[
{"content": "O Glorious Jesus. O meekest Jesus. O most sweetest Jesus,\nI pray that I may have true confession, contrition, and satisfaction before I die,\nAnd that I may see and receive your holy body, God and man, Savior of all mankind, Cryst Jesus, without sin,\nAnd that you, my Lord God, will forgive me all my sins for your glorious wounds and passion,\nAnd that I may end my life in the true faith of all holy church,\nAnd in perfect love and charity with my even Crist as your creature,\nAnd I commend my soul into your holy hands, through the glorious help of your blessed Mother of mercy, our Lady Saint Mary,\nAnd all the holy company of heaven. Amen\n\nThe holy body of Cryst Jesus be my salvation of body and soul, Amen,\nThe glorious blood of Cryst Jesus bring my soul and body into the everlasting bliss, Amen,\nI cry God mercy, I cry God mercy, I cry God mercy,\nWelcome my maker, welcome my redeemer, welcome my savior,\nI cry the mercy with heart contrite for my great unkindness that I have.\nI have the most sweetest spouse of my soul, Christ Jesus, earnestly desiring to be with You in my heart and will, and to let no earthly thing come so near my heart as You, Christ Jesus. I fear not to die for the sake of going to You, Christ Jesus. I may forever say to You with a glad cheer, My Lord, My God, my sovereign savior, Christ Jesus. I humbly beseech You, take me, sinner, into Your great mercy and grace. For I love You with all my heart, with all my mind, with all my might, and nothing in earth or above earth is as much to me as You, my sweet Lord, Christ Jesus. Since I have not loved and worshipped You above all things, I humbly beseech You with meekness and contrite heart, of mercy and forgiveness of my great unkindness, for the great love You have shown for me and all mankind. What time You offered Your glorious body, God and man, upon the Cross to be crucified and suffer.\n\"I wounded And unto thy glorious heart a sharp spear, from which ran plentifully blood and water for the redemption and salvation of me and all mankind; And thus having steadfast remembrance in my heart of my savior Christ Jesus, I doubt not but thou wilt be very near me, and comfort me both bodily and spiritually with thy glorious presence; And at the last bring me unto thy everlasting bliss, which shall never have an end. Amen.\"", "creation_year": 1484, "creation_year_earliest": 1484, "creation_year_latest": 1484, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "All virtuous doctrine and teaching that those have acquired and learned, in order to be remembered by us after their death, have informed us in science, wisdom, and understanding of knowledge. Through these teachings, we have learned many good rules and virtuous manners to govern ourselves in this present life. Among other things, this book is a special doctrine and teaching by which young gentlewomen especially may learn to behave themselves virtuously, both in their virginity and in their married and widowed states. This book has come into my hands at the request and desire of a noble lady who has brought forth many noble and fair daughters, who have been virtuously nourished and learned. And for the sake and love she has always had for her fair children and wishes to have more knowledge in virtue for them, so that they may always persevere in the same, she has desired and required me to translate and reduce this said book from French into English.\nour vulgar en\u00a6glissh / to the\u0304de that it may the better be vndersto\u0304de of al suche as shal rede or here it / wherfor atte co\u0304templacion of her good grace after the lytel connyng that god hath sent me / I haue endeuoy\u00a6ryd me to obeye her noble desyre & request / In whiche werk I fynd many vertuous good enseygnementis & lernynges by euy\u00a6dent histories of auctorite & good ensa\u0304ples for al maner peple in generally / but in especial for ladyes & gentilwymen dou\u0292ters to lordes & gentilmen / For whiche book al the gentilwymen now lyuyng & herafter to come or shal be arn bounde to gyue laude praysyng & thankynges to the auctor of this book & also to the lady that caused me to tra\u0304slate it & to pray for her long lyf & welfare / & when god wil calle her fro this transitory lyf that she may regne in heuen sempiternally where as is Ioye & blysse without ende / The\u0304ne for as moche as this book is neces\u00a6sary to euery gentilwoman of what estate she be I aduyse eue\u00a6ry gentilman or woman hauyng such children / desyryng them to\nThis text appears to be written in Early Modern English, and it seems to be a dedication or preface to a book. I will make some minor corrections to improve readability, but I will preserve the original spelling and grammar as much as possible. I will also remove unnecessary line breaks and whitespaces.\n\n\"Bring forth this book virtuously to those who wish to acquire and possess it, that they may learn how to live virtuously in this present life, and by which they may more quickly attain worship and good reputation. I desire all who learn or see anything in this said book, by which they shall be wiser and better, to give praise and thanks to the said ladies' good grace, and also to pray for her. Where any defect is found in the reduction and translation into our English tongue, let it be reported to me, who am ignorant and unskilled in such translations, though I have previously attempted them, and I confess and acknowledge myself ignorant and imperfect in this regard. I humbly request and beseech my said good lady to pardon my simple and rude reduction, and if anything is said or done to her pleasure, I think my labor well employed. Whom I humbly beseech to receive this little book.\"\nAnd I shall pray to Almighty God for her long and good life, and that she may have everlasting life in heaven, Amen. And all who understand and find any fault, I require and pray them of their charity to correct and amend it, and doing so they shall deserve thanks and merit from God, to whom I shall pray for them.\n\nHow God ought to be honored above all things. (Chapter 1)\nWhat should be done when one is first awakened. (Chapter 2)\nOf the emperor's daughters, one sinful and the other devout. (Chapter 3)\nHow the dead should be prayed for. (Chapter 4)\nHow matins and prayers should be said. (Chapter 5)\nHow young ladies ought to do abstinence and fast. (Chapter 6)\nHow young ladies ought to fast till they are married. (Chapter 7)\nOf a woman of folly that filled a pit. (Chapter 8)\nOf her that died and dared not confess her sin. (Chapter 9)\nHow women ought to maintain their courtesies. (Chapter 10)\nHow women... (Chapter 11)\n[How the two daughters of the king of Denmark lost their marriage / for their foul manners / Chapter 12\nHow the daughter of the king of Aragon lost her marriage / Chapter 13\nOf those who are jesters and brawlers / Chapter 14\nOf her who ate the elephant and plucked the feathers of the pie / Chapter 15\nHow women ought not to be jealous / Chapter 16\nHow a woman ought not to strive with her husband / Chapter 17\nHow a woman leaps upon the table / Chapter 18\nOf the woman who gave the flesh to her husbands / Chapter 19\nOf those who take first new husbands / Chapter 20\nHow men ought not to strive against those who are long-winded and full of words / Chapter 21\nOf three ladies who arranged a brawl / Chapter 22\nOf three ladies who accused one knight / Chapter 23\nOf those who gladly go to feasts and tournaments / Chapter 24\nOf those who will not wear their good clothes on high feasts and holy days / Chapter 25\nOf the sister of St.]\n\n(Note: The text appears to be incomplete at the end.)\nOf those who play and jest at Mass, Chapter XXVII\nAn Example that Happened at the Mass of St. Martin, Chapter XXVIII\nOf a knight who caused the entire town to lose their Mass where he dwelt, Chapter XXIX\nOf a lady who spent the fourth part of the day arranging herself, Chapter XXX\nHow the Sacrament Entered the Mouth of a Holy Lady, Chapter XXXI\nOf a Countess who heard three masses daily, Chapter XXXII\nOf a young amorous lady and an esquire, Chapter XXXIII\nYet of the same, Chapter XXXIV\nOf the man and woman who committed formation within the Church, Chapter XXXV\nOf a Monk who committed formation in his abbey, Chapter XXXVI\nOf the vices that run rampant and exist, Chapter XXXVII\nOf the good conditions that exist in various and many manners among people, Chapter XXXVIII\nAn Example of Eve, our first mother, Chapter XXXIX\nOf Eve's Second Folly, Chapter XL\nOf Eve's Third Folly, Chapter LI\nOf the fourth folio of Euclid / Chapter XLVII\nOf the fifth folio of Euclid / Chapter XLIV\nOf the sixth folio of Euclid / Chapter XLIII\nThe seventh folio of Euclid / Chapter XLVI\nOf the eighth folio of Euclid / Chapter XLVIII\nThe nineteenth folio of Euclid / Chapter XLVIII\nHow an holy bishop repented and taught many ladies / Chapter XLVII\nHow young ladies were scorned and mocked by the old and ancient ladies / Chapter XLIX\nYet of the same / Chapter L\nOf the good knight who had three wives and of their lives / Chapter L\nOf the second wife / Chapter LI\nOf the third wife of the knight / Chapter LI\nOf a lady who blanked and popped her / Chapter LII\nOf the wife of Lot that broke the commandment of God / Chapter LV\nOf the daughter of Jacob who lost her maidenhead / Chapter LVII\nOf Tamar who had company with her husband's father / Chapter LVIII\nOf Joseph who would not have company with the queen / Chapter LIX\nOf the daughters of Moab of whom the evil lineage issued / Chapter X\nOf the Jew and a pagan who broke with a\nHow none should be alone in a place.\nOf a roper or maker of cords, and of a fat priest.\nOf Apomena, queen of Surrey.\nOf the queen Vastis.\nOf Amon and his wife.\nOf the queen Gesabel, who had many evil conditions.\nOf Athalia, queen of Jerusalem.\nOf Envy.\nOf the strife between Fenena and Anne.\nOf Dalila, Samson's wife.\nHow a woman should not depart nor go from her husband for any wrath or anger that may come between them.\nHow a woman should obey her lord or husband in all things honest.\nHow men should keep themselves from flatterers.\nHow a woman should in no way discover nor tell the secrets of her husband for over many dangers.\nHow every good woman should entice her husband to serve God with great devotion.\nHow a woman should...\nThe demand or asking that the mother of Solomon made, Chapter lxxvii.\nThe judgment of King Solomon, Chapter lxxviii.\nHow the sin of the fathers is harmful to the children, Chapter lxxix.\nNone should reprove another for his faults, Chapter lxxx.\nOf Herodias, the cursed and evil woman, who caused the head of St. John to be struck off, Chapter lxxxj.\nOf the noble woman Sara, who kept herself chaste, Chapter lxxxij.\nOf the valiant lady Rebecca, the wife of Isaac, Chapter lxxxiij.\nHow fathers and mothers ought to pray for their children, Chapter lxxxiiij.\nHow men ought to set and put their children in the will of God, Chapter lxxxv.\nOf Charity, Chapter lxxxvj.\nHow a good deed done for the love of God is rendered by God a hundredfold greater, Chapter lxxxvii.\nHe who will pray to God must do penance, Chapter lxxxviii.\nHow men ought to set and put their children to learn.\nscole / Capitulo lxxxix\nThensample of the noble lady Ruth / capitulo lxxxxo.\nHow euery good woman ought to ansuere for her lord in al thynge / capitulo lxxxxj\nHow a good woman ought to pease the yre of her husbond whan she seeth hym wrothe / capitulo lxxxxij\nAn ensample of the Quene of Saba / and of the kyng Salamon / capitulo lxxxxiij\nHow it is good to acqueynte hym self with holy men Capitulo lxxxxiiij\nHow no woman ought not to chyde ne brawle with folke that ben brawlers / capitulo lxxxxv\nHow no good woman ought to ansuere to her husbond whanne he is wrothe / Capitulo lxxxxvjo.\nHow god taketh in his kepynge them that haue affyaunce and trust in hym / Capitulo lxxxxvij\nHow a good lady oughte to loue and drede and also bere feythe vnto her husbond / capitulo lxxxxviij\nHow men ought bewaylle and wepe for theyre synnes and mysdedes / Capitulo lxxxxix\nThis chapyter sheweth how be it that a woman haue an euyl and felon husbond / Neuertheles she ought not therfore leue the sernyse of god / Capitulo C\nHow it is\nCapitulo I: Of a burgesse's wife who would never pardon her evil will to her neighbor, therefore she was damned.\nCapitulo II: Of those who ought to come to their carnal friends in what state they be.\nCapitulo III: Of a good knight who fought against a false knight for the sake of a maiden.\nCapitulo IV: Of the three Maries who came to the sepulcher.\nExample of the Foolish Virgins and also of the\nCapitulo V: The glorious and blessed Virgin Mary.\nCapitulo VI: How every good woman ought to be meek and be like the blessed Virgin Mary.\nCapitulo VII: How every good woman ought to be pitiful by the example of blessed lady Mary.\nCapitulo VIII: How women ought to be charitable.\nCapitulo IX: Of Queen Jane of France.\nCapitulo X: Example of good ladies of the present time.\nCapitulo XI: How a woman ought not to marry herself without.\nCapitulo XII: How ancient women were wont to teach the young.\nCapitulo XIII: (Missing)\nChapter: How before this time men punished those who were defamed\nChapter: How God compares good women to the precious pearl or Margaret\nChapter Cxvi: How a knight's daughter lost her marriage\nChapter C: How love will be kept warm\nChapter Cxx: Of the surprising and overcoming love\nChapter Cxxii: The argument of the knight of the tower and his wife\nChapter Cxxiiij: The lady of the tower's answer to her lord\nChapter Cxxiii: How a woman ought not to hear the words or speaking of him who requires her love\nChapter Cxxv: How a man ought to love according to his estate and degree\nChapter Cxxvij: How wedded women who set their love to some of lower degree than they are, are not worthy to be called women\nChapter Cxxviij: It is alms to enhance a man into great valor\nChapter: The answer of the lady of the tower\nChapter:\nChapters XCIX to CXLIJ:\n\nChapter XCIX: How a woman may keep her honor and show no sign of folly\nChapter C: A knight's love for the lady of the Tower\nChapter CXL: The knight of the Tower speaks\nChapter CXLI: Being cunning and subtle to discover love\nChapter CXLIII: An holy lady proved an hermit\nChapter CXLV: The devil tempts one in the sin he finds him most inclined to\nChapter CXLVJ: An example of a good widow\nChapter CXLVII: The three teachings or learnings which Cato gave to his son\nChapter CXLVIII: The first and second teachings\nChapter CXLIX: The third teaching\nChapter C: How Cathon, after having acted against his father's two commands, attempted the third with his wife\nChapter CII: How Cathon should have been hanged\nChapter CIII: How the emperor's son came to save his master Cathon\nChapter CIV: How Cathon escaped\nChapter CV: How Cathon revealed his adventure.\nIn the year of our Lord, 1404, I was melancholic and pensive, but a little rejoiced in the savage song of the birds, whose song in their language was as the merle, the lark, and the nightingale, which were gay and lusty. This sweet song enchanted me and made my heart all tremble with remembrance of the past, both joyful and sorrowful, as it rewarded me. Since the fair and good have given to me, who have known all honor, all good, and fair maintenance, and in whom I made songs, ballads, roundels, virelays, and new songs in the best way I could, but death, which spares none, has taken her. For her, I have received many sorrows and heavinesses, in such a way that I have passed my life more than twenty years heavy and sorrowful. For the very heart of a true lover shall never in any time or day forget.\ngood love but evermore shall remember it\nAnd thus in that time as I was in a great pensiveness,\nand thought I beheld in the way,\nand saw my daughters coming,\nOf whom I had great desire that they should turn to honor above all other things,\nFor they are young & chastised courteously by good examples & teachers,\nAs did a queen I suppose she was, queen of Hungary,\nWho fair and sweetly chastised her daughters,\nAnd endowed them as is contained in her book,\nTherefore when I saw them come toward me,\nI remembered me of the time when I was young and rode with my fellowship and companions in Poitou,\nAnd I remember much well of the factions and sayings,\nThat they told of such things as they found with the ladies and damoiselles,\nWho required and prayed of love,\nAnd if one would not attend to their prayer,\nYet another would require without delay,\nAnd though so were that they had good or evil answers,\nOf all that they brought not,\nFor they had neither dared.\nAnd yet they were enduring and accustomed, and well-spoken to one another. For many times they would have surrendered, and thus the good ladies and damoiselles, and some lies were spread, of which there happened many injuries and villainies without reason. And in all the world there is no greater treason than to deceive kind women, nor to increase any villainous blame. For many have been deceived by the great oaths they use, which I often debate with them. And I say to them, you over-false men, how may the God and the heavens forgive you? Because I have disposed myself, I still doubt that some have concluded that I would maintain good manners and good deeds for good ladies and women, and of their lives, so that for their virtues and bounties they have been honored, and after their death have been renowned and praised and shall be until the end of the world for taking good example and conduct from them. And also by the contrary, I shall write and set in a book the misshapen and unseemly behavior.