal estate, begin with that which can be recovered in time coming. And he said a king's measures and other dignities are gained by good measure, for outrageousness is not enduring. And he said it belongs to conquering kings to set and keep good justice in their realms and other lordships acquired, and although it is a grievous thing. A thing to inquire about them is more grievous and more chargeable to keep them well. He said that the most complete in wit is he who knows himself and does not depart from the obedience of good for any occasion that comes to him and who continually thanks him for the goods that he has sent him. He said that an evil law and the love of a scoundrel lasts no longer than the shadow of a cloud. Assarus said that a wise man enforces himself to flee and withdraw from harm. And the fool does great pain to hide it. Assarus said that when a wise man, who is counseling or an officer to a king, sees that the king will do or say anything damaging and harmful to him or to his realm or to his people and subjects, he should address it to remind him of good examples of chronicles and histories of his noble and wise predecessors concerning that purpose. Leman was born in Ethyope learned science in Astyan's land during King David's prophecy. He was bought as a slave by a Jew for thirty marks. His master played dice happily, and a river ran before his gate. Once, as his master and another man were playing dice, they wagered that the loser would do the winner's bidding or drink all the water that passed before his gate. When his master lost, the other commanded him to give him all the valuable goods or drink all the water of this river. The loser asked for a day's reprieve to consider his options. The other granted it, and he remained in his house, pensive and deep in thought about how to escape this danger. As he was lost in thought, a leopard appeared. his servant and messenger came home and brought to his neck a bundle of wood and sold his master, who gave him no answer for the thought that he was in - for so it was his custom to reason with him for the good words he found in him. And then Legion said to him master, who has angered or grieved you, and he answered nothing again. And then Legion said master, tell me the cause of this sorrow and woe, for I shall quickly remedy it if I may. And then his master recounted to him all the fate as is said before. And then Legion said to him that he should in no way be ashamed, for I will give him good counsel. Thou shalt command him, said he, if thou shalt drink that the river contains now this present time, or else all that thou shalt run and come continually, and I well know he will say that thou shalt drink all that it contains now. And then thou shalt say to him that he should stop and make the river stand still without running any more and that thou art ready to drink it that it may not pass over thy head. The master heard his bondman's counsel, and was greatly comforted. On the morrow, he said to him who had won the dispute, and in this way, he escaped from danger. Thereafter, he freed a franchised limb and made him free who had been bound and a thrall. He gave him much goodwill and was reputed as a wise man. One of his companions of old met him once and demanded of him, \"Art thou not he who used to keep sheep with me?\" He answered, \"Yes.\" The other asked, \"Who has put you in this estate?\" I shall tell you,\" said Leman, speaking the truth and not intending unprofitable things. A voice appeared to him which said, \"Will you be a great lord on the earth?\" He answered, \"If God wills it, I will obey Him, but if He will give me the choice and my pleasure.\" I will, pease. One asked him why he would not be a king, he answered, \"If I rule justly, I may not escape the hate of\" Many men, and if I disagree, I shall withdraw from the way of paradise I had rather have sufficiency with poverty and the bliss of that other world than to be highly raised in this world. And David was in a place where many spoke a language that Legmon still spoke, and he asked him why he did not speak like others. He answered because there is no good word but of God, nor any good deed but to think on God.\n\nAnd this Jew, who was master of Legmon, gave him much good which he distributed in alms and lent it to poor, needy people without interest. And therefore God multiplied his goods greatly. And it is said he left all his riches and made himself a recluse in a solitary temple until his death, and there preached many fair things and wisdoms to his son.\n\nAnd his son, take abstinence and restrain your will, for if you desire the world and the diverse adventures that daily come in doing offenses against God, you desire but\n\n(Note: The text appears to be cut off at the end.) \"death/ therefore enforce thee to eschew the evil will and follow the good, for the good mortifies and destroys the evil. And said sometime, speak ever of God, and God shall put ever good words in thy mouth. Sone set always thine own works before thine eyes and other men behind the apart. Sone when thou seest any sinner, reprove him not of his faults but think on thine own, which thou shalt give an account. Sone employ not thy courage in the love of this world, which is a thing that passes and deceives all them that trust in it, and hold the content with little, and covet not the goods of others. Sone set temperance in thy living, and be replenished with sapience and converse with wise men, and so mayest thou get wisdom. Sone be simple in doing, thinking much and few words, but if they be true and be no great laugher and be no displeaser nor mocker of other, be still and not full of language. Sone beware that the\" Cock be not earlier awakened than thou. And fear God and keep thee from vanity. Be wary that thou be not deceived to believe thou hast in that thing which thou hast not thought men bear it on hand by flattery. He who loves God best fears him most. Learn goodness and teach it forth to others; for doctors and teachers what their teachings are like springs, from which the people are continually served and yet they abide always full. And know thou that if a fool speaks, he shall be mocked for his uncouth speech; and if he is still and speaks not, he shall think some evil; and if he does anything it is evil and wastes his time; if he sets himself to study, he shall lose his dispense and shall not profit; if of a nature he is rich, he shall be proud and presumptuous; if poor, he shall fall into despair; if thou hast any good garment, thou wilt be proud of it; if thou demand anything, thou shalt ask it curiously; and if any man asks anything of thee. A man who borrows will deny it if asked. If he gives something, he will reproach the giver when he is merry or joyful. It is out of measure for him to thank a man when he is merry or joyful, and when he is angry, he is likewise unresponsive if men tell him any secret. If he has power or might, he will secretly seek occasion to do evil and treat his subjects with violence. If a man corrects him, he will not do it for him but will hate his corrector, and his fellows will hate him. If he speaks, he will be heard, but if others speak, he will not listen. If men pray him to pardon another, he will not do it; he loves deceit more than truth. A man may not change his opinion for eternity; he will have it by himself and regards any evil as well done. If he studies or speaks with wise men, he will not make himself or take heed to them, and if he is with a fool rather than himself, he will defame and mock him. He shall command to do well and will do the worst he can. He will command them to speak truth but will lie. His deeds will be contradictory to his words. If you are rich, he says you are a user. If you are