\nvices of evil women, who have used their lives and now are blamed, shamed, and defamed. To prevent such errors, I have thought it necessary to learn and study, and to understand the good and evil that has passed, to keep them from him who is yet to come. For there are those who teach before you, who, after your departure, mock and lie. It is a hard thing to know the present world for these reasons, as I have said. I went out of the garden and found two and made them read every book, and did make them into a world, and because every one of them distracts them from the evil way and shows a true path, not only for the sand that\n\nIt is very fair and right to see and behold ancient histories, which have been written by our predecessors, to show us.\nI. Good examples, and to advise you how we may see the good deeds that they did and teach the evil as may be sent, and they eschewed. Then I shall speak and say to them thus: My right dear daughters, for as much as I am old and God, and to serve him by which you may get wealth and also give a hundredfold in return. And therefore, my right dear ones, because the first work and labor that man or woman ought to do is to understand that as soon as he awakens, he ought to know God. For it is a greater thing to thank and bless our Lord God than to repent unto God, because he knows better what is good for a man or woman than they know themselves. After we ought to pray for those who are dead before we go to sleep, and also the dead pray for those who pray for them. And also forget not the blessed and sweet Virgin.\nMarye / whiche nyght and day prayeth for vs / And also to recommaunde yow to the hooly sayntes of heuen / And when this is done / thenne maye ye well goo slepe / For this ought to be done as ofte as ye awake\nIT is conteyned in thystorye of Constantynople. that an Emperour hadde two doughters / Of whome the yongest was of good maners and loued god / and honoured & prayd to hym alwey when she awoke / and moche deuoutely pra\u00a6yong and mocked and scorned her / letred her to slepe / Thenne it happed that youthe and the grete ease that they hadde ben norysshed in / long endured theyr play\u00a6syre and loue that they discouered eche to her loue the secrete of the\u2223ir amerous desyre / in soo moche that they sett a certeyne houre to these knyghtes for to come to them pryuely by nyght / And when he that shold come to the yonger / supposyd to haue entryd within the Courteyns / hym semed that he sawe moo than a thousand men in sudaryes lyke dede men / whiche were aboute the damoysell he hadde so grete fere and hydoure. that he\nwas afraid / For he took the fever and was sick in his bed, but nothing of this sort happened to the other knight. For he had taken the oldest daughter of the emperor as his lover. And when the emperor knew that she was pregnant, he had her drowned in a night, and had the knight flayed alive immediately. Thus, for this false delight, they both died.\n\nIt was said often / That the knight was sick in his bed / Then she, for whom he took his sickness, came to see him / And he told her all the truth / how, when he supposed to enter within the courtyard, he saw a marvelous great number of dead men in shrouds / around her / Of whom he said, \"I had such great fear and dread / that I was taken with seizures or fever / and also was almost out of my wits for fear / and yet am still afraid.\"\n\nAnd when the damsel heard the truth, she was appalled and dishonored / And from then on, she worshiped and prayed to God always when she desired and demanded / Her scorned and mocked her.\nThis is an old text describing an encounter between a lord and a damsel. Here's the cleaned version:\n\n\"Her was a damsel, and therefore my dear daughters remember you. Do not sleep again, departed from this. Yet you should know the sample of a damsel whom a great lord would have for fair or foul to accommodate. It happened in such a way that this lord espied where this damsel entered a hole where she had entered and rested there for fear of him, who was in a bush. She said 'vyggles' for the dead men. And this great lord entered the hole, intending at once to fulfill his foul delight. But when he supposed he had taken her, he seemed to see more than ten thousand prisoners buried there, and had such great fear and dread that he turned and fled immediately and sent word to her that for certain, he would never pursue her again for such a fight, and that she had over great a company keeping her. And after he came and spoke to her and demanded of her what was the great company that kept her, and she said that she knew of no company.\"\n\"Thing at that time when he came, only those she named were the Vyggle for the dead. And then the lord thought well of them, believing they were the ones who kept her. Therefore, this is a fair example to pray for the departed at all times.\nFair daughters, when you rise from your bed, enter into the service of the high lord, and begin your matins. This ought to be your first work, and your first labor. And when you shall say them, say them with good heart, and think on none other thing if you may. For you cannot go two ways at once. You must go one or the other. Thus is it of the service of God. For as the wise man says in Ecclesiastes, \"As much profit is it to him who reads and understands not, as to him who hunts and takes not.\" And therefore, he who thinks on earthly things and says his Pater Noster or prayers, touches heavenly things, does a thing that is contrary, and it profits not, it is not but for to.\"\nA mock God, and therefore says the holy scripture, that a short prayer reaches heaven. That is to say, a short prayer, sincerely and devoutly offered, is more effective than a long and lengthy one. And when more is said devoutly than is necessary, it is no more meritorious and deserving. Yet the holy scripture also states that, just as the sweet dew of May and April pleases the earth and gently makes it germinate and fruit, so do devoted hours and prayers please God. In many places, and especially in the legends of holy confessors, virgins, and other holy women, it is recorded that they made their beds of hard and rough things and slept little and had little rest. They wept often and woke many times to enter into prayers and the service of God, which they performed day and night, and for this service and labor they were rewarded.\nThey had publicly declared that they were in the holy joy with him, due to the evident miracles he performed. For God rewards service a hundredfold, as I have said before. Therefore, fair daughters, say your hours and prayers devoutly and with good heart, without thy.\n\nThere was a knight who had two daughters. The other was by his second wife. The one he had by his first wife was marvelously good-natured and loved so much that she was heard to say her hours and eat a soup or some other dish. And when her father and mother were in bed, she was required to go and eat some good morsel or marry a knight who was wise and subtle. It happened that her lord knew her manner, which was evil for both body and soul, and he told her of it and showed it to her honestly and sweetly many times. He said she did evil to live such a life but never seemed to want to leave it, for fair speaking or otherwise.\nIn one night, after he had slept his first sleep, he found his wife absent from beside him. Angered, he rose from his bed, donned a fur-lined mantle, and entered his garderobe. There, his wife was with his clerk and two servants, feasting and entertaining each other. The noise was great, with men and women holding staves to strike one of the servants, who had embraced one of the chamber women. In the ensuing chaos, the husband struck so hard with his staff that a splint splintered into his wife's eye, blinding her. In such a way, her husband's hatred for her grew so intense that he took his heart away from her and gave it to another. As a result, her household and management fell into ruin and destruction. This unfortunate event was due to the evil governance of his wife, who was accustomed to living dissolutely.\ndisordynately / bothe on mornynges / and on euenynges / wherof the grete part of the harme was heres / by cause she lost her eye / and the loue of her husbond / Thenne was she in an euyll astate & moche lassed and lesse sette by of al men that knewe her. And therfor it is go\u2223ode to saye their houres / and here al the masses fastyng\u00b7 And ac\u2223customme them to lyue sobyrly and honnestly / For al cometh by accustommaunce and vsage / as it happed to her suster / She vsyd fro her youthe to serue god / and to goo to the chirche / as for to sa\u2223ye her matyns and houres deuoutely / and here alle the masses fas\u00a6tyng / And therfore it happed that god rewarded and gafe to her a knyght ryche and puyssaunt / And she lyued with hym well and honestly. and in good and grete pees. And thenne it hap\u2223ped that theyr fader whiche was a wyse man wente for to see his two doughters / And fonde with tholder grete honours and gre\u2223te rychesse / and was receyued there moche honourably / And of that other whiche had her eye oute / he fond\nHer actions were criticized greatly, and she had governed wantonally. Then it happened that when he returned home, he recounted to his wife and harshly reproached her, due to the loss of their daughter, her negligence and tender nursing, and her prolonged suffering, allowing her to do as she pleased. She was in a difficult situation. By this example, all should serve God and attend masses, especially during Lent. Honesty and sobriety in food and drink should be taken on, around the hour of terce, at midday, at supper at a convenient hour, and afterwards. For such a life as you have led and maintained in your youth, you should also maintain and live in your old age. My dear daughters, you ought to fast for three or four days a week. In God's name, which will keep and protect you, you shall do this. If you cannot fast for three days, at least endure death for us. If you fast, it will be beneficial.\nNot to breach and confess him, and he demanded of him why he had not confessed God, but that it gained grace. And on Friday he ate no condemned thing nor should he die in deadly sin whereof he was not confesses. This is a very fair example, and it ought to be remembered, that such things as bring death should not be eaten on Fridays. And my fair daughters, it is much good to keep Saturday in honor of our lady and her holy virginity, so that she may obtain grace for you to keep chastity and virginity in the grace of God. And in the love of your friends, that no evil temptations may have mastery over you. And it is a great victory against the flesh, and a very holy thing. I say to you truly, it will be a light thing for you if you accustom yourselves to it. For it is only custom to hear Mass and the service of God, to say your hours, and to do all other holy works as you have.\nA foolish woman in Rome kept the practice of fasting on Fridays, as recorded in the legends and the lives of saints. I'd like to share with you the story of a foolish woman who did this. In Rome, there lived a woman who always fasted on Fridays in honor of the Passion of Sweet Jesus Christ, and on Saturdays in honor of the Virginity of our Lady. She strictly adhered to this practice. One night, as she was on her way to visit her lover, she heard a loud voice cry out, \"Lady, help!\" And she fell into the water and found it as hard as a plank. A voice then said to her, \"In honor of the Virgin Mary and her Son, for whom you have fasted, you are saved. From now on, keep your body clean from the sin of the flesh.\" The next morning, people came to draw water from the pit where she had been, and they found her and released her. The people were greatly astonished.\nShe related how a voice had spoken to her, stating that her observance of fasting on Fridays and Saturdays was the reason for her salvation, as you have heard. In gratitude to God and the Blessed Virgin Mary, our Lady Saint Mary, she vowed to remain chaste and clean, dedicating her life to the service of God and His church. Every night, she lit lamps and kept the church clean. One night, a vision appeared to her, drawing from a donghylle a vessel resembling a silver platter. Upon seeing it, she observed many black spots within. A voice commanded, \"Scour and clean this platter, and remove those black spots until it is as clean and white as when it came from the hands of the master goldsmith.\" This vision visited her three times. Upon awakening, she recalled her vow to God and, when it was day, went to confess.\nA holy man told her of her adoption, and when he had heard all the manner of it, he said to her, \"Fair daughter, you are much obliged to serve God when He wills your salvation and warning. He shows you how you ought to wash yourself and make yourself clean through confession of your sins. I will show you how the vessel of silver, which was foully bespotted by the dung, signifies the soul that is in the body. And just as the vessel that you saw was in the dung, in the same way is the soul in the body, which is nothing but dung and filth. For when the chatty body has sinned through its false delights, for every sin that it has done, a black spot appears in the soul, which remains until the body, which did the deed, is purified.\"\nThe trespasser has confessed and bewareled it in such a manner as he did the deed, and for this, fair daughter, the voice of the vision has said that you should make yourselves clean and white, like the silver that comes from the goldsmith. For when you come from the font of baptism, after you ought to place it where it should be kept clean and undefiled. That is to say, to keep you from going into places where you ought to abstain from doing sin, and to keep yourselves well, so that you sin no more. For it is a good thing to be shriven, but it is better after the confession to keep him from falling again to it, for the relapse is worse than the first. And when you should be shriven, you ought to say all, and retain nothing behind. It ought to be said in the manner as the deed was done. Then my fair daughters said the good man, I shall tell you an example of a bourgeois, a very mighty woman.\n\nThere was a woman of great renown and fame, like this.\nA blessed and charitable woman, for she fasted for three days in the week, of which she fasted two days with bread and water, and gave much alms. She visited the sick, nourished orphans, and attended mass until midday. She said many prayers and orisons and lived a holy life, as a good woman should. It happened that she departed from this world, and our Lord showed an example of how she was lost for one mortal sin. For the sepulcher in which she was laid began to emit a stench and smoke, and the earth burned. There had been seen much torment at the grave. The people of the country marveled greatly, wondering what it meant. They believed truly that she had been saved above all other women. Then there was a holy man in the city who took the cross, the stole, and holy water, and conjured the soul in the name of God. He asked Almighty God to reveal to him why this stench and this torment were there. Then a voice was heard.\nI am the sinner, damned to perpetual fire. God shows that my wretched body gives out smoke and torment as an example. I will tell you how it has happened to me through the sin of my flesh. I lay with a monk, and I dared not confess this to you because of the shame of the world. I doubted more the world's favor than the spiritual vengeance of my sin. I fasted, gave alms for God's sake, heard masses, and said many prayers and hours. It seemed to me that the great good deeds and abstinence I did quenched and extinguished all my sins, which I dared not tell or confess to the priest. Therefore, I am deceived and lost. For whoever dies in mortal sin and will not repent is damned perpetually. The sin must be confessed as foully as the deed was done. And when she had finished speaking, all those present were greatly abashed.\nThere was none but that he thought she had been saved. This good man gave this example to this woman who confessed her sins, that she should confess and tell her sins as she had done them, and put away the spots of the silver vessel. These are the spots of the soul. Then this woman confessed and lived an holy life. And thus the beginning of her salvation came from the fasting. She fasted on Fridays in honor of the passion of our Lord, and on Saturdays for the honor of the virginity of our blessed lady. By this she was saved from peril, for there is no good deed done but it is rewarded. And it is a holy thing to fast. The more pain it causes to the head or body, the more merit and value it has. If fasting did not cause pain, there would be no reward or merit. To show an example of the great merit of fasting, it is true that the king of Nineveh and all his city.\n\"God saved certain cities and towns by this, as recorded in the great Bible book. God had sunk these places due to their great sins, and commanded his prophet to tell this king and city that if they did not amend, they would perish in the same way. The king and people of the city were greatly fearful and fasted for forty days and forty nights, kneeling on their knees and placing sacks on their heads in great humility. God took mercy on them and withdrew his sentence. Through their humility and fasting, they were saved. Therefore, my fair daughters, fasting is an abstinence and a commendable virtue that withdraws and restrains the flesh from evil desires and humbles the heart, obtaining pardon and grace from God. Young women, and especially maidens and widows, should fast as I have previously mentioned, by the grace of God.\"\nRetain and keep this, after this, my daughters, see you well. Be courteous and humble, for there is no greater virtue to cause you to have the grace of God and the love of all people than to be humble and courteous. Courtesy overcomes all those who are felons and proud, as an example of the sparrowhawk. Take a sparrowhawk as a ramage [sic] and call him courteously, and you shall make him come freely to you from the tree. He shall come upon your fist, and if you are not courteous but rude and cruel, he shall never come. Since courtesy conquers a wild bird, which has no reason, much less should a man and woman refrain from having hearts that are orgullious and fiery. Courtesy is the first wear and the entrance of all friendship and of all worldly love. She who vanquishes high courage and amollishes [sic] the wrath of every creature, therefore it is a fair thing to be courteous. I know a lord in this country, who has\n\"This lord of Craon gained and conquered knights, squires, and other people to serve him and do his pleasures through his great courtesy in the time that he bore arms, while others did so for money or other things. This is my lord of Craon, who should be honored and respected for his courtesy above all other knights that I know, and I know that he has gained much love and renown from right great ladies, as well as from others, great and small. Therefore, my fair daughters, show your courtesy to the men and small people, to do them honor, and to speak to them fairly and sweetly, and to answer them courteously, they shall bear and do greater reverence, greater praise, and renown than the great ones. The honor and courtesy given to the great estates is but their right, but that which is done to small gentlemen and gentlewomen and to others of lower degree comes from a free and courteous heart. And the little or\"\nA woman pours out mead to one who receives it, thinking herself happy to do so and finding great pleasure in it. She gives in return great honor to him or her who has shown such courtesy and honor to her. Through this manner, the small people to whom such courtesy or honor is shown gain great loss and renown, which grows from day to day.\n\nOnce I was in the company of knights and ladies. A great lady took off her hood and humbled herself courteously to a tailor. A knight asked her, \"Lady, why have you taken off your hood to a tailor?\" She replied that she would rather take it off to him than leave it with a gentleman. This was considered well done, and she was praised for it above all others.\n\nAfter this, she said to them, \"Do not resemble the tortoise or the crane. They twist their faces and the head above their shoulders, and turn their heads here and there like a weather vane. But give your regard and\"\nThe hare keeps its head steady, facing forward without turning it here and there. Always keep your gaze fixed straight ahead, and if you wish to look to one side, turn your face and body accordingly. Those who lightly cast their sight and turn their face here and there are mocked.\n\nI would also have you understand the story of the daughters of the king of Denmark, which I will relate to you. There are four kings on this side of the sea who anciently married for honor without coveting land with daughters of kings and high princes who were well born and had a good reputation for good manners and steadfastness. They should be seen if they possessed such things as women ought to have. These are the four kings: the king of France, who is the most greatest and noble.\nThe king of England is the third, the king of Spain, and the fourth is the king of Hungary, who is by right the Marshal of Christian men in wars against the heathen and Saracens. It happened that the king of England was to marry, and he heard that the king of Denmark had three beautiful and well-born daughters. Since this king was a very wise man, and the queen a blessed and good woman, he sent certain knights and ladies of the highest rank from his household to see these daughters. They crossed the sea and went into Denmark. When the king and queen saw the messengers, they had great joy, and honored and feasted them for four days. None knew which of them would be chosen, and they entertained and prepared the daughters as well as they could. In this company was a knight and a lady who were very clever and subtle. They took good care and set their intentions to observe the manners and dispositions of these three young ladies.\nAnd they spoke and conversed with them. The oldest seemed the fairest, but she did not have the most steady gaze. Instead, she often looked here and there, and turned her head on her shoulders, and her sight was like a wind vane. The second daughter spoke much and often before she understood what was said to her. The third was not the fairest of them, but she was the most agreeable. She maintained her manner more steadily and sadly, and spoke little, and her regard and sight were more firm and humble than those of the other two. The troubadours took their leave and planned to return to their lord and tell him which one pleased him. Then they came to the king and queen to take their leave, and reported back to their lord that the king and queen had done well by them. Afterward, they reported the beauties of the daughters, their manners, and their maintenance.\nThe king, who was wise by nature, spoke of each of them and there were enough who were willing to take the second, for honor, and the one who was best to do so. After all this matter had been well considered and discussed, the king, who was wise by nature, spoke of the youngest and said, \"My ancestors married them for worship without covetousness and for the woman's bounty, not for pleasure. But I have heard often that a man takes a wife for beauty or pleasure rather than one who is steady and has fair maintenance. And there is no greater ease in the world than to have a steady wife, nor greater and fairer nobility. Therefore, I chose the third daughter. I will have none of the others.\" Then he sent for her, which the two older daughters greatly despised and despised. And she who had the better and more steady manner became queen of England, while the steadiest was refused for her wild appearance.\nAnd yet, fair daughters, take ye example by the daughters of the king of Damascus. Do not let your eyes be venturous, nor turn your heads hither and thither. But when you will see anything on any side, turn your faces and your bodies together. And be not overfull of words. For he that speaks overmuch is not reputed wise. And ye ought well to understand before answering. And if ye make a little pause between, ye shall answer the better and the wiser. For the proverb says that as much avails to him that hears and nothing is understood by him, as to him that hunts and nothing takes as is said before. And yet, my fair daughters, I shall say to you of a fact that happened to me concerning this matter. It happened once that I was spoken to about marriage, to marry a noblewoman, who had father and mother. And my lord, my father, bade me depart, deeming her like the one I had seen.\nI am to tell him about my advice, and I answered him, saying that she was good and fair, but I would never be closer to her than I am, if it pleases you. I also told him how I felt about her and her estate. He then said that he would not want me to have her. Because of her excessive impertinence and her light manner, which seemed discouraging to me, I did not marry her. I have thanked God many times since then for it, for it was not even a year and a half before she was blamed, but I do not know whether it was with wrong or right. Soon after she died. Therefore, my fair ladies and noble maidens of good lineage, ought to be soft, humble, obedient, steadfast in estate and manner, of little speech to answer curtly, and not be over wild to spring or laugh, for little deeds bring but good. For many have lost their marriage by showing too much and making great pretense. Sometimes supposed otherwise.\nA king of Aragon had two daughters. The king of Spain desired one, and to choose the one who pleased him most, he disguised himself as a servant and came with his embassadors, that is, his messengers, and a bishop and two barons. It is not worth questioning that the king made them great honor and joy. The daughters of the king were arrayed and adorned them as best they could. The oldest, who thought they had come for her, made no response other than between her teeth, like a fiery and proud one. But her sister was humble and submissive.\n\nHowever, in the morning when they were bidding farewell, the oldest daughter responded with nothing between her teeth, behaving like a fiery and proud one. But her sister was humble and submissive.\nof great courtesy / and sold themselves humbly to the great and small, after he had dined with two knights. But Tholos, who quarreled with one of the knights, displayed foul behavior. But the younger sister, who had also lost her composure, made no sign of her distress but maintained the same good cheer as before. The king of Spain observed and drew him aside, and called his council. He said to them, \"You know well that the kings of France and Spain should not marry for reasons of courtesy but nobly, and a woman of good manners, well-born and disposed to come to honor, and to bear fruit. And since I have seen these two damsels, and have observed their manners and their bearing, it seems to me that the youngest is most humble and most courteous, and is not of such haughty courage as the oldest. And they answered him,\n\n\"Sir Tholos is fairer,\"\n\nAnd he answered them, \"Neither honor, nor beauty, nor any earthly good may compare to bounty nor to good manners.\"\nThe younger daughter was humbly and courteously requested for the king of Aragon by the bishop and the barons. The king and his people were surprised that they did not choose the older, fairest daughter. However, it happened that the younger one became queen of Spain due to her humility and soft speech. This is a fair example of how humility and courtesy can obtain the throne of God and the world. For there is nothing more pleasing than humility, and to sell oneself to please people, great and small, and to make no show of loss or winning. No gentlewoman ought to make fears in them, but ought to have gentle hearts and soft answers. As God says in the Gospel, \"he that is greatest among you shall be your servant.\" The king took the queen from her.\nolder sister, fair daughters, do not begin a quarrel with a fool or those who are hasty and hot. I shall show you an example of this, which I once saw in a castle, where many ladies and damsels were playing tables with a gentleman who was hot-headed and hasty and most riotous, and not right wise. The argument was over a die, which she said was not truly made. Words were exchanged, and she called him a coward and a fool. They left their play and quarreled. Then I said to the damsel, My fair cousin, do not anger yourself with him. He is given to haughty words and foolish answers, I pray you, for your honor, do not argue with him. I spoke to her honestly, as I would have spoken to my sister, but she would not believe me. Yet she said more to him than before, and she said to him that he was worth nothing and many other things.\nAnd he answered her that he was a better man than she was a woman. She said that he spoke not the truth. And so the words went that he said, if she had been wise and good, she should not come by night into men's chambers and kiss them and embrace them without a candle. And she supposed she had avenged herself and said to him that he lied. He said he did not. And there were many people who heard it, who knew nothing of it before. And many of them said that a good style and not so chiding would have been better for her. She was beaten with her own staff, that is to say, by her tongue and her hasty speaking. After these words she wept and said that he had defamed her, and it should not be left so. She reproached him before them all in such a way that he said yet more foul and shameful words to her dishonor, which she shall never recover from.\nShe was ashamed by her heart's haughtiness, and therefore this is a good example: a woman should not scold against a fool or those with lofty courage. Instead, they should endure them. For when they see that they will speak foolishly and proudly, they should let them be and keep quiet, and say, \"Fair friend, I see that you speak proudly and wish to domineer. Now I will leave you and depart from him, like a knight did to a lady who had an evil temper and spoke many outrages to the knight in front of all the people. To her, the knight said, 'Lady, if it pleases you to say as many foolish things as you will, and if I hear you, I do you no wrong. I see that you are married, which I am sorry for. But now, for all that she would not be still but continued to argue more than before, and when the knight saw that she would not leave or be still for anything, he took a little straw and set it before her. And said to her,\"\nA maidservant, if you persist in behaving in this foolish manner with straw, I have left it here for you. And I went away, leaving you there. It was considered a sign of folly for you not to find someone to quarrel with, if you were so inclined. Therefore, it is not becoming or honest for good people to quarrel with fools or chide them, nor to engage with those who have evil intentions and are hasty and hot-headed. Instead, one should rebuke them as the knight did the lady you have heard about. I shall tell you an example of this concerning women who eat the choicest morsels behind their husbands' backs. There was a damsel who had a pie in a cask. It happened that the lord of the house kept a great elephant in a trunk in his castle, which thieves had eaten. When the lord returned home, he demanded an explanation from her, and she, in fear, claimed that the pie and the chamberlain had eaten the elephant's tusks. But from then on, she was in trouble.\nA woman should not eat out of lust for her husband's sweetness but if she enticed or provoked him. I'll give you an example of this evil thing, jealousy. There was a damsel married to a slothful man, so well did her husband love her that she was jealous of all the women he spoke to. Her husband reprimanded and blamed her often, but it made no difference. Among all others, she was jealous of a damsel from the countryside, who was of noble courage. It happened once that she reproached this damsel and accused her of speaking ill of her husband. The other damsel replied that she did not speak truthfully and that she lied. They began to quarrel and fight fiercely. The accused damsel took a staff and struck the other on the nose, breaking the bone as a result.\nA woman, whose most striking feature was a crooked nose, standing in the midst of her face, was this one. Her husband greatly admired and praised her for this imperfection, but often reproached her for it, to the point that it would have been better for her not to be jealous and keep her face unblemished. Her husband's love for her waned, and he sought comfort elsewhere, causing her to lose his love and favor through her jealousy and folly. This is a fine example for all good ladies and gentlewomen, showing them how they should appear content with such things and endure their sorrow gracefully, like the good lady who told me this story many times. This noble lady was the lady of Languiller, who had a lord as her husband, who held rent for fifteen pounds a year.\nheld a magnificent estate, but her husband was lecherous to such an extent that he always kept one or two women in his house. And often he rose from his wife and went to his concubines. And when he returned from his folly, he found a candle lit and water with a towel to wash his hands. And when he was come again, she said nothing but prayed him to wash his hands. And he said that he came from the private chamber. And therefore she said to him, because you come from there, you have the greater need to wash yourself. And otherwise she reproved him not, but sometimes she said to him privately between them both, My lord, I well know and am aware of your dealings with this one and that one, but never for me, by God's grace, since it is your pleasure. I shall not make things worse for you or seem displeased. Nor shall I do so to them, for I would be a fool to break my head over your adultery. Since it may not be otherwise, I pray you, my lord, at least.\nYou make me no worse company / nor do I lose your love or good appearance from me. I shall well endure the excesses and bear all that it pleases you to command me. And truly, by the soft and sweet words she spoke to him, his heart melted and became pitiful, and he kept himself from it for a good while. During her life, by great courtesy and humble obedience, she vanquished and withdrew her lord and husband from such feet and deeds. And sooner than by rude force, for a man is of such courage that when he is run down and beaten, it is much better for him to suffer for his honor and estate than to have it. And also, a man should not be overly angry with his wife if she is a little jealous of him, for by doing so she shows how her heart doubts and has great fear that another has not the love that she ought to have for him. After God and the church, but she who is wise makes little show and ought to restrain herself and bear it.\nA wife should behave courteously and conceal her feelings as much as possible. It is wise for her to do so, but the wife who sees that her husband is slightly jealous of her must be careful. If she perceives that she has caused it through frivolous pleasurable activities that displease him, the good wife should then behave wisely without making a show of it. She should speak and make a cheerful appearance before anyone, and ought to say between them both wisely and sweetly. She should know well that her husband's great love for her has made him fear and doubt that she might turn her love away from him. She should tell him that he has no reason to doubt or be afraid, for by the grace of God she will keep their honor. And thus, through fair and soft words, she should move him and take him away from his frivolous melancholy. But if she does it in anger and uses harsh words, she will fan the flames and make it worse.