poor, he will do well. If you do evil, he will defame you. If you give to him, he will call you a waster. If you give nothing, he will hold you for a knave and niggard. If you are good, he will say you are the best. Whoever draws him from his company, he says he does it for pride. But the wise man is of contrary conditions. He has controlled justice, forgiveness, and meekness. He can speak well and stay in place and time. He knows and does well. He has his servants in his presence and power. He is liberal to demander. He is wise in speaking and well understanding the words of others. If he learns, he will ask good questions. If men do him good, he will thank. him who tells him his counsel he shall keep it secret and trust well in others if he gives gladly without reproach he does well to none other man but as he would be done by if he is rich he shall not be proud of it if he is poor or rich he shall not forget God he always profits in science he gives credence to him who teaches him he shall not grudge a greater nor despise a lesser he asks for nothing unless he has right to it he is agreeable in his answers and says nothing unless he knows it well he hides not his science: the more he accompanies men, the more he loves them he constrains his will to truth whether it will or not he corrects himself giving example to others he is lightly turned to do well if he bears witness it shall be true if he is a judge he shall judge and do all things truly if men do him harm he should do good therefore he covets not the gods of others he reputes himself as a stranger in this world. Thinks not but on his departing,\nhe does well and commands others to do the same. He defends evil and keeps himself from doing it, and that lies in his heart. The tongue pronounces and his deeds agree with his words. Some understood wisdom and exercised it without thinking of other things, for when you have obtained it, you will be ever in joy and know that it is not obtained but by goodness and by good keeping of the tongue. For the tongue is the door of the chamber of wisdom, where every man may well enter, if it is not shut; and therefore men should keep well the key, that is to say, the tongue, more beseechingly than their gold or silver. Some do not lose your own things for the keeping of strange things, for your proper things are your goods which your soul shall bear with it. And the riches that shall abide after your death shall come to others. Some have mercy on others, and he who has mercy on them will have it. Mercy on yourself. Be content with what you have without coveting others' goods or what you know you cannot have. Receive patiently the words of correction and preaching, though they may be hard and grievous. He is very unhappy who does not hear and understand, and yet he is more unhappy who hears and understands and gains nothing from it. Accompany those whom God loves. Yield thanks to our Lord God for the goods he has given you in humility and depart from those who are needy. If you have done any good that seems good to you, give no praise or credit to yourself for it, for you do not know if God is pleased with it all. In every work there is commonly something contrary and the adversary of the work is proud and haughty. Covet not the delights of this world but only those that bring you nearer to God. Trust in God and love those who obey him, and hate those who do not. Disobey him not. There is nothing more acceptable to God than good understanding, and this is in ten conditions. That is to wit, not presuming himself in well-doing, being content with things necessary to life, giving of his goods for God's sake, willing to worship himself, keeping himself from doing shameful things, gaining knowledge and learning every day of his life, and keeping himself from anger. In giving his love to all who desire it and reckoning himself worst and the other better, for men are of two kinds, some good and some bad. Therefore, a man should humble and meek himself to both, to the good in prayer, asking God to make him similar and like to Him, to the evil for as much as it is not known whether his goodness is hidden in him and he will not show it through vain glory. Doing these things, a man is reputed for sage and wise. Some worship God and pray that He will keep them from having an evil wife, and He will teach and inform her. for there is no other remedy. Show yourself to others as you have learned, and do not fellowship with shrews, lest you become one of them. Have you not acquaintance in the house where you live this day and die tomorrow? Therefore, habituate yourself with the wise continually, for God enlightens their hearts by words of wisdom in such a way that the goods under the earth are moistened by rain and dews. And some men say that Lemmon is buried in a town called Caravall between Mesquite and the march. And there are buried 70 prophets who died after Lemmon; the children of Israel kept them in captivity so long that they died of hunger. And Legmon, night his death, wept sore, and his son asked him why he wept for fear of death or for sorrow that he had to leave the world, he answered, \"I weep for none of these two things, but I weep because I see no man come back from the way which I saw none return.\" I bear little company with me and am charged with many great charges, and I know not. whether I shall be accused and discharged or not when I reach my destination, and he said to his son. Son, you ought to fear God and not only be worshipped by men. Son, when you come to a place where God is spoken of, stay there, for if you are a fool, you may be amended and become wise. If you are wise, you will increase your wisdom, and if God sends them any good, you will share it. But if you haunt places where God is not spoken of, all the contrary will happen to you. Son, be afraid of the Lord's vengeance as much as you can and fear Him and consider His great power and might.\n\nAnd he said, in giving liberally, a man makes his enemy his friend. Just as by pride a man makes his friend his enemy.\n\nAnd he spoke the word shows the wisdom of the man, and therefore a man should be well advised about what he says.\n\nAnd he said, a true man rests in his truth, and the reward of a liar is that he is not believed of that which he recounts.\n\nAnd he recounted... tell nothing to him who will not believe the thing that you know well shall not be granted to him. Promise nothing but you may and will hold and keep it. And you ought above all things to flee the company of a liar. And if you may not avoid his company at least beware that you believe nothing that he says. And soon set not yourself in the highest place, for it is better that you be taken up from the lowest place to sit in the highest, than to be taken from the highest and then be set all beneath. And soon I command thee that you fear God above all things, for that thing is righteous and profitable to you. Do so that all your thoughts are always in him and your words seemingly, for the speaking and thinking in God surpasses all other words and thoughts, as he himself surpasses all other creatures. Therefore, men ought to obey him, notwithstanding anything else that they are constrained to. Soon make your prayers. And prayers are due to Him. For prayer is a ship that is in the sea; if it is good, it shall be safe and all that are in it, and if it is evil, it shall perish and all that are in it. And a man may easily find his living and necessities in this world, which is a little duration for us creatures, but a man should prepare himself for necessary things to bring with him when he departs.\n\nAnd he said, how may a man make another change his will who cannot refrain from his own?\n\nAnd he said, God's will is one of the goods whereof God is served and gladly receives things lovable by Him. A courteous answer ought to be more highly prized. If you have to send any message or legacy, send a wise man; if you cannot send one, go yourself.\n\nAnd he said, do not believe him who lies to you on behalf of another man, for he will lie in the same way to another man.\n\nAnd he said, it is easier to change mountains from one place to another than to make them high. Understood that none intends this. And said, do not do that of which you should be ashamed to see another do it. Two patients are in this world, of whom one is he who sees and endures patiently that which he hates, and the other is to restrain his will. There are three estates of men known, but in three ways: the patient is not known but in adversity and in anger; the valiant man is not known but in war; and friends are not known but in necessity. Of all other manners and conditions, the worst is a man to suspect his friend and to discover his secrets; to trust and have confidence in every man to speak unwisely and to be in danger from evil people for the sake of temporal goods. And he said, the mind is the mirror of the man in which he may behold his beauty and his filth. And he said, beware and keep from being suspicious, for suspicion takes away love from people. Wit without doctrine is a tree without fruit. \"say I am joyous and willing to be generous and receive generously, making a man beloved by all. The philosopher says: when men grow old, their virtues are disparaged, and the rich are more fearful than the poor. He also said that a noble death is preferable to base dominion. He said that the greatest and happiest state of a man is to have a good fellowship, now more than to accompany it with good people and you shall be one of them. One of the greatest vices and iniquities of the world is to do vice to an impotent person. He said, if you have committed any trespass or sin, repent one night without delaying until the morning. He said you ought to thank him who does you good, of whatever condition he is, if he does it willingly and in good intent. He said he may not know or perceive many things that cannot be known or perceive himself. He said, if you want enduring.\" Long have you, with another, endeavored to instruct him in good manners. And said, if a king is just and rightful, he shall govern and be lord over the hearts of his people. If he is otherwise, though named a king, yet will they have their hearts with another.\nSargas says that the works of this world are addressed by two things: one is the science of which the soul is addressed, and the other is the senses of which both soul and body are addressed. And said, men live to do much harm and evil when they doubt and fear our Lord. And said, nobility of lineage is much commendable to receive science. The intent of the man should be to refrain his courage from filth and foul things, for the good life makes the good reputation and causes a good issue. He is truly excellent who is honorable in all his dispositions and of whom the wit surpasses the anger. He said, let it suffice for you to be so wise that you can do well and keep from doing evil. There is no. A thing very evil for a man to be ill-entreated, and especially when he is issued from noble and good lineage. It is said that knowledge is a most honorable and profitable thing. For by it, goods of this world and of that other are obtained. A man will want nothing from his prince except what he has acquired by speaking the truth and by his good works. He is a good lord who takes pains to keep his subjects in such a way as he keeps his own body, and who is not so rigorous and oppressive that they are compelled to leave his lordship, nor so debonair that they despise his commands. The most courteous giver is he who gives without being asked. In whatever place you be with your enemy, be it in merriment or otherwise, make constant watch over yourself, for though you may be stronger and mightier, yet labor continually to make peace. It is a great pain to the body of a man to be ill-treated. \"It is a grievous thing for a wise man to teach a fool. A suspicious man can never have a good life. He is ignorant and unkind who cannot give thanks for the goodness done to him, but he is more unkind who denies it to others. He who demands only reason can overcome and vanquish his enemy. Thesesyllus said, \"You ought to love better the rude words that are profitable and true than the sweet words that are of deceit and flattering. Some men put poison in sweet drinks, and the medicines that heal people fastest are bitter and of evil savour. It is a foul thing to be so curious for the feeding of the body that it hurts both it and the soul. And a ship does not take to the sea without seeing that it has a favorable wind, nor should a man dispose himself to any manner of works without it being favorable for the soul. You ought to do\" that which is most profitable for the body and rather that which is most commendable for the soul, and not do the contrary. And he said that he who can well counsel another ought to counsel himself and have remembrance of the salvation of his soul, for it is a great vice for a man to worship and help another and despise and hurt himself. And he said that it becomes evil for a man who has a foul and unclean body to be clothed with cloth of gold or with cloth of silk. Right so it is a foul thing for one to have great beauty of body and face and be full of evil works. And he said that we ought, by reason, to keep our bodies clean, but we are more especially bound to keep and honor that which gives us knowledge of our Lord God, who is the wisdom of the soul, and not to harm or overcome it with food or drinks. And it was asked of him how a man might keep himself from anger. And he answered in remembering that it is impossible for him to always be obeyed but that he must sometimes obey and endure. that he shall not always command but be commanded. And also that God sees all things, and if He has this in consideration, he should not long be worthy. And he saw a great fat man to whom he said, thou payest the price to break the walls of thy prison. And said, what thou shalt correct nor show it not like him who would avenge himself on his enemy, but do as the physician who curiously speaks to his patient. And when thou shalt correct thyself, show thyself as the hurt man does to his doctor.\n\nSaint Gregory said, recommend to God the beginning and the end of all thy works. And said, study and travel to know all things and retain and hold with those who are most profitable. And said, poverty is evil but riches are much worse. And said, be patient and have reason in thy wrath and lie low in the stead of a candle, and presume not to be better than thou art but think thou art dead, regard thyself as a stranger, and thou shalt worship. And said when thy ship shall be laden with great tranquility, thou oughtest to fear being drowned. And said man ought to receive merely all that God sends him. And said the hatred of good men is better than the love of evil people. And said frequent and haunt the companies of wise men, not of the rich. And said despise not a little of good things, for they may greatly increase and amend. And said endure patiently without taking revenge.