\nAnd yet it makes it worse than it was before. For many women are more fires in their lying and falsehoods than in their true sayings and words. And therefore many have great doubt. And thus I say to you that the good wife, however little she may suspect Rote or grief, she ought not the less to love her lord and husband. For she ought to think that is the right great love that she has for him. And he has great doubt and fear in his heart that another does not have the love that he ought to have by right, after God and holy church. And to think and behold, if another withdraws the love that he ought to have, he shall never love her, and the love and the joy of their marriage should be lost, and their good and management should decline and fail from day to day. And this is a thing that more people ought to remember and treasure often in their mind. And therefore this is a good example, how courage and thought ought to be.\nAfter this, a woman should in no way resist or answer her husband in a disrespectful or shameful manner, as did the wife of a burgher who answered her husband so noisily and shamefully in public. This caused him to become angry and he felt embarrassed in front of the people, leading to shame for him. He told her to be still and leave him alone, but she refused. Her husband, who was angry, struck her with his fist to the ground and kicked her in the face, breaking her nose. She was thereafter disfigured by this. It would have been much better for her to have remained still and endured. However, it is reasonable and right that the husband have the final word, and it is an honor for a good woman to endure and maintain peace, leaving the high-level negotiations to her husband and lord. It is contrary to this for a woman to resist.\nA woman feels shame and disgrace to oppose her husband, whether it is right or wrong. I'm not saying this in general, but when she finds him alone and has the opportunity, she may reproach him and advise him in a courteous manner, showing him that he has wronged and behaved unfairly. If he is a reasonable man, he will thank her. If he is otherwise, he should be a wise king, as was Asa, who was much melancholic and hasty. But she and her actions were not of such obedience as was fitting.\n\nIn a certain time, merchants from France came to visit Drahusband. They carried out his command to win a wager, and they agreed to all stake the same amount and swore that none should inform his wife of this bet. He answered, \"Why or what need is it?\" And he said, \"I shall spring,\" and she would not do it. And her husband grew very angry and fell, and gave.\nThey went to the second merchant's house, and he told his wife, as the other had, that she would carry out his command. It wasn't long before he said to her, \"Spring into the bath.\" She asked why, but in the end, she didn't. Therefore, she was beaten like the other woman.\n\nNext, they went to the third man's house. The table was covered and food set upon it. The merchant told the other merchants that after dinner, he would command his wife to spring into the bath. The husband said to his wife that whatever he commanded her, she should do it. His wife, who loved and feared him greatly, heard the words. They began to eat, and there was no salt on the table. The good man said to his wife, \"Salt the table,\" but the good wife, fearful of disobeying him, sprang upon the table and overthrew the food, wine, and dishes to the ground.\nThe good man spoke. \"Is this the only play you come to but this? Are you mad or out of your wits. Sirra said she, \"I have carried out your commandment. Have you not said that your commandment should be done, whatever it was? Certainly, I have done it to the best of my ability. Yet it brings harm and hurt to you as much as to me. For you told me to spring on the table. I said, 'He.' I meant there was a lack of salt on the table. In good faith, I understood and made a jest. Then the other two merchants' husbands had won the wager. And she was more prized than the other two who would not carry out their husbands' commands. For common people chastise their wives with blows and strokes, but gentlewomen ought to be chastised by fair semblance and obeyed not their husbands like the good wife did to the third merchant, who, for fear of disobedience to her husband, sprang upon the table and threw down all.\"\nhus\u2223bonde and to doo his commaundement is hit right or wrong / yf the commaundement be not ouer outrageous / And yf ther be vy\u2223ce therin / she is not to blame / but the blame abydeand husbonde / And also that she ought not tansuere to euery word of euery husbond ne of other / And that therin is perysand hete alle that they knowe and cometh to mouthe / Therfore it is grete peryll to begynne strif to suche peple / For who soo doth / he set his honoure in grete aduenture / For many saye in theyr angre more than they knowe for to auenge them\nI Shal saye to yow an Ensample of a lady that yaf the flesshe and good morsels to her lytell hou\u0304des / Ther waAnd on a tyme there was a frere mendyand drye for prechyd vnto the lady / but for al that she wold not leue it / Shapped a wonder thyng / whiche was sene al apertely. For ther cam vpon her bed two lytel black dogges / And whan she drewe on and was in a traunce they were about her mouthe / and lycked her lyppes / And where as they lycked her on the mouthe / it bycam as\nA damsel I was told had seen all this. She named to me the lady. This is a good deed. For lack of which, the poor people of God die from hunger, who are the creatures of God made to His likeness and servants. Such women do not understand the word of God in the Gospel, where God says, \"He that doeth well to the poor, doeth it to Me.\" These women do not resemble the good queen Blanche, who was mother of St. Louis, and who in her sight gave food to the most needy and sick. And after St. Louis, she visited the poor and fed them with her own hand. The pleasure of every good woman is to see fatherless and motherless children and little poor children nourished and clothed. As did the holy lady who was Countess of Mans, who nourished well thirty orphans and little poor children for pity, and therein was all her delight.\nLady Lud, god rest her soul, lived a holy and good life, and at her death, a great clarity and light were seen, filled with little children. These were not the small black hounds that were seen with the others, as you have heard before.\n\nFair daughters, I pray you be not the first to take on new attire or disguises. And in this case, be the last and tarry longest. And especially, the new disguises of women from foreign lands. For I shall tell you of a debate that occurred between a baroness who dwelt in Guyenne and the lord of Beaumont, father of him who is now lord. This knight was subtle and wise. The lady accused him of his wife, saying, \"Fair Cousin, I have come from Brittany and have seen my fair Cousin your wife. She is not adorned nor surrounded as are the ladies of Guyenne or of many other places. For her richness of her garments or her headdress is not sufficient according to the fashion now used.\" Then the knight answered her, \"Madame, since she is...\"\nnot arranged according to your fashion, and those porcupines seem little, therefore you blame me, but therefore, for I shall arrange her as charmingly and nobly as you or anyone else\nand even more,\nfor you have not more than half of your garments and of your hood turned outward with gray and crimson, but I shall do better,\nfor I arranged it after the good ladies of the country, yes, indeed, but I will not have her change the attire of good women, nor of the ladies of worship of France and of this country, who use not the attire of the lovers nor of the mistresses of wanton men, nor of the people of companies,\nfor these are they who first knew this attire in Britain and in Guyenne of these great porcupines and of the Courtesans turned by the sides,\nfor I was of that time and saw it,\nand for taking the attire of such women who brought it first here, I hold them ill-advised and also those who array them so, and also those who take and arrange them thus.\nThe princess and other ladies of England, who after their long journey can do it well, should maintain the custom and state of good English ladies and follow the fashion of the queen. Sages have said that every good lady and woman ought to keep the custom and state of the good ladies and women of their country and follow the fashion of the queen more than the last to adopt novelties and new fashions. By reputation, the ladies of France and these low countries are held to be the best and least blamed. These words were spoken before many people, and the lady herself was nice and did not know what to answer. Then many of them began to murmur and said among themselves that she should have kept silent and said nothing. Therefore, my fair daughters, this is a fine example to take and hold a moderate state and the fashion of good things. For to take a new fashion from strange women and from other countries, they are more mocked and scorned than to keep the fashion of their own country.\nI have heard of the good knight who was wise and of great wealth in avenging the lady. And you should know for certain that those who first took and wore the new fashions have been scorned and mocked. But God have mercy on us at this day. After someone has heard of any new fashion or novelty of gown or array, they will never rest until they have a copy of it. And they shall daily say to their lord or husband, \"Such a thing, and such should become me well, and it is right fair.\" I pray you that I may have it, if their lord or husband says to her, \"My love, if such a one has it.\" And those who are held in equal wisdom as she is not, will then say, \"What have I to do with all this? Since such one has it.\" I may well have it, and it would be as well to me as to her. And I say to you that they shall find so many reasons that they must necessarily have their share. But these kinds of women are not the most wise or most courteous, but they have their hearts most set on:\nthe plesaunce of the world / I speke not vpon the ladyes ne the damoysels that maye wel do at their lust and gyse / For ageynst their estate I thynk not to speke ony thyng that may displese them yf I may knowe it / For it apperteyneth not / ne is syttyng to me but to honoure and obeye them to my powere / ne I entende not to speke ageynst them by this book / but to my owne doughters / wymmen and ser\u00a6uauntes / to whome I may say that as it shal plese me. and af\u2223ter my wylle\nfAyre doughters I shall saye to yow an Ensample / how it is peryllous to speke and holde stryf to peple that ha\u2223ue the world in their hande / and that haue manere and wytte to speke. For gladly men ne wynne but lytel to holde stryf of bourdes and Iapes to suche men / For it happed at a grete feste where as were many grete ladyes and lordes / And that ther was the marchal of Clermo\u0304t / whiche merueiloussly had the world in honde as of fayre spekyng and lyeng subtylly / and to knowe hym self and his beyng among alle knyghtes and ladyes / So\nThen there was one lady who said to him, in front of all the people, Clermont, in good faith you ought to give great reward to God, for you are a good knight and seemly enough. And you know many and connect many marvels. And were perfect enough, if your mocking and evil tongue were not. Which sometimes cannot be stilled. Now, Madam, is this the worst taunt that I have ever heard? She said you. Now, then, in this point, as it seems to me to judge rightfully, I have not so evil a tongue as you. And I shall tell you why you have reproved me and told me the worst taunt that I have ever heard from you. And I have not said the worst taunt that I know of in you. What wrong have I done then, Madam? Madam, I am not as swift of speech as you are. The lady held her peace then, and wished she had not stirred or spoken to him for various reasons, which I shall not repeat, as I have heard it recounted, and some said that it would have been better for her to have been still. Therefore.\nThis is a good example. It is better sometimes to be stylish and say nothing than to be over eager and begin woes to men who have words ready at hand and have no shame to say double words having diverse meanings. Therefore, be careful whom you attempt to speak to and beware of saying anything to their displeasure. For it is very perilous to strive.\n\nI shall tell you about this matter: how it happened that three ladies supposedly shamed Boussycault and what its cause was. Boussycault was a wise man and well-spoken among all other knights. He had the world and rule at his will among great lords and ladies.\n\nIt happened at a feast that three great ladies sat in a closet and spoke of their good adventures for so long that one said to the other, \"Foul all of us who will not speak for good company if she were this year prayed and required of love.\" One of them replied, \"I have been desired within this year, by my faith, said you.\"\nother. I said the third, and a man who was most noble spoke up. \"Foul be she who will not reveal his name,\" he said, addressing the last speaker. \"By my faith,\" said one, \"if you will ensure us all to say the same, we shall speak truly.\" She agreed and said it was Boucicault. \"You said that it was he,\" another man confirmed. \"Certainly it was he who desired me,\" said the third. \"Ha ha, it is so,\" they all laughed. \"Certainly he is not as loyal or true as we had supposed. He is but a bourgeois and a deceiver of ladies. Late we sent for him, and he came and said to them, 'My ladies, what pleases you? They replied, 'We have to speak with you.' They beckoned for him to sit down among them. But he answered them and said, 'Since I have come at your summoning, let me have a chair or a stool to sit on. For if I should sit low, I might break my points or limbs, and you might bear me away by force. It were another thing.'\" And so he must have a seat.\nAnd when he was seated, the well-born ladies began to say to him, \"Boussicault, we have been deceived by you in the past. We thought you were faithful and true, but you are only a deceiver and a mocker of ladies. It is your condition. Lady Boussicault, do you know that I have deceived or mocked any of these ladies? Yes, said one. You have desired my fair cousins, who are here, and so have you me. And you have sworn to each of us that you loved us best above all creatures. This is a great lying, and it does not trouble us. For you are not worthy nor of value to have three. And therefore you are false and deceitful. And you ought not to be included nor counted among good and true knights, now my ladies, have you all said? You have great injustice, and I shall tell you why. For at the time that I said this to each of you, I then had pleasure and thought so at that time. And therefore you do wrong to hold me as a deceiver.\nBut I must endure your parliaments upon me, and when they saw that he was not abashed, they began to say, \"What shall we do? Let us draw lots for him. The one who draws the shortest straw shall have him.\" I replied, \"Then answer him and say, 'Nay, my ladies, by the sacrament of God, I am not so easily parted or left. For there is no woman here that I will abide with.' And with that, he arose and went his way, while they remained in shame, more abashed than he was. Therefore, it is great peril to begin a strife or debate with men who know the world and can maintain their manner. And for that reason, this is a good example not to strive or have words with such men. For in all things, there is manner. Another time, three bad men.\nA knight was accused and deceitfully imprisoned in a chamber alone. Each lady had a maidservant. Despite this, they sentenced him to death, declaring that he should never deceive women or maids in such a manner. Their anger and wrath towards him were so great that each held a knife to kill him. He said to them, \"My ladies, since it pleases you that I should die without remedy and without mercy, I pray you all to grant me a bone and a gift.\" They agreed and granted it. He then said, \"Behold what you have granted,\" and they were astonished and frightened. He saved himself and they remained astonished and mocked him.\n\nI shall tell you an example of a good lady whom noble knights loved. Despite her lord and husband's displeasure that she went gladly, she often begged him for permission. Her husband granted it out of fear.\nThe grace of other lords, and because they should not say that he was jealous, and he spent lavishly to accommodate them both at feasts. She might well have perceived that if she had been the wife, she would not have gone there. It happened once, as she was accustomed to dance all night at a festival until it was day, that suddenly the torches and lights were all extinguished. There were great cries and uproar, and when the light was restored, the brother of this lady's husband saw that a lord, a knight, held her, and had taken her a little aside or to the side. In good faith, I truly believe that no harm or villainy was done then. But the brother spoke so much that her husband knew of it. He had such great sorrow in his heart over it that he no longer trusted her with his life after that, nor did he show her the great love and pleasure he had been accustomed to.