\n\nGalen was one of the eight excellent physicians above all other physicians. The first was Esculapius, the second Gorius, the third Mirius, the fourth Promedes, the fifth Plato, the sixth Esculapius, the seventh Hippocrates, the eighth Galen, who had none equal to him. He was born after the incarnation of our Lord 500 years, and he composed and made 3,000 volumes of books among which there are eight that are studied in such things as men. The desire to learn the art of medicine; his father was diligent in sending him to school and spent much on him, sending him to the country of Asia, in the city of Parga-me, Athens, Rome, and Alexandria, to find the best masters. There he learned physics, geometry, grammar, and other sciences. He learned physics from a woman named Cleopatra, who taught him many good herbs and beneficial remedies for all manner of sicknesses. He dwelt long in Egypt to know all these herbs and later died near the city of Alexandria, by the green sea in the marches of Egypt. In his youth, he greatly desired to know the demonstrative science. He was so inclined to learn it that when he departed from the school with other children, his mind was ever upon what his master had taught him. His fellows mocked him and asked him why he would not play and sport with them. To whom he replied, \"I take as great pleasure in recording my lesson as you do in your plays.\" Felaws had great marvel and said that his father was happy to have such a child, and put him in school, for he so loved wisdom. His father was a great laborer. His grandfather was a sovereign master carpenter, and his great-grandfather was an harper and owner of lands, which is the science of geometry. Galen was in Rome during the reign of Emperor Octavian, who ruled after Augustus. There he wrote a book on anatomy and many other treatises. Some say that a great part of his books were burned, among them some of Aristotle's books written in his own hand, and those of Dioscorides and Andromachus. He also advised the king of Greece to level hills and fill valleys, make plain ways in their countries, and build and fortify cities with large walls. He also suggested making rivers run through the two channels and in other places where it was necessary, and doing all other things that were for the common profit. In those days, they took more delight and pleasure in: The good rule and governance of their lordship was more important than the ease and pleasure of their own bodies. Their hearts were much set on having good universities and schools of great scholars, particularly in physics. They also ordered certain people in every country and region to gather herbs and bring them to the masters of physics for approval by experience. The approved herbs were then sent to the kings' closets and sealed with their seals, so they would not be changed. Galen said, \"Wisdom cannot profit a fool or understanding to one who does not use it.\" He also said, \"Heaviness comes from the things past and those to come.\" Galen was forty-seven years old when he said that many great lords were ignorant when they were more inclined to have fine horses and rich gowns & other jewels than to win good fame by good conduct. He also said that physicians were accustomed to having lordship. A governor should attend to the people and cause them to do things that are most expedient and profitable for their health. No sick person dared disobey his physician but should be compelled to obey him, hence they were more easily recovered and whole. Now physicians are subjects to the sick and are compelled to handle them easily and softly, and give them sweet drinks though it avails them little, resulting in more sickness and lesser health. At one time, those who were most sober in their meals and least drank wine were best beloved and most praised. Now, the most gluttons, and those who drink most often, are most esteemed and set at great lords' tables, which gives evil example to others. You may instruct all men except those who are shameless. A man who knows himself well has enough power to correct himself. A man can love himself so much that he is deceived by it, for we see many examples of this. That which seems good and is contrary. He is just who can do right or wrong and yet maintain justice. He is wise and discreet who knows what suffices to be known and does virtuously to every creature. Like a sick man who does not desire to depart from his physical self when he has recovered his health, which he could not do by himself, so a man ought to desire the company of a confessor for the health of his soul. He saw a man greatly favored and cherished by kings for the strength of his body, whom he said probably would repent in the end.\n\nIt was asked of one called Protege why his neighbor had caused him to die in black. He answered because no man should ask to learn wisdom from him. And many said the more good a fool has, the more foolish he is. It was asked of one Aristotle when it was good to lie with a woman. He answered at all times when a man wills to harm and injure. feble his body. And it was axed of Dionysius how he knew and perceived best his wit, he answered that I think I understand and know little. And the wise man who replies is better than the fool who agrees to every purpose. And there was a wise man named Aesop, who was a prisoner. His master asked him what he was. He answered, \"Ask not about my lineage, but ask about my wisdom and knowledge.\" And he was asked another named Sygonce, also a prisoner, who was to be bought by one who wanted him. He answered, \"I am nothing worth but you or some other who buys me.\" And another asked him if it was good that he should buy him. To whom he answered, \"I am nothing worth but you or some other who buys me.\" And another man prayed to God to keep him from the danger of his friends. And it was asked him why he prayed not rather that God should keep him from his enemies than from his friends. And he answered, \"For as much as...\" as I may well keep me from enemies in whom I have no trust, but I may not keep me from a friend whom I trust. It was asked of a wise man which are the most noble worldly things. To whom he answered, \"To love wisdom and to hate folly, not to be ashamed to learn.\"\n\nIt was asked of Archasam, which sciences children should learn. He answered, \"Those that cause them to hate ignorance in their age.\"\n\nIt was asked of another, why he would have no silver, and he answered, \"For as much as it comes to men by fortune and is kept by negligence and covetousness and is often foolishly spent to evil use.\"\n\nAnother said, \"The love of a fool will be more noisome to you than his hatred,\" and there was a man who said to another, \"I shall put my pain and diligence to destroy yours.\" He answered, \"I shall enforce myself to destroy your malice and appease your ire.\"\n\nAnd there came before a king three wise men: one was a Greek, the other a Jew, and the third a Saracen, of whom the said king desired that each of them One would share some good and notable science. The Greek said, I can correct and amend my thoughts but not my words. Then the Jew said, I marvel at those who say things prejudicial where science is more profitable. And the Saracen said, I am master over my word or it is pronounced, but when it is spoken, I am a servant to it. And it was asked one of them who might be called a king, and he answered, he who is not subject to his own will. And Assaron said to an evil payer who desired to borrow money from him, that he would lend him none, for he knows well that he could not displease him much in refusing the loan as in asking him for payment again. And the wise men speak with good deliberation, and the fools speak without consideration. And Teofrates said, he is in good condition who reports and says good things about others and keeps their defects secret. And it was asked of Discony what things were most necessary for a man to keep himself out of other people's danger, and he answered, if He is rich if he lives moderately, and poor if he works diligently. Nicomachus said there is no better doctor than discretion, no better preacher than one who is rightly corrected by time. It is better to learn from others than for others to learn from him. Timonus said, \"Mingle not, nor undertake the government of a whatsoever, for as much as you do good to him, no more than a horse or other beasts take heed whether they charge you with gold or grain.\" It was asked of Aethelam, \"Why are men punished for their deeds and not for their thoughts?\" He replied, \"For their thoughts are reserved only for God.\" Ammonius said a prince ought to avoid three things: the first, excessive drinking; the second, excessive delight in music; and the third, doing women, for the three things put away all his other good thoughts. He said, \"Thought for things lost and evil done, which cannot be amended, is the medicine.\" Truth is... \"And it is good to say [that] especially when it profits every body. And he said if you cannot attain to the wisdom of ancient men at least study and learn from them, and you may gain some profit thereby. Quidarus said I have merit in those who blame so much the foul things in others and think them fair in themselves. Diomedes said patience is an impregnable castle and worship is the fruit of truth, and repentance is the fruit of haste. It was asked of Dythomares why the rich men are more proud than wise men, and he said the wise men know and fear our Lord and understand what offense pride is to Him, but the rich do not heed it. And some asked him which was better to have, wisdom or riches, and he said there is no good riches but it is profitable in the other world as in this, but wisdom is good for both worlds.\"\n\n\"It was told Aristotle that a man had spoken well of him and he said, 'I will repay it.' They asked him in what manner and he said, 'I will.'\" Wyclif says of him likewise. And Doctor Phocas said a man's wit cannot achieve things beyond his understanding, unless he can execute them. And Oraces said a man of good understanding can well avoid great quantities of the misfortunes of this world, like a good sailor knows by experience that weather is likely to be at sea. Samaron said I have lost all that I had, therefore I fear nothing. And in all your enterprises have more trust in science than in strength. Gregory said the painters may well make pictures resembling things, but the real thing none can make except God and nature. And King Armesis calling to him his brethren said to them, if you will repent and take me only as your brother, I will show you that I am your king. But if you take me for your king, I show you that you are my brethren. And Tales Milostius said I have great marvel of those who seek worldly goods. Put them daily in peril of death by land and by water, as well by the feud of merchandise as otherwise, not knowing who shall succeed or depart their goods after their death. They might learn wisdom with less danger and pain. He is not dead whose reputation and fame last. And Pythagoras said, \"science has no enemies but ignorance.\" And he said, \"the chattering of fools is a displeasure to wise men, like the stench of a carrion is to those who smell it. For the fool knows no more the fault of his own speech than the carrion does of its stench.\" It was asked of another, \"how can men keep from excessive drinking?\" And he answered, \"by considering well the great inconveniences that befall the drunkards.\" And Eugene said, \"many persons having reason and understanding ask for candles and light to eat their food, but few persons there are who kindle and sharpen their wits in getting sciences.\" The profit of their souls. And Esico says it is displeasing to all persons, except for the wise; for wisdom is the thing that most hinders fear of death. And Adrian said if I should not love wisdom, but because she delays death, then I should still love her. And Hermes said the great profit I have found in wisdom is that I have composed and bound all my thoughts together. And Quirianus said a man cannot be without thoughts; he said some think it good that every body were of like condition, but think the contrary, for then every man would command and none obey. And Democritus said when you come into a strange country, listen carefully to their language and reason. And if you find yourself as wise or wiser than they teach them, and otherwise pain yourself to learn from their lore rather than to be engaged in other idle and vain occupations. A philosopher who was a disciple of Pythagoras said: he ought not to. A man is called manly who strikes one who cannot defend himself. Sylde said in all things that the mean is best, and living wisely is a great treasure, while living wastefully causes poverty. Yet it is impossible to please all men with this, and he said, \"Be not worth your while with him who speaks the truth. Have patience and good will come to you therefore. The wicked lords resemble drunken men who, in their drunkenness, hate all fair and good virtues and love all vices and filths, but when their drunkenness has passed, they are ashamed of their deeds. A king of good wit and discretion ought to be well content and pleased when I offer him your service, and in his peace and prosperity, he ought to worship and cherish his knights and men of war, and pay them well their wages, for he cannot be sure how soon he will need their services. Melious said he is not rich to whom riches last but little, nor from whom they may be easily taken. but you laudable riches are those that endure perpetually. And Brakalyke said the covetous man has no rest, and the nagard may never be rich. And Philip king of Macedon said to those who advised him to burn the city of Athens when he had won it, we should then seem foolish, where we have overcome our enemies. And Archidices said the two may not easily make amends without the consent of the heart, and therefore it is convenient that the tongue and the heart be of one opinion. And he said make no desire to God for that which you may well have, which is sufficient, but pray and require him that what you have may suffice thee. Pythagoras said he believes not in the resurrection of man is like a dove that falls for weakness. And said a man ought to do his works by deliberation and by great provision, not suddenly. And said if you will exceed your enemy, call him no fool nor talebearer nor obey any of his vices for your blaming was to him a great laud. And said he who would be\n\n(Note: The text appears to be in Middle English. I have made some corrections based on context and common Middle English spelling patterns, but it is possible that some errors remain.) A man's praises should have a true friend to report them. He said, keep your friend above all things and consider what loss you would have if you lack a true friend. If your house falls, you will not lose more than the falling of the stones and timber, but if you lose your friend, you may gain many enemies.\n\nA man in great anger and wrath can be likened to a house on fire. For the quantity of smoke and the noise of the fire, no man can see or hear within it. He can also be likened to a ship in an outrageous tempest at sea, which cannot be well conducted or steered due to the fury of the tempest. And so, when a man's blood and courage are stirred with wrath and anger, no persuasions nor sound counsel can turn him to his profit. He is so cursed that a small spark of it can easily make a great fire. Yet, wrath is often pacified by silence. The fire is quenched when the brands are removed. A drunk man cannot perceive his drunkenness until he sobers up, and after seeing another drunk person, he knows in what condition he was in. An angry man returns to patience and, upon seeing another angry person, may perceive his own faults. We commonly say that women become angry more quickly than men. The sick prefer each other to the healthy, and the old less so than the young. Therefore, it is thought that anger arises from weakness of courage. A master rebuked his clerk, saying, \"Hold that unruly servant in check,\" and he answered, \"I am not any less worthy of my kin than you are, but you are the worse for your conditions.