\nHe was a fool, and so was she. They both looked like identical hounds in the end. They lost all their possessions and household. It was all due to a small cause. I also know of another fair lady who was eager to attend the festivities and was therefore blamed and slandered by a great lord. Consequently, she fell ill for a long time, reduced to nothing but skin and bone. She drew near to her death. Therefore, the sacrament was brought to her. Then she spoke before all who were present: \"My lords and friends, behold and see. In what state I am. I was accustomed to be white, rosy, and plump, and the world admired my beauty. Now, see what I have become. I am not like the way I used to be, but that was without vanity or thinking of any evil. Many people were ashamed, thinking it could have been otherwise. Nevertheless, she had been slandered and blamed beforehand, and her honor was injured.\nAnd for these things it is great peril to all good ladies who have their hearts overmuch set on the world, or are overdesirous to go to such feasts, that they may keep them honorably. The feasts and revels are the cause of which many good ladies and gentlewomen receive much blame and noise without cause. And yet I say not but that they must sometimes obey their husbands and their friends and go there. Beware, ye have always by you some of your friends or of your good ones. Another example I shall tell you of those who will not wear their gowns or clothes on high feast days. Then I wish you would take example how a damsel reproved her land on the Sunday. I said she, \"for I see no men of estate here,\" she replied. \"God and his mother are greater than any other. And they ought to be honored more than any worldly thing. For he may give and take away all things at his pleasure. For all good and all honor come from him and from his blessed dear mother.\"\ntheir holy God and the priest and the people see me every day, but people of estate do not see me always. Therefore, it is greater honor to me to be seen and to speak: \"It is not said by the lady, let anyone who may come, come at once with that word. And then a wind came, hot and strong. It struck her so that she could neither stand nor move, more than a stone. And then she confessed and repented, and acknowledged this malady to many pilgrims. And she was carried in a litter. And she told all men of worship that she found the cause of this affliction that had taken hold of her, and that it was the vengeance of God. She said that she had greater joy and greater pleasure in making herself amusing and gay for people of estate who came from outside into such a place where she was, to please them, and to have a share of their admiration, than she did for any devotion at the high festivals of our Lord or of his saints. Since she said to gentlewomen, as she arrayed herself, 'My loves, look here, the vengeance.' \"\nAnd told them all the faith, and said to them: I was once possessed of a fair body and noble lineage. And every man of me said, and for the praise, the bounty, and the glory that I took, I clad myself with rich clothes, finely filled and furred. I showed them at feasts and banquets. For a time the fruit that was in me was not folly, and all that I did was for the glory and loss of the world. And when I heard speak of the company that said they would please me, lo, here is a well-bodied woman praising and holding them in reverence. Therefore, I pray you, my friends, that you take example from me.\n\nThis good lady, sick and swollen, endured for seven years. And after God had seen her contrition and her repentance, He sent her health. She was whole again after her life, and was ever after much humble towards God. She gave the most part of her goods for God's sake, and held herself simply, and had not her heart set towards the world as she was accustomed.\ndoughters this is a goode ensample hou ye ought to apparayle yow\u00b7 & were youre good clothes on the sondayes / & the good feestes for thonoure and the loue of god which gyueth\nall / And for thonoure of his swete moder & of the hooly sayntes more than for worldly people / whiche ben no thyng but fylthe / & erthe / And for theyr regard and preysyng / For they that soo do\u2223ne for their plaisaunce displese god / And he shal take vengeaunce on them in this world / or in that other / like as he dyd of the la\u00a6dy of whiche ye haue herd / And therfore this is a good Ensam\u2223ple to all good ladyes and to alle good wymmen\noNe Ensample. wylle I telle yow after this matere / It happed that seynt bernard whiche was an hooly man / and of hyhe lygnage lefte all his grete possessions / and noblesse for to serue god in an Abbaye and to lede the better his lyf / he was chosen Abbot\u00b7 and ware hayer and dyd grete abscy\u00a6nence / & was a grete almes man to the poure / And he had a suand holy man / And whan saynt Bernard sawe her in this\naraye he blessed her and turned his back to her. The lady was greatly ashamed because he did not speak to her. He sent her word that he was afraid to see her in such pride and disgrace. Then she removed her rich attire and simple robes. He came to her and said, \"Fair sister. If I love your body, I owe it much more to love your soul. Do you not think it displeases God and His saints, and the entire court of heaven, to see such pride and vanity set up? And to array Carole, who within a day after the soul shall depart shall rot and stink so that no creature may feel or see it without error and abomination. Fair sister, why think not you one day how the poor die for cold and hunger there without? The tenth part of your queenly riches and nobility might refresh and clothe more than forty persons against the cold. Then this holy man declared to her how she should leave the folly of the world.\nworld and the bounce thereof, and she showed her how she should save her soul so much that the good lady wept. And after she died, she sold the most part of her rich robes and rich array, and led such a holy life that she had the grace of God and of the world, that is, of good and wise men, who are better than fools. And therefore, my fair daughters, this is a fair example that you ought not have your hearts set toward the world, nor find and set your new gifts and fancies to please with the world. But that you depart from God, who sends all, and so may you get your salvation. For it is better to have fewer gowns and robes that the poor may have their part. For whoever lets all his intent be to have the pleasure of the world, I am certain that it is folly and temptation of the devil, our enemy, and you ought to array yourselves better for the love and honor of God than for the foolish thoughts of the world, which is but a shadow to the regard.\nof him who is all-seeing and all-giving, and he continually reveals his glory,\n\nI shall tell you another example of those who engage in distractions during Mass when they should be hearing the service of God. This is recorded in the story of Athena. There was a hermit, a very holy man with a blessed life, who had a chapel in his hermitage dedicated to St. John. Many knights, squires, ladies, and damsels of the country came there, not only for the festivities, but also for the holiness of him. And this holy hermit sang the Mass. When he finished the Gospel, he saw the ladies and damsels, knights, and squires, who were bordering and jostling each other during the Mass and running about. He saw much of their conversation. And he saw that at each pew of man and woman, there was a fiend, very black and horrible, which also laughed and jested among them. These fiends sprang up on their quaint attire and looked like small birds that leap from one place to another.\nThis holy man blessed him and rebuked him. When he was in his cell near them, he heard them speak and laugh. Then he struck the book to make them be quiet. But some refused. He said, \"Fair lord God, make them hold their peace and be still, and may they know their folly.\" Then those who had laughed began to cry and wail, both men and women, like demoniacs, enduring great pain. It was a pitiful sight to see and hear. And when the mass was sung, the holy hermit said, \"How and wherefore, and of the great sin that you did during the mass, when you should have been in the service of God, to whom none should come but to give praise, humbly and devoutly to worship Him. And after this, he said, I saw the demons leap and spring upon the horns and other nice apparitions of many women. They were the ones who spoke and mingled with the company. And those who thought:\n\n(Cleaned text: This holy man blessed him and rebuked him. When he was near them in his cell during the mass, he heard them speak and laugh. He struck the book to quiet them, but some refused. He prayed, \"Fair lord God, make them hold their peace and be still, and may they know their folly.\" Those who had laughed began to cry and wail, both men and women, like demoniacs, enduring great pain. It was a pitiful sight to see and hear. And after the mass, the holy hermit said, \"How and why did you commit the great sin during the mass when you should have been in God's service? Only to give praise, humbly and devoutly, should anyone come. And afterward, he said, I saw demons leap and spring upon the horns and other nice apparitions of many women. They were the ones who spoke and mingled with the company. And those who thought:)\nmore than to please God / than to please the world and its amusements, he saw on these the demons pinch their kerchiefs, but upon those who said their prayers and were in devotion, they were not touched. But it holds more in the heart than in the appearance. And after he had said this, he arranged them to be seen better and take heed of committing great sin. And those who took pleasure in the service of God angered and gave great debate to the fiend, our enemy. After he had said many things, the women and those who cried and were so tormented, threw away their gay attire as if out of their wits. And they always remained in such a manner for nine days. And on the tenth day, they were brought back to their right minds by the prayer of the holy hermit. And thus they were chastised. From then on.\nThey kept them from speaking and lingering during the service of God. This example shows that no person ought to talk in church or disturb the service. And yet, I shall tell you what happened at the mass of St. Martin of Tours. The holy man sang the mass, and St. Bryce, his godson who was Archbishop of Tours after him, helped him. St. Bryce began to laugh. St. Martin perceived it, and when the mass was done, he called him and demanded why he laughed. He answered that he had seen the devil, who had written all that men and women spoke to each other as long as he said the mass. Then it happened that the parchment in which the devil wrote was too short. He began to draw it out with his teeth to make it larger. But when he drew it out with his teeth, the parchment escaped from him. In such a way, he struck his head against the stone wall.\nFor that reason I laughed, and when St. Martin had heard that St. Bryce had seen this, he preached to the people about the great peril of speaking and engaging in conversation during Mass time and the time of God's service. Yet, one must endure the great clerks who forbid us from saying prayers during Mass time, especially while the Gospel is being read and its preface. Therefore, my dear daughters, you have here a fair example of how you ought to maintain your humility and devotion in church and not speak or fidget for anything that may occur.\n\nAnother example I will tell you of those who lost the Mass, and caused others to lose it as well. I have heard told of a knight and a lady who took great pleasure in sleeping before anyone else from their youth. They practiced this habit in such a way that they often lost the Mass, and caused all their parishioners to lose it as well. Since he was lord and patron of the parish, they dwelt there.\nA parson refused to say mass for a parish on a Sunday when they sent for him, and it was past noon when they arrived. The parishioners informed him it was past nine, so he couldn't sing mass, resulting in the people being angry and having no mass that day. In the same night, the priest had a vision where he seemed to keep a large flock of sheep in a field with no grass. He wanted to bring them to a pasture with only one path, where a black swine and sow lay across the way. The sheep and he were both so frightened that they turned back to their field without pasture, leaving them without food. Then a voice said to him, \"Will you not give pasture to your sheep?\"\nfor fear of these horned beasts, and they both awoke, and in the same night this vision happened to the knight and his wife. The beasts seemed to become a boar and a sow, and they were also horned. They would not allow the sheep to pass and go to pasture. And since they seemed so, there came a great hunt with black hunters sitting on great black horses. They had a large quantity of hounds and black dogs with them, which seemed to be there. They unharnessed and mounted, and made them all draw them, and bite them by the ears, arms, and thighs. And they blew their horns, hallowed and cried. This chase or hunting lasted so long on them that it seemed they were taken and slain. They both awoke, being sorely agitated and frightened. This vision happened to them twice.\n\nNow it happened that the priest came to the place where the knight and lady were. They told him their vision. And in the same way, the priest told to them\nThe priest advised him and said to the knight: \"There is a holy hermit here in this forest who will guide us and provide counsel regarding this matter.\" They went to this holy man and recounted their adventure to him from beginning to end. The wise and blessed hermit declared to them their deeds and said to the knight and his wife: \"You are the black swine that keep the path and the entrance to the pasture, preventing the sheep from feeding there and from eating of the good pasture. In other words, you are the lord of the parish where you dwell, and you have disturbed and hindered the good people and parishioners from learning the service of God, which is the spiritual nourishment of the soul. Your negligence and long rest have grown into great sins, symbolized by the horns you have borne.\"\nYou specifically committed great sins by allowing others to stray from the benefit and service of God, sins that you cannot remedy except through great penance and torment. Therefore, the retribution for the wrongs you have done is shown to you: you will be tormented and hunted by the demons of hell. And at the end, you will be taken and slain by the very hunting of devils, as it was shown to you in your advisor's vision. I assure you, it would have been less sinful for one hundred people to hear no mass than for you to let the good people and the priest abandon their devotion. For when he remained too long, he became angry and sinned in the sin of wrath. And the good people, some of whom went to the tavern, and others lost their devotion and all good charity. All the sins and evils come from you, and because of your sloth, for which you will give an account at the Day of Judgment, unless you put forth remedy. Then the knight was greatly dismayed and asked him.\nThe holy man advised him to kneel and confess his sins for three Sundays, asking for their forgiveness and requesting them to pray for him and his wife. They were to be the first to arrive at church after that, and he confessed to the hermit. The hermit gave him penance and other tasks, and they both thanked the Lord for granting them this demonstration. From then on, they were the first to arrive at church. The holy hermit also spoke to the priest about his vision and emphasized that God should be feared and served more than the world. Therefore, my fair daughters, take this as an example and do not make others miss their Mass or devotion because of your sloth and negligence. It would be better if you heard none of it. I would also like you to learn from the example of a lady.\nA lady, who had lodgings by the church, spent the fourth part of the day arranging herself. She was always accustomed to taking a long time to prepare and make herself fresh and gay, which annoyed and grieved the parish priest and parishioners greatly. On a Sunday, she was so long that she sent for the priest to wait for her, as she had been accustomed. It displeased the people, and some said, \"How long can this be and how often must we wait for her?\" Then, as it pleased God for an example, as she looked in the mirror, she saw the devil, who showed her his hideous and horrible backside. The lady went out of her wits and remained arranging herself, but thanked God that she had been chastised. Therefore, this is a good example of how we should not be so long in preparing or making ourselves gay, as to cause inconvenience to others.\nA good lady, holy in life and devoted to God and His service, grew uneasy in heart when she could not attend Mass. One day, her chaplain was too ill to celebrate Mass. The lady was distressed because she had lost her service. She left her castle and said, \"O good Lord, do not forget us. Please grant us the opportunity to hear the holy service.\" As she spoke these words, she saw two friars approaching, whom she welcomed with great joy. She asked them if they had celebrated Mass, and they replied, \"No.\" She requested that they sing the Mass, and they agreed, \"If it pleases God.\" The lady was grateful and the younger friar began the service. After completing the first three parts of the sacrament, the older friar continued.