\" A wise man ought to say what is convenient and sometimes to hear what is not to be said. There is nothing that grieves so much as to show that you suspect him. Company and partake with people such that they miss your presence when you are absent, and lament and bewail your death. A man wept when his son was born. \"And it was asked why he wept and should rather be joyful, and he answered, \"I weep for my son who goes now to face his death.\" And it was asked, \"What kind of people are least beloved?\" He answered, \"Neither help nor harm and neither good nor harm for the evil people hate the good, and the good hate the evil. Custom is harder to break than nature. And there are two kinds of abstinence: one with good will, and the other by force, which is not good. Another said, 'Speak only profitable things and eat no more than for your sustenance. Seek to have nothing but what is possible to be had and do not covet the not of your friends. Ask for nothing from the covetous man. Teach what you have, have patience in your adversaries. Write this in your seal or your signature, both good people and bad will end and behold that sentence often. And he said, 'Short memory and haste in speech make...' \" A man often fails and errs in his judgment. One man rebuked a wise man, to whom the wise man replied, \"You do not rebuke me for all my vices.\" It was asked of him why he wanted no son. He answered, \"I would rather be without one than see the great love a man has for his child and the great pains and troubles he has to bring him up, only to lose him and be sorrowful \u2013 the sorrow would be more to me than the joy.\"\n\nIt was advised one was going on a long journey that he should not delay his journey lest he die, and he answered, \"Death is all one to me, whether it be in other countries or at home.\"\n\nIt was asked another what thing is not to be done, though it be just and true. He answered, \"A man ought not to praise himself for any of his good deeds.\"\n\nHe was asked what is most delightful, and he answered, \"One is not sure to have it.\" Keep one degree and is most difficult to find. And a man who desires to come to any great well should not leave it, though he does not reach it at first, but should continue his efforts, for it comes at one time that does not come at C. And the wise man is not deceived by flattering deceivable or sweet words, like the snake which is taken and eaten by the peacock in beholding the fair feathers of its tail, and a witty prince may help him in his wars as well with bad people as with good, in various ways. And if you hate a man, you ought not therefore to hate all his servants. And if a man has bought a book, it compels him not to study and read in it. And men ought to serve God in ten ways: to write graces for the benefits that he has given them, to bear patiently his adversities, to speak truly, to pay all that they promise, to judge wisely, to be temperate, to do good deeds to the best of their ability, or to worship. His friends should forgive the faults of their enemies / and desire or do anything to any man but as they would be done to. One was blamed because he had given his silver to an evil person in need / and he said I have not given him my silver for his wickedness / but because he was in need.\nAnd exercise of various labor is health and delight of the body. And it was asked him then what he had become wise. And he answered then you are the time when I began to despise and mystify myself. He heard a man recount slanderous words / to whom he said if you hear another say that you would not believe him, therefore you may well think no one believes you.\nAnd Aristophanes said victory in word is not victory in deed, but the very victory is the work.\nAnd Anaxagoras said a wise man does not fear death, for wisdom governs his mind and his tongue, and truth guides his heart and his will, pity and mercy are the companions of wise men. A lord is justice, his reign is measure, his sword is grace, his weapon is peace, his arrow is salvation, his knighthood is the counsel of wise men, his ornaments are strength, his treasure is discipline, his love is the company of good people, and his love and all his desire is to flee from sin and to serve and love God. And he said, \"A great treasure is to have friends and it is a noble affection. Therefore, it is fitting to cherish and keep them well and to win one another over as often as birds draw many into their company.\" A king asked a wise man, whom he regarded as a good judge. And he answered, \"He who is not deceived by flattery, who is not corrupted by gifts, and who is not deceived for lack of discretion.\" And another said, \"Slanderers are worse than thieves, for thieves steal goods but slanderers take and destroy love.\" And another said, \"Worship given without cause at last turns to shame.\" And another said, \"It is better to be in company and conversation with a serpent than with an evil woman.\" And said one ought to doubt the subtleties and crafts of his enemy if he is wise, and if he is a fool, then fear his folly. And another said the most liberal in this world is he who reputes great the good deeds done to him and little that he has done to others, and who is content with that, whether he is poor or rich. And said you, the most niggardly of all men, is he who importunately asks after being once denied and refused his asking. And another said envy destroys the world and frets and plagues it as the filth of a gutter does iron. And another said, like nothing may be written in a pair of tables, all ready written in, without the first writing being put out. Similarly, virtues and blessings may not be had in any body without vices and wretchedness being first put away. And another said, like a man cannot at once behold with one eye the sky and with the other the earth, in the same way, a man cannot ready and dispose his wit to [something] at once. And another said that love is steady when friends are of like conditions, but if they are diverse or contrary, love may not endure. And people ought to doubt their king and obey him with fear and in love. Someone asked him what the perfect man was, and he said that when he speaks the truth. Another said that the envious hate the liberal and the neighbor is angry with one who speaks too freely. Another said that all getting cannot be justified, nor health by gluttony, nor friendship with deceit, nor noblesse with bad discipline, nor love with pride, nor justice with necessity, nor rest of heart with envy, nor wit and discernment without vengeance, nor process without courtesy. Another said not to trust a fool for love or neighborly affection, it would be as good to have a neighbor's house on fire. Another said he is your great enemy whose works are harsh and bitter to you and whose words are sweet and cursed. Another said the wise endure here all their lives, and after their death, their good works shall last in men's minds. And another said consideration of the end of works helps much to the good conclusion. And another said you ought to love though you are not loved. Another said a fool thinks that God has not done or employed anything well, nor could he have made and ordered this world better than God has done, although he cannot govern his own person only. And another said be willing to give to the needy and in doing so, you shall do service and pleasure to our Lord God. And another said it is better to hold your peace than to contradict and argue with a fool, and it is as good to have the enmity of bad people as their friendship, and the hard and sharp life in well doing is better than the sweetest in doing evil deeds, and it is better to be without fame than to have it bad, and poverty is better than the riches of fools. A man without vices is better than a rich man respected for his sins. And another said it was better not to know an unjust king than to be his counselor or next in grace. And another said if you give to have fame only without liberality, you do it not for their sake but for your own advantage. And another said a man is not praiseworthy who is not as good or better today as he was the day before. And another said you shall not have what you desire without bearing patiently the griefs you would not have. And another said a man will be in your hands as long as he trusts you. It was asked of a wise man why he did not want a son. He answered because I have had enough trouble chastising my body and directing my soul without having anyone else to rule or teach me. It was asked of him who most repents in this world, and he answered at his death because he had not lived wisely and he who has. A man has done good to an undeserving man. He was asked what thing encourages the law. He answered truthfully, and what sustains truth: reason and wit, and how wit is governed by keeping the tongue in check and how the tongue is kept in peace. What causes perception fear of God and what causes fear of God to often speak and remember death and consider and know his frailty.\n\nAnother said superfluity makes the body sick, wine troubles the wit, wrath is contrary to wisdom, but temperance comforts the heart and puts away all heaviness and causes health.\n\nAnd he said, but a wise man, though of lowly kin, is noble, and though he be a stranger, he should be worshipped, and though he be poor, yet the people have need of him.\n\nAnd another said he who endures and takes no pain in his youth does not rest in his old age.\n\nAnd another said the ear of a discreet man is in his heart, and the heart of a fool is in his tongue.\n\nAnd another said. One said not standing against your nature, use every good and laudable condition. And another said a man ought continually to inquire what men say of him and where they laud him and where they blame him. If they laud him, he should give cause continually without pride. If they blame him, he should beware of falling further into that and not hate them for their admonishment. And he is wise who is humble and meek in his might and power, and when he is in great estate, he should despise the world and be temperate in his great authority. And one desired a wise man to tell him the difference between this world and that other world. He answered, \"This world is a dream, and the other world is a thing awake.\" And another said, \"It is better to speak well than to keep silence, and better to keep silence than to speak evil.\" And another said, \"I have accompanied myself with the rich men and have seen their rich array and other things better than mine were. Upon that, I had such envy and melancholy that I\" And I could not find peace in myself unless I accompanied the poor like myself, and I was satisfied and at peace. And another spoke like a man in a dark cave cannot see his own figure, so the soul that is not clean or pure cannot clearly perceive or know the true and perfect goodness of almighty God. And another spoke like children rejoice when they are born and later feel the pleasures and ease, so men are sorrowful when they die, yet if they have lived well they go into a better world where they are rejoiced perpetually.\n\nAnd another spoke as the goodness of wise men increases, so does the malice of fools daily grow.\n\nAnd another said if you correct a wise man he will thank you, but if you teach a fool he will despise you.\n\nHe is your very friend, who in your need offers himself and his good to you. And another said the governor of a wise man is patience, and the governor of a fool is pride. And another said a man who is slothful in his works commonly is envious of the wealth of others. And another said it is good to inquire twice about unknown things; for the first question is of will, and the second is of discernment. And another said truth is God's messenger, therefore she must be worshipped for the love of her master. And another said he who multiplies his temporal goods diminishes his spiritual ones. And another said those who believe and fear God steadfastly have no delight but in him and in his works. And another said the most laudable works that one may do is to obey the commandments and pleasure of our Lord God. And the work of the body joined to the work of the heart is more laudable than the work of the heart only. And another said the evil creatures are worse than serpents, lions, or carnages. And on the earth there is nothing better than the good. Creatures are rightly hated, for there is nothing worse than the wicked. One person said that one who assumes a higher estate than what is fitting for him endures great pain from being spoken evil of. Another person said that he who desires peace in his life should avoid four occasions: the first is not becoming angry though someone lives whom he would have dead; the second is if someone dies whom he would have lived; the third is if he does not have what he desires; and the fourth is if he sees fortune raise and bring up someone of lower degree than himself. Another person said that abstaining from wrath and covetousness is a praiseworthy thing, both in this world and the next. Another person said that one who gives counsel and praises himself would like to be called discreet. Another person said, \"Let not good deeds go unrecognized; doing well is good in itself and will be sufficient in the end.\" A man of good discretion ought not to exercise himself. in things impossible, say not things unattainable, nor spend more than his winnings allow, nor promise more than he can fulfill. And another said, a man can have only pain and labor in this world. And he who does not eat shall die of hunger, and if he eats more than enough, he will be sick; therefore, it is a difficult thing for a man to be in good health for a long time. And another said, do not trust him who denies his faith for worldly things. And another said, idleness engenders ignorance, and ignorance engenders error. And another said, you will find clothing, food, and a place to dwell if you have only what is sufficient for you, but if it does not suffice, you will be subject to covetousness and yet you will lack your desire. And another said, in prolonged sleeping there is no profit but harm. And a man ought to beware that he does not spend half his life in idleness. And another said, the good soul will have no rest in this world if he who wishes to have a good soul beware of rest. And another said beware of the company of a liar in all your works, be it great or small. And another said he who loves you with feigned love and worldly reasons will hate you in the same way, but he who loves you for your perpetual well-being will grow in love with you. And another said govern yourself well, keeping him from evil doing and sufficing him with the good deeds you do besides. And another said he who wants to know whether his soul is noble and clean or foul and corrupt should consider his delight and conscience. If he delights in doing good virtues and noble things without harm, then his soul is clean and noble. And if he delights in doing foul and transitory things of no value, then his soul is foul. For every thing rejoices him with its kind, the good with the good and the evil with the evil. And another said he is happy who goes the right way, for he finds sooner the place where he would go. The wise man said that going farther into the way behind led to more problems. He was asked what constituted foolish behavior, and he replied that it was to seek good estate and prosperity through bad deeds, to love falsehood and hate truth, to take delight in riches, and to trust every man. He was then asked what signified little foresight and little knowledge, and he answered that it was to give trust where one had been deceived and to suffice you with the translations of the sayings of these philosophers.