\nThe brother beheld it. And saw one part spring into the mouth of the good lady, in manner of a little bright clarity. The young brother looked around where it had happened, and the other trembled for fear and sorrow of his companion, and came to him and said that he should not be dismayed. For he sought was in the mouth of the good lady. Then he was well assured and thanked God for the miracle that had happened to this good lady, who so greatly loved God's service.\n\nI would that you should well retain an example of a good lady, a countess, who every day would hear three masses. And on one occasion, she went on a pilgrimage. It happened that one of her chaplains fell from a horse there, so that he could not say mass.\nThe lady was at ouer a grete meschyef for to lose one of her masses / And she com\u2223playned deuoutely to god / And anone god sente to her an An\u2223gel in stede of a preest / whiche songe the third masse / but when he had songen / and was vnreuested / it was not knowen where he bicam for ony serche that they couthe make. Thenne thought the good lady / that god hadde sente hym to her / And thanked hym moche humbly / and this is a faire Ensample how god pur\u00a6ueyeth to them that haue deuocion in hym / and in his seruyce / But I trowe that ther ben many ladyes at this day / that passe\nwel with lasse than thre masses / For it suffyseth them ynowe of one masse only / soo lyteword / And in lyke wyse the contra\u2223ry / For he that hath not wel set his hert to hym ward / he passeth lyghtely as many doo in thise dayes / whiche haue their herte mo\u00a6re set on the world / and on the delyte of the flesshe / than on god.\nI Shalle telle to yow an Ensample of a yong lady. whi\u2223che had sette her hert on the world / And vnto her repay\u2223red a\nA squire, who was amorous towards her and whom she did not hate, persuaded her to believe that she had vowed to go on a pilgrimage. Her husband, a good man, allowed her to do so, as he did not wish to displease her. One day, they went on a pilgrimage to a monastery of the Virgin Mary. They enjoyed themselves greatly during the journey, speaking and flirting with each other, rather than reciting their matins. They had great pleasure and delight on the way. It happened that when they entered the church and were in the midst of the mass, the evil spirit, who is always lurking in wait to tempt man and woman with carnal desire, held them in this temptation and carnal pleasure so that they paid more attention to each other and exchanged loving signs and tokens than to the divine service or to praying devoutly.\nAnd so it happened by open miracle that the lady took such a great malady that she suddenly swooned. And they did not know whether she was dead or alive. And so she was born thence in men's arms into the town as a dead body. And her husband and friends were sent forth. They were much sorrowful about this adventure. And they beheld her, and wished that the lady, who was in great pain, would see a wonderful appearance. For she seemed to see her father and mother, who had been dead long before. Her mother showed her her breast, saying, \"Fair daughter, look here, your nourishment. Love and honor your husband and lord as you did this breast that gave you suck. Since the Church has given him to you.\" And after her father appeared to her. Fair daughter, why do you have more pleasure and greater love for others than for your own lord and husband? Behold this pit that is beside the fire, and know for certain that if you fall into this fire of evil heat, that\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 clarity. However, since the text is relatively clean and the errors do not significantly impact the readability, I will not make any major changes to the text. I will only correct the most obvious errors and expand some abbreviations for clarity.)\nthou shalt abide therein. Then she saw a pit full of fire so near to her that almost she had fallen in. And she was then all afraid. After this, her father and mother showed her a hundred priests, all in white. And the father and mother said to her, \"Fair daughter, we thank you for this people here. And after that, it seemed to her that she saw the image of our lady holding a coat and a shirt. And she said to her, \"This coat and this shirt keep you from falling in this pit. You have defiled my house and mocked it. And in this fear, she awoke. And then her lord and her friends had great joy, and saw well that she was not dead. And this lady felt herself all weary and feeble from the adversity and fear of the fire, in which she was almost fallen.\" She demanded to have a priest. And immediately was brought to her a holy man, a religious man who was a great clerk.\n\"She lived a holy life and confessed to him all her adversities and the great fear she had of falling into the pit. There she told him all her sins and her wanton youth. The holy man declared to her her temptation and said to her, \"Damsel, you are much beholden to God and to his sweet mother, who will not have you damned nor the perdition of your soul. They have shown to you your peril and your salvation. First, they have shown to you your father and mother. Your mother said to you, 'Fair daughter, see the breasts from which you have taken your nourishment and honor your husband. Love and fear him as you loved and honored the breasts of your mother, and leave all other loves for him. In the same way, our Lord says with his holy mouth.\"\"\nA man should leave father and mother, sister and brother, and live with his wife and her husband, and they be not two but one flesh. God has joined a man and wife together, and a man cannot depart. She also said that you took your nourishment in her lap and your wealth. That is, if you love your husband above all others, then your nourishment will grow and increase from day to day, like a child growing by its nourishment from the pap and the showed-to-you the priests in white, and said that you had requested them. This signifies that you have fallen into the pit, for you have defiled my house and mocked it. That is, you have been in the church in greater love of another than of him. They were the foolish pleasures and the foolish delights that you took him for.\nEmbarked and traveled, and the voices accused you of fouling and mocking his house, which is his church. For all who come here for any other reason besides the devotion of a holy place, and do not perform the service of God but come for their pleasure and worldly delight, they mock the church and the house of God. After you defiled it when you sinned in such a way as the voices told you, your heart was set more on the pleasure of folly than on divine service. And of this transgression, God has willed to show you your fault, and has sent you this great evil and sickness that you have now experienced. This grace and chastisement are coming to you for the service and good deed that you did for two poor women. Of these, you gave one a coat and the other a smock. And the voices told you that the coat and smock have kept you from falling into the pit, that is, that the good deed and piety that you have done for God's sake have kept you.\nIf you had fallen into the folly and foul plays, where you had set your heart in, you would have been utterly lost and perished. Therefore, you ought to give great thanks and service to God that He has vouchsafed to show you your error. Now, from henceforth, you ought to keep yourselves from falling into such peril as losing all honor and your soul, and not having pleasure in loving anyone as much as your lord, your husband, to whom you have promised faith and truth. And you ought not to change for better or worse. If she changes and loves another, she lies and perjured her faith and truth. Now, here you have it, God be thanked, a fair mirror, just as the wise man showed you the advice. And thus he confessed and taught her the best way he could. The lady became whole and thanked God and left all her foolish pleasures. About half a year later, the squire who had courted her came from a voyage and from an army where he had been.\nAnd came to her quietly and Iolye / And began to jest and boast / and spoke such language as he had used before / And he found her strange / then was he abashed and admired / And demanded her and said, \"Lady, what play have I lost the good time, the life and the hope / that I had to live joyously with you?\" And she answered him that all that time was past / For never as long as I live, said she, I purpose to love or have pleasure with any other, save with my lord, my husband / And then she told him the adventure that had happened to her in the church / And he thought and supposed / he might have torn her / but he could not / and when he saw that she was firm and constant / he left her / And afterward told many others of her constancy and steadfastness / which he much praised and honored her for / Therefore, here is a good example / how I ought not to go on holy pilgrimages for foolish playfulness / but only for the divine service and for the\nLove of God / And how good it is to pray / and to say masses for the souls of father, mother and other friends / For in like way they pray and seek grace for those who remember them / and do good for them as you have heard / And it is also good to give alms for God's sake / for the alms given to them / receive grace from God like those who give them / And now I shall tell you another example that happened in a church / called Our Lady of Bealem\n\nIt happened in the same church, on the vigil or eve of Our Lady, that one named Peter departed. He left that other. Nevertheless, it was necessary that the church should be newly consecrated / And that the said Peter, for his penance, should go around the church naked on three Sundays / beating himself / recounting and telling his faults and sins / Therefore, there is an example for every man / to hold himself cleanly and honestly in holy church.\n\nIn Pitywas an abbey which was\nThe church of this Abbey, named Chyure Fare, had been severely damaged and wasted during the war. The priory's new monk, named Pygree, was missing. It was a Sunday after matins were completed, and as the monks prepared for the high mass, Pygree was demanded and searched for. He could not be found until a great search was made, and he was discovered within the church lying upon a woman in great distress and heavily impaled. They were so close that they could not separate or move apart, and they remained in this position for a long time. All the monks arrived before they were lost. When the poor monk saw his uncle and the other monks, he felt great shame and sorrow in his heart. For this reason, he left that Abbey and went elsewhere. Here is a great example of how men should properly keep their distance.\nThem selves from sin doing in holy places, specifically for fleshly delight or lechery, in speaking or any other manner. For it is not convenient that a man in such places look nor behold maiden nor woman. But by thought and way of marriage. For as God says in the Gospel, as one Evangelist tells and recounts, saying that the sweet Jesus Christ entered or went into a church. Which at that time was called the Temple, where men sold merchandise and other ware. And as our Lord God saw this, he put them out everyone. And He said that His house should be kept clean. And it ought to be the houses of holy orisons and prayers. And not houses of merchandise nor pit or brothel for thieves. And for to confirm these reasons, our Lord God has well shown to us applicable or known miracles, which of late He has made in the aforesaid Churches, as you have heard. And how much displeases Him that men defile His holy houses and His holy Church. My fair daughters, he who does the best or good.\nSee and take the bad or evil. It is good right that after thereof he repents. I say so because we have, through this world, many evil and bad examples, and there are many who rather and sooner take the bad than the best or good. Those who do so are fools, for they put themselves out of the right way, which is out of the commandments of God, who is good, and also our salvation teaches us. He gives it to us both by writings and by law, which we hold and set but little by. For we see that the most part of the world rules and guides itself after the carnal or fleshly delight and will. One is proud for his science, another for his riches, some for their gentleness, others are envious of the goods and worship that they see in other folk more than in themselves, others are jealous and keep evil will in their hearts towards the folk, others are so inspired and burning in.\nThese people and stubbornly sinful folk are worse than wild beasts / Others are gluttons and lecherous, taking excessive good wines and delicate foods. Others are covetous, desiring to possess others' goods / Others are thieves, usurers, rascals, and traitors / This kind of people clearly shows / that they are sons and disciples of the devil / For they eagerly embrace and follow the doctrine and faith of him their master, by whose cunning they are bound to sin and lying on the way to damnation. And in this manner, the most part of the world is ensnared and overcome /\n\nAlso, there are those who are wise and prudent, who have all their heart and trust in God / And for the love and fear they have towards him, they remain chaste and away from sin / Always fighting against the fire of lechery / Also, they keep themselves sober from eating of delicious foods and wines.\nGood diet is for such delicates, but the bridle that kindles and sparkles the fire of lechery. Others have grace, wit, and sufficiency against covetousness. And others have a free heart and pity for others' pains. And they are true and rightful towards their neighbors. And also they are peaceful. And therefore our Lord God makes them live in peace. For whoever seeks evil and the rout, anguish and sorrow shall soon follow him. Many men, through their great ire and anger, beat themselves with their own staff, and every day are about to purchase great pain and sorrow for themselves. And therefore our Lord God, in the Gospel, blesses all those who are debonair and peaceful of heart. All such people, who so clearly and fervently keep and maintain themselves in the love and fear of God and of their neighbors, show well that they are like their master. That is God the Father, whom they hold and keep the holy commandments as holy.\nchirche techeth them / & they haue a fre herte to witholde them after thexamplayre of his sone whiche is thexemplaire of life / and of ioye perdurable / And is the swete welle or fountayn / wherynne men maye fynde alle goodnesse and sauement And therfore fayr do\u2223ughters / haue ye euer youre herte in hym / and loue and drede hym / And he shalle saue yow fro alle peryls / and fro all euylle temptacions / Wherfore my faire doughters I wylle shewe and declare vnto yow by this book the trewe women and good lady\u00a6es / that oure lord god preyse so moche in his byble / by whoos hooly dedes and operacions were and shalle be euermore preysed / Wherby ye may take good Ensample of honest and clenly ly\u2223uynge / And also I shalle shewe yow somme euyl wymmen that were furyous and replenysshed of alle malyce / the whiche fynys\u00a6shed theyr lyf in grete sorowe and heuynesse / to thende ye take of them goode Ensample to kepe yow fro all euylle and fro the perdycyon. wher as they fallen in\ntHe first ensample of euyll and of synne /\nThe death entered this world through Eve, our first mother, who kept God's commandment and the worship she had instituted. For she had made herself lady of all things living under heaven, which were all obedient to her. Had she not fallen into disobedience, there would have been no fish in the sea or bird in the air, but they would all have been.\n\nConsider how a single sin alone, without any more, caused her to lose this great honor and worship, and fall so low. She lost all that was previously mentioned only for the sin of disobedience. Look well and take heed, as I trust in God you will remember this example. And know that the sin of our first mother Eve came about through wicked companionship, as the history says, for the serpent, whose face was reportedly like that of a woman, was her companion.\nAnd she right readily heard him with all her will, in private where she acted like a fool. For if at the beginning she had not heard him but had gone to her lord, she would have discomfited and overcome him to great shame. The fool, hearing him, turned her into great loss and damage. And therefore, my fair daughters, it is not good to hear people who in their speech are blandishing and casting many flattering words. They are full of deception. The serpent found Eve far from her lord and alone. Therefore, at his earliest convenience, he showed her his deceitful purpose and false language. For this reason, it is not good to be alone with anyone, except they be of your nearest family. I do not say, however, that men cannot bear honor to every one worthy of it. But men put their honor and worship in jeopardy and danger by answering too much, rather than by few and short answers. One word brings in another.\n\nThe second folly of\nOur first mother answered lightly without remembering to thank, nor considering her husband, as Lucifer demanded and asked why she and her husband did not eat of the fruit of the tree of life as they did of other fruits. She answered without consulting her husband and engaged in conversation with him, and in doing so, she died, appearing foolish. Her answer was not fitting for her, but belonged to her lord Adam, for God had given him the keeping of her and of the fruit, and had instructed him which fruits they should eat. Therefore, she could have answered that he should speak to her lord rather than to her. Therefore, my fair daughters, take this example: if someone asks you of folly or anything that touches your honor and worship, you may well cover and hide it by saying that you will speak of it to your lord. Therefore, my fair daughters, I would that you well keep this example within your heart.\nA good lady of Acquyllee, whom the prince of that country wooed with foul love. When he had prayed and spoken to her long enough, she replied that she would speak to her lord about it. And when the prince saw this, he left her in peace and never spoke to her of it again. He praised her to many as the most chaste and best lady in his land. In this way, the good lady received great praise and loving words from many. And so should every good woman do, and not answer according to her own will.\n\nThe third folly of Eve was that she did not remember God's warning to her and her lord. God had told them that if they ate of that fruit, they would die from it. When she answered the tempter, Lucifer, she did not speak the truth plainly but said, \"If we eat of it, it might happen that by some chance we would die.\" God spoke to them without any condition or chance. Her simple and foolish answer gave to the serpent Lucifer:\n\n\"And the third sin of Eve was, that she did not remember God's warning to her and to her lord. God had told them, 'If you eat of that fruit, you will surely die.' When she answered the tempter, Lucifer, she did not speak the truth plainly but said, 'If we eat of it, it might chance that we would die.' God spoke to them without any condition or chance. Her simple and foolish answer gave to the serpent Lucifer.\"\nGreater boldness to spare than him who tempted her, and said to her, \"You may well take of the fruit and eat it, and so you shall know both good and evil as well as he who has given you such defense.\" You do not know why he has forbidden you to eat any of it. It is because, by eating it, you would become as fair as shining bright and as mighty as he is himself. And so the fool and believed him through covetousness and his fair speaking, as did the foolish women and the flattering words of the Anglians, who give them counsel to play and take worldly delights against their worship and honor, and by their flattering words and promises, which they hold not, they deceive them. So the poor and unwise women believe them so much that they consent and grant to the foul delight. When they have finished with them their foul delight and accomplished their will, they leave them shamefully.\nThe folly of Eve was her foolish looking at the forbidden tree and its fruit, which God had forbidden them to eat. This tree appeared so fair and delightful to her that she desired to eat it merely by looking at it. Thus, through her foolish looking, she fell into a wicked thought. For, as the sage says, \"The greatest enemy that men have is the eye.\" Many have been deceived through false beholding. For there are many men who, by their great art, create a false semblance or beholding of a false semblance, as there are many who, by beholding and looking steadfastly, seem debonair and gracious. But many a woman is deceived by such false beholding, for they believe and think that they make such looking and have such behavior only because of the distress of love. However, they do it for nothing else than to deceive them. Therefore, this is a good example for a warrior.\nAnd keep himself from false beholding. Nevertheless, at times one is deceived by them, for when the enemy finds them in such a foolish looking and delighted state, he pricks and inflames them with such temptation. In this, he holds them fast bound, so much so that he makes them fall into the filth or mire of that which they desire to do, thereby losing both body and soul. All this evil comes only from foul beholding.\n\nI would therefore advise and inform you of the example of King David, who only by a foul look at the wife of Uriah his knight, fell into fornication. And after, in making himself put to death, in whose occasion came great vengeance from God upon him and his people, which came about only by foul beholding.\n\nSimilarly, our first mother Eve, by her foolish look and pleasure, fell into the fact or deed, which all the world and the human race paid dearly for. By this looking, fact or deed came death into the world. Therefore, this is a warning.\ngood example for keeping oneself from such foolish and false looking / The fifth folly of Eve was when she took and touched the fruit / It had been better if she had had no hands / For overly dangerous was the touching of it / But after the looking that she had had. And as the two vices and her will were agreeing to gather, she had no fear nor dread of anything / but touched it / and took of it at her will / And therefore says the sage that men ought to keep themselves from touching any delight / whereby the soul and the body might be hurt in any manner / For foolish touching stirs and inflames the heart / And when Reason is blind, which ought to rule and govern both heart and body. Men fall into sin and foolish delight / And yet says the sage, he who truly will keep himself kissing meath god / and the worship of the world / And so many evil deeds become by foolish touchings / As in like manner befel to Eve who touched the forbidden fruit\n\nThe sixth folly was that she ate of\nThe fruit. This was the most perilous point of the dolorous fate. For by the same deed or act, we and all the world were delivered to the peril of death of hell and made strangers of the great joy of paradise. How many an evil deed and dolorous act occurred in the world only because of that act, God knows it. He, God who is almighty, how should men know how and in what manner to punish those who do such foolish and foul acts? And whereof they nourish their body and fill them by which delight they are heated and moved to the foul delight of lechery and to many other sin? Why do they not heed the poor, hungry, and dying of cold and thirst, of whom God shall ask and demand an account on the day of his great Judgment? And know ye that sin is not only in taking too much of foods and wines, but greater sin is in the delight that men take in the savory and eating of them. Therefore, the sage says that the death.\nLies beneath the delights, as the net beneath the fish that causes its death. Likewise, the savory and delight that men take in delicious foods bring the soul to death. And just as the delight of the apple brought Eve to death, so too can one be brought to an end by the delight taken in delicious foods and good wines.\n\nThe seventh folly was this: She did not believe what our Lord God had told her and to Adam, her lord, that is, that she should die if she ate of the fruit. But he did not tell her that she would soon die of bodily death, but simply said to her that she would die, first her soul and afterward of bodily death, as she had long been in the labor and pain of the world. And that she had suffered much sorrow and endured many painful, miserable pains and sufferings, as God told and promised her. And after her death, she descended and filled a dark and obscure prison, where none escapes. That was the limbo of hell where she and her husband dwell with all.\nTheir lineage were in prison until the time that our Lord Jesus Christ was put on the Cross, which was a span of five thousand years and more. And at that same time, God delivered them, as well as all those who had served Him and had been obedient to His commandments according to the old and ancient law. And the cursed and evil people, full of sin, could not wait until we came near to our term and end. Such people do not see the death that suddenly follows them. It comes like the thief who comes by the back door to rob and kill men's throats. No man knows when he comes. And after this thief steals day by day, he is destroyed. Likewise, the sinner who sins day by day is destroyed. And the thief who steals and cannot restrain himself from evil doing, and delights in his thefts until the time he is taken and put to death, is like the sinner who...\nThe eighth folly of Eve was that she gave the apple to her husband and urged him to eat it, as she did. And, like a fool, he did not disobey her. Therefore, they both shared in our great sorrow and evil. Here is a good example: if any woman advises anything to her husband, he should first consider whether she speaks well or not, and to what end her counsel will lead, or whether he should give his consent. None should be so inclined toward his wife or so obedient, but he should first consider whether she speaks truthfully or not. Many women care for nothing but having their way. I myself knew a baron who yielded to all his wife's wishes. Through her foolish counsel, he took his life, which caused great pity and damage. It would have been better for him if he had not.\nEvery good woman ought to consider carefully what counsel she will give to her lord, and not counsel him to do anything that may bring shame or damage upon him or herself, for if she is wise, she ought to consider the ultimate consequence of her counsel. Likewise, she should not counsel others to do evil, for it is sufficient, and if she did, she would be setting a poor example. If one will not fast or do good, he ought not to give shrewd counsel that may keep him from doing good and holy deeds. Therefore, the sage says, he who counsels others bears the greater part of the sin. If one will do no good, let others do as they will. The folly of Eve was the last and greatest, for as God did.\nShe would have excused herself and said that the serpent had persuaded her and made her lord fall into sin. Therefore, God seemed angrier than before, for He said that from then on the battle should be between her and the enemy, because she was acting more like God, and because she had disobeyed His commandment and believed more in the enemy than in Him, and because she deceived her lord with her foolish counsel and made excuses for her sin. God placed the battle between man and the enemy, for the excuses for evil displeased Him greatly, as they do now, those who confess and publish their misdeeds and sins. They excuse themselves in their confession, that is, they do not fully confess or\nTell them your sins openly as you made them, and therefore they are similar and like our first mother Eve, who excused herself but St. Paul says that whoever wishes to be cleansed of sin should confess and tell it shamefully as he has done, or else he is not clean of sin. For, as St. Peter says, \"Likewise the thief dwells where he may be hidden and there where men hide and cover his thefts, and does not go there where men cry after him.\" In the same way, sin dwells in such people, lodged with their enemies who hide their thefts, that is, their sins, by subtle temptation. Here I will leave speaking of Eve, our first mother, and will tell you how a foolish woman should not be hasty in taking on new things or novelties. And after this matter, I will tell and rehearse to you the example of a knight who had three wives and all upon this.\nmatere / And thenne I shalle tourne ageyne to the tale and matere of the euylle and shrewde wyues / And also I shalle telle of the good and hooly wymmen / And how the hooly scripture preyseth them\nI Shalle telle yow how a hooly man late dide preche / and was a bisshop a right good clerke / At his prechynge & sermon were many ladyes and damoisellys / of which som were dressid and clothed after the newe manere / the remenaunt of their heedes was lyke two hornes / and their gownes made af\u00a6ter the newe gyse. wherof the good hooly man had merueyle. and began to repreue them gyuynge and rehercynge to fore them ma\u00a6ny a fair ensample / and told them how the deluge or gaderyng of waters in the dayes of Noe was bycause of the pryde and de\u2223sguysynge of men and specially of wymmen / that counterfeted them self of newe and dishonest rayments / And thenne when thenemye sawe their grete pryde and their desguysynge / he made them to falle in the fylthe of the stynkyng synne of lecherye / whi\u00a6che thynge was so moche\nDispleasing to God, he caused it to rain for forty days and forty nights, without ceasing, so much so that the waters were above the earth and rose ten cubits high on the highest mountain. Then the entire world was drowned and perished, and none remained alive except Noah, his wife, his three sons, and his three daughters. This great calamity occurred because of that sin. The bishop then showed them this event and many others. He said, \"The women who were horned were like the snail that is horned. Between their horns, the enemy has made his dwelling. For as they take holy water, they cast down their faces, and this makes the devil sitting on their head by the nature and strength of the holy water. He recounted to them many marvels to such an extent that at the end of his sermon, he made them mourning and full of thought. For he had reproved them so severely.\nThey had such great shame that they dared not lift up their heads, and held themselves mocked and defamed for their vice. After many of them cast away their branches and horns, and held themselves lowly, they went simply. For he said that such coquettishness and such deceitfulness and such wantonness were to be compared to the fox that makes its den, to catch flies. Just so does the devil by his temptation deceive men and women, to the end they may be enamored of each other. He takes them and binds them, as the fox does the flies in its den, as a holy hermit relates in the book of the Fathers of Life. To whom it was shown by the tongue, as you may clearly find in the said book. And yet he says that the guilt for the sin was in those who first took up such deceitfulness, and that every good woman and wise one ought well to fear the taking and wearing of such allurements until she sees that everyone.\nCommonly, they took and went in [it]: For after the word of God, the first shall be the most blamed, And the last shall sit on the high seat. The bishop, who was a good man, gave an example concerning those who hastened to be the first in taking and bringing up such novelties. He said:\n\nIt happened that many ladies and damsels were coming to the wedding of a maiden. As they were going toward the place where the dinner should be, they found a passing foul way through a meadow. Then the young lady said, \"We shall easily go through this meadow and leave the high way.\" The ancient and wise said they should go the high way, for it was the best and most secure going and driest. The young ladies, who were full of their will, would not follow them, and thought they should be before them at the said place. And so they took their way through the meadow, where were old clods all rotten. And as they were upon them, they broke beneath their feet, and so they fell in the mire and dirt.\nThey knelt at the knees and, with great pain, came back up again, taking the high way. They cleaned their hosen and gowns with their knives as best they could. So long were they washing their hosen and gowns that they could not begin dinner. Each one asked and inquired, but no one could tell of them. At last they came as the first mess or course was eaten, and after they had taken their refreshment and grown well drunk, they began to tell and recount how they had fallen on their knees to the ancient and wise lady who came by the high way. You said then to a good ancient lady, and she who came by the high way, you thought to take the shortest way to the end, and you would not follow us. It is well bestowed. I tell you for certain that some are enchanted and therefore held back and bewitched, but as for one who holds it well done, there are ten who make it so. For such a one precedes his deeds before them, and the one behind his back puts forth.\nShe scorns and mocks them who first bring novelties to her. But, as the good and holy man says, those who take such new revelations are like young ladies who fill the mirror, mocked by the wise ladies who took the best and right way. For men cannot mock those who keep such a way and use their life according to reason and not their own will. I do not say, but when such a manner of new revelations is taken and commonly worn by everyone in every town, it may be worn and taken. But the wise woman will leave and forbear it if she can. Such women shall not be like or compared to those who fill the mirror, for they would be first in the place and they were last. Therefore, my fair daughters, it is good that none has her not, but it is good to hold the middle estate. The less is the most certain and secure, but as now is a cursed and shrewish world. If some foolish people\nwoman full of her wylle taketh & bryngeth vpon her ony noueltee & newe estate / euery other one shalle soone saye to her lorde / Syre it is told to me that suche one hath suche a thynge that ouer faire is / and that so wel becometh her / I pray yow good syre that I may haue suche one / for I am as good and as gentyll of blood / And ye as Gentyl a man as she and her lord ben / & haue as wel for to paye as she hath / \nAnd thus she shalle fynde soo many reasons. that she shalle haue her wylle / or els ryote and noyse shalle all day be at home / and neuer shalle be ther pees / tylle she haue her parte\u00b7 be it right or wronge / She shalle not loke yf ony of hir neyghbours haue that thynge that she wylle haue / Also she shalle not abyde till euery o\u2223ne haue it / but the hastlyest that she may she shalle doo shape & ma\u2223ke it / And forthwith shalle were it / It is merueyle of suche coyn\u00a6tyse and noueltees / wherof the grete clerkes say that seynge the men and wymmen so desguysed and takyng euery day newe rai\u00a6ments /\nThey doubt that the world shall perish, as it did in Noah's time, when women disguised themselves, and men who displeased God. I shall relate to you a marvelous thing that a good lady told me in this same year. She told me and said, \"At a feast of St. Margaret, where every year a great assembly was made, a lady came, very cunning and joyful, and disguised herself differently from any other there. Because of her strange and new attire, everyone came to behold and look at her, as if she were a wild beast. For her clothing and appearance were unlike theirs. Therefore, she had her part in being looked at. Then the good lady asked her, 'My friend, tell us, if it pleases you, what is the name of that attire that you have on your head?' She answered and said, 'The gallows attire.' God bless us,' said the good lady. 