\n\nEnd of the book named \"The Sayings of the Philosophers,\" printed at London in Flete Street by Wynkyn de Worde in the year our Lord MCCCCC.xxviij. This book was translated from French into English by the noble and powerful Lord Antoine Earl of Ryvers, Lord of Scales and of the Isle of Wight. Defender and director of the Apostolic Siege for our Lord Holy Father the Pope in this realm of England and governor of my lord prince of Wales. At such a time as He had completed this work and wanted to send it to me to oversee certain quarters. I saw it and found many great, notable, and wise sayings of the philosophers. According to the books made in French which I had often read before, but certainly I had seen none in English until then. Afterward, I went to my said lord and told him how I had read and seen his book. He had done a meritorious deed in the labor of its translation into our English tongue, deserving singular praise and thanks. Then my said lord desired me to oversee it. I answered him that I could not amend it unless I presumed to do so. For it was well and skillfully made and translated into good and fair English. Notwithstanding, he wanted me to oversee it and showed me various letters from Alexander to Darius and Aristotle to each other. I have overseen the translation of this text, and I find that it contains the following: The letters referred to in the aforementioned dictates and sayings were of little significance. The individuals requesting the book's publication also asked me to include it. I have therefore undertaken the task of overseeing this book and compared it as closely as possible to the original French version. I find no discrepancies, except in the dictates and sayings of Socrates. I am puzzled as to why my lord excluded certain and diverse conclusions regarding women, which I find strange, and I wonder what reason he had for doing so at that time. However, I suppose that a fair lady may have requested it or that he was in love with some noble lady for whom he would not include it. Alternatively, he may have spared women out of love and goodwill towards all ladies and gentlewomen. And so, Socrates wrote of women sparingly. Socrates, a man and noble philosopher, wrote only truth. If he had made mistakes in writing about women, he should not be believed in his other dictates and sayings. However, my lord knows truly that such defects have not been found in women born and dwelling in these parts and regions of the world. Socrates, born in a far country, which is entirely different from this, knew well that women in Greece were good, wise, pleasant, humble, discreet, sober, chaste, obedient to their husbands, true, secret, steadfast, and never idle. They were temperate in speech and virtuous in all their works, or at least should be so. Why, my lord, I suppose it was not necessary for you to point this out. Set in his book the sayings of his author Socrates concerning women. However, as I was commanded to correct and amend where I found faults, and found none save for these dictates and sayings of the women of Greece, I therefore intend, in carrying out his command, to write down the same sayings of those women in the translation of his book. Greek. Socrates, who wrote of the women of Greece and nothing of those of this Realm, whom I suppose he never knew. For if he had, I dare say that he would have reserved them in particular in his said dictates. I do not presume to put and set them in my lord's book, but intend to keep them apart in the rehearsal of the works, humbly requiring all those who shall read this little rehearsal to correct any faults they find. Socrates and not to... I. Socrates stated that women are deceitful in catching men, but they only ensnare those who are willing or those who do not know them. Socrates observed a woman carrying a fire and remarked that the hotter she was, the colder she became. He saw a sick woman and commented that evil resides and dwells with the evil. He witnessed a woman being brought to justice, and many women wept behind her; Socrates noted that the wicked are sorry and angry because the wicked shall perish. He saw a young girl learning to write and remarked that many evils beget further evil.\n\nII. Socrates explained that a man's ignorance is evident in three ways:\nwhen he has no intention of using reason,\nwhen he cannot suppress his desires,\nand when he is governed by the counsel of women, knowing that they know not. I. He instructed and warned you on how to escape from all evil, and they replied, \"What shall we keep and be careful not to disobey women?\" He answered them, \"Suffice it with what I have said to you, for all are similar in malice.\" And he said, \"Anyone who wishes to acquire knowledge should never put himself under a woman's governance.\" He saw a woman who made herself fresh and gay, to whom he said, \"You resemble a tree called Edelweiss; beautiful to behold, but within it is full of venom.\" They asked him, \"Why do you blame women, and haven't you or any other men come into this world?\" Without the sharpe and pricking things, the woman is like a tree named Chassoygne. On this tree, many things hurt and prick those who approach it. Yet, the tree brings forth good and sweet fruit. They asked him why he fled from women, and he answered, \"As much as I see them flee and shun the good and commonly do evil.\" A woman asked him, \"Will you have any other woman than me?\" He answered her, \"Are you not ashamed to offer yourself to him who demands nor desires you?\"\n\nThese are the dictates and sayings of the philosopher Socrates, which he wrote in his book. Since it is appropriate that his dictates and sayings be had as much as others, I have placed them at the beginning of this book. Additionally, some persons who have read this book in French would have considered it a great defect of mine that I had not done my duty in visiting and overseeing my lord's book according to his desire. Some may have supposed that Socrates spoke more evil of women than specified here, therefore, in satisfaction of all parties and for the excuse of the said Socrates, I have set down these said words and sayings in this book. If my lord or any other person, whoever he or she may be, who reads or hears it, is not pleased with all that, let him or her cross it out with a pen or tear the leaf out of the book. Humbly requesting and beseeching my said lord to take no offense at my presumption, but to pardon where he finds fault. And may it please him to undertake the labor of printing, which I have gladly done in accordance with his desire and command. In which I am bound to do so for the good reward I have received from his lordship, whom I beseech Almighty God to bless and grant a virtuous disposition in this world, and after this life to live. euer lasty\u0304gly in heue\u0304. Amen\n\u00b6 Thus endeth the dyctes and sayenges of Philozophers\nInprynted at London in Fletestrete at the sygne of the sonne by me wynkyn de worde in the yere our lorde. M.CCCCC..xxviij.\nWynkyn de Worde's device\nwynkyn de worde \u00b7\nWynkyn de Worde's device\nwynkyn de worde \u00b7", "creation_year": 1528, "creation_year_earliest": 1528, "creation_year_latest": 1528, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]