'The name is not fair, and I do not know how such attire may please you.'\"\n\"And so I was told of this array and its name, which was mocked and scorned by all. When I asked the good lady about its appearance, she described it to me, but I kept it to myself. As far as I can remember, it was high-culed with long silver pins on her head, resembling a gibbet or gallows, a most strange and marvelous sight. After this, the young and foolish lady who wore this array was continually mocked and scorned and held in disregard. I shall now leave speaking of the new and despised fashions, and the good bishop who reproved those who wore such arrays. He showed them by examples and holy scripture that such vanities, especially in women, were tokens and signs of some great misfortune to come, as war, famine, and pestilence.\"\nA knight once had three wives: A knight was once a good man, honorable and virtuous in living, who had an hermit as his uncle, a good and holy man leading a religious life. This knight and his first wife, whom he deeply loved, were married for only a short time. Death, which consumes and destroys all, took her. The knight was so overwhelmed with sorrow that he came close to dying himself. He knew of no comfort but his holy uncle, the hermit. He went to him mourning and weeping, lamenting his wife. The holy man comforted him in the best way he could. In the end, the knight asked him to pray to God to know whether she was damned or saved. The holy man had pity on him and went to pray, with the soul of the deceased wife on one side and the devil on the other, in a balance. Her good deeds were on one side, and on the other were her sins.\nall her evil deeds/ which grieved and troubled her sore/ it were her gowns that were of fine cloth/ & furred with calabre/ lined and ermine\n\nThe envious or devil cried with a loud voice/ and said, \"Sire, this woman had ten pairs of gowns, long and short/ And you know well she had with half of them enough/ that is, a long gown, two kirtles, and two hardies/ or two short gowns/ & with these she might have been pleased and satisfied. As a good and simple lady/ and after God and right/ she has had more than enough of them by half/ and of the value of one of her gowns/ l/ poor people had had enough of burrell or frie/ which have suffered such cold and such misery about them/ & yet she never took pity on them/\n\nThen the devil took her gowns/ rings/ and jewels that she had had from men by love/\n\nAlso all the vain and evil words that she/ had spoken of others through envy/ and taken away their good reputation/\n\nFor overmuch she was envious and of evil speaking/ and no sin that she had done he left behind/\nbut all this weighed in the balance, and she deserved it, but it weighed much more than all the good she had ever done. And so the devil took her, who had endowed her with gowns that were then burning like fire and took her into hell. And the soul cried out and sorrowed pitifully. Then the holy hermit awoke and told part of this to the knight, his nephew, and commanded him and charged that all her gowns should be given to poor people for God's sake.\n\nAfter this, the said knight married again to another woman. They were five years together. And then she passed out of this world. And if the knight had been sore mourned and sorrowful for the death of his first wife, yet more he was for his second wife. And weeping, he came to the hermit, his uncle, mourning greatly, and prayed him, as he had done for the other, to know where she was. And for the great pity he saw in him, seeing him in such sorrow.\nsorrow went alone in his chapel, and there made to God his prayer and penance. It was revealed to him that she would be saved, but that she would spend five years in the fire of purgatory for certain sins she had committed during her marriage. A squire had lain with her and she had committed other great sins. However, she had confessed these sins many times, or she would certainly have been damned.\n\nThen the knight's hermit came to him and told him how his wife had been saved. The knight was joyful and glad. Here you can see how long a soul is punished in purgatory for one deadly sin. It is also possible that they had committed the deed ten or twelve times, as the holy man says.\n\nFor a certain and very true truth, for every deadly sin confessed, the soul will be punished in purgatory for seven years. Fair daughters, take this as an example of how costly and false delight can be.\nAnd also of those who have so many gowns and waste their good to be joyful and repair their caravan. In so much they may have the look and beholding of the world and the pleasure of the people. Now see how it happened to the knight's first wife, who for her pride and the great quantity of gowns and jewels that she had, was lost and damned for eternity. And yet many one is in this world who, with such pride, dare buy gowns worth three or four scores of crowns, yet thinking little price of it, that if they must give to poor people two or three shillings, they would hold that as half lost. Look and behold how those who have so many gowns, from which they coin and array their bodies, will strictly answer for them. Therefore, every good woman, after she is of estate and degree, ought to hold and have her simply and honestly in her clothing and in the quantity of it, and give a [something] accordingly.\nThe knight took a third wife, and they were long in gathering. But she died, causing the knight great sorrow. He prayed for her as he had for his two previous wives. While he was in prayer and lost in thought, an angel appeared before him. The angel showed him the torment and pain the soul suffered. He clearly saw how a devil held her fast with his hands or claws, entwining her hair and body, just as a lion holds its prey, preventing her from moving her head.\nHere, there put burning needles through her brows, which entered her head as far as he could thrust them in. And the poor soul at every time cried horribly. After he had made her suffer such great martyrdom that lasted overlong, another dreadful and hideous devil came there with great brands of fire and thrust them onto her face. In such a manner he tormented her and burned, and enflamed her over all sides, that the hermit was thereof sore afraid and trembled in fear. But the angel assured him and said that she had well deserved it. The hermit demanded of him why, and the angel said that she had painted and polished her face to seem more fair and pleasing to the world. And that it was one of the sins most displeasing to God. For she did it by pride, by which men fall into the sin of lechery and finally into all others. Above all things, it displeases the Creator, as one wills to have by craft more beauty than.\nAnd that hinders him not from being made and completed in the likeness of the holy image; of whom all the angels in heaven take all their joy and delight. If God had willed of his holy purity, they would not have been women, but they would have been dominant beasts or serpents. And why then do they take no heed of the great beauty which their Creator has given them, and why do they put anything other than what God has given them on their faces? It is therefore no marvel if they endure and suffer such punishment. And then the angel said, \"She has well deserved it. Go there where her body lies, and you shall see the visage right hideous and affrighted. And because he was ever busy about her brows and temples, and neglected to dress and paint them so that she might be fair and pleasing to the world, it is convenient and right that in every place where she plucked any hair from her face, there be put every day a burning brand. Sir said the Heremite shall she remain in this torment.\nThe angel spoke to him for a thousand years and more, and he would not reveal or tell him about it. But as the devil put the mark on her face, the soul cried out loudly and cursed the hour that she was born or created. The fear that then the holy hermit had awakened in all, and he came to the knight. And told him his vision.\n\nThe knight was greatly disturbed and terrified by this vision. He went to see the body, which people supposed would be fair, but they found the face to be black and hideous and horrible to look at. It caused great confusion. The knight believed for certain in all that the hermit, his uncle, had told him, causing him great horror, abhorrence, and pity. In so much that he left the world and died every Friday and Wednesday, and gave for God's sake the third part of all his realm and good. From then on, he lived a holy life and had no more care for worldly pleasures.\nA Baroness, a high and noble lady of lineage, whom men called \"Blanche\" or \"Popped\" or \"Painted,\" I once saw. The baron, who gave her every year such things with which she painted herself, took a great pension from her, as he himself admitted, being a part of her retinue. This lady was once greatly honored and worshiped, and powerful. Her lord died, causing her status to diminish day by day. At one time, she was said to have more than sixty pairs of gowns, but at the last, she had fewer and barely enough. After her death, her face and entire body took such a form and appearance that no one could identify it. But I well believe that the painting of her face was the cause of this.\nface of which she often used as she lived, as well as her great pride and the great waste and superfluity of her gowns, were causes and occasions of such horrible disfigurement. Therefore, my fair daughters, I pray you take good example and well withhold it, keeping it in remembrance within your hearts. And put nothing on your faces but love, as God and nature have made and ordained them. For you may find and see at our lady of Rukemadoure many tresses of ladies and damsels who had washed them in wine and other things, and therefore they might not enter into the Church until they had done wringing out their tresses and brought them to the chapel of our lady, where they were still hanging. This fact or deed is approved. And I tell you that our lady showed them great love in doing this miracle. For the glorious virgin would not have them lose their pain and time coming there, nor be lost forever. Therefore, she\n\n(Note: The text appears to be in Early Modern English and does not contain any unreadable or meaningless content, aside from some minor spelling errors and archaic language. Therefore, no major cleaning is necessary.)\nHere is a fair spectacle to every woman to see and conceive the time coming and the time also gone and passed, as in the time of Noah. Through the sin of pride, God sent the deluge of waters, and all the world was drowned. For by that sin of pride came many men and women the foul and vile sin of lechery. And thereof came great peril. And of all the world, only eight persons survived:\n\nAn example I shall recite to you: of Lot's wife, whom God saved from Sodom with her lord and her two daughters. God protected her so that she should not look back, but she did not obey his commandment. Instead, she looked back anon, and therefore she became a salt stone. Just as St. Martin of Tours fell and lamented the city of Perigueux, which perished through the sin of lechery.\nPride destroyed the city where Lot was saved, once Gomorrah and Sodom, and five other cities that God made to be destroyed and sunk into the Abyss. This great body of water is now called the Lake of Gomorrah. The cause was the sin of lechery, so offensive that its stench reached heaven and disrupted all natural order. Therefore, the seven cities were burned and consumed by stinking sulphur. Their inhabitants, who indulged excessively in lechery without shame, enforced themselves in their vile and abominable acts, disregarding the law of reason and nature. As their hearts were burned and inflamed with this foul sin of lechery, God made them and their children and possessions be burned by thunder and the horrible, stinking fire of sulphur. This was the vengeance and punishment of our Creator, the Father.\nA fair example of how men should keep themselves from the sin of marriage, which is God's commandment: In marriage, men may commit many grave sins. Afterward, as the wife of Loth looked behind her to see the torment of the sinners perishing by the fire of sulphur, as previously mentioned, she was transformed into a stone because she transgressed God's commandment. Here, sinners may take fair warning. God has granted him mercy to confess his sins, but the commandment of God, that is, the priest who has absolved him, should no longer see behind. That is to understand that he should no longer commit any more sin, but rather do the opposite. And such men or women are to be compared to the wife of Loth. I believe they shall, at the last, be transformed into a stone as she was \u2013 that is, transported or borne into the abysses of hell. I would also tell you the example of the lady who left her lord, a fair knight, and went with another.\nMonke and her brothers pursued her and found her that night lying with the monk. They took away the monk's genitalia and placed them in her sister's face. They took both of them and put them in a sack with a great quantity of stones and threw them into deep water. Both of them were drowned. For an evil life always brings about an evil end. And it is a sin that must eventually be known and punished. I will tell you the story of Loth's two daughters and how the enemy tempted them shamelessly. They saw their father without any shame. And both were tempted by his company. They discovered each other's secrets and then took good wine and food and feasted, cheering their father up. They made him drink so much that he was drunk. And as soon as he was in bed, both of them naked, they lay on either side of him and seduced him.\nIn so much as he had the maidenhood of those who were his daughters,\nThese were perilous and abominable sins,\nNevertheless, they were both great with child,\nAnd had two sons: the first named Moab,\nAnd the other Ammon.\nOf these two sons came the Philistines and the false law,\nAnd many evils and sorrows ensued from that sin.\nAnd men say they became passing proud after the transformation of their mother,\nAnd that all their intent was to coin and array themselves,\nWhich caused the devil first to tempt the lord,\nFor a little thing you have undone, and have been to me a traitoress.\nAnd therefore I judge and give sentence,\nThat the head and the neck be both cut off.\nAnd so was her judgment.\nNow may you see how good it is to take with him good company and in his service good and true servants who are not blamed by any man living,\nFor the said damsel was not wise,\nAnd therefore it is good to take wise servants and not fools.\nA daughter was quicker to do evil and give evil counsel to her lord or lady than others, as did the two daughters of Lot. One of these damsels, who had received the garment of her desertion, I shall tell you another example of Jacob's daughter. She, for her lightness and joyfulness of heart, left her father's and her brothers' house to go and see the attire of the women of another land. Therefore, it happened that Sychem, the son of Amor, a great lord in that land, saw her and coveted her. He prayed her for love, and took her virginity. When her twelve brothers learned of this, they came there and slew him and most of his lineage and family for the shame they felt for their sister, who had been deflowered or dishonored in such a way. Look and see how a foolish woman brings about many evils and damages. For by her youth and her light courage, great occasion was made.\nA daughter of a Greek king, in her foolish love, arranged a son for herself with an earl's son of that country. As a result, the king declared war, during which more than a thousand men were killed. The war would have continued had not the king's wise brother intervened and said to him, \"Sire, I am greatly surprised that for the amusement and delight of your daughter, so many good knights and men have been lost. It would have been better if she had never been born.\" The king then said, \"You shall hear the example of Tamar, who was the wife of Heman, the son of Judah, son of Jacob, and brother to Joseph. This Heman was your enemy and led an evil life, of which I will not speak much or at all, for God willed that he died suddenly and pitifully. And as Tamar saw that she could not bear a legitimate child from her husband, she thought that the father of her husband could yet engender and beget children well, and that she was\"\nA woman named Barayn disregarded the law and desired to have her fleshly company with him. She came to his chamber by night and lay with him. It is believed she conceived two children from him. One was named Phares, and the other Zaram. However, troubles and evils ensued afterwards for the children born outside of true marriage. They were the cause of great heritages and ancestries being lost. I will give you an example of a king of Naples, as recorded in the chronicles of that land. There was once a queen of that land who did not truly keep her body for her lord. She gave birth to a son by another man. It transpired afterwards that this son was made king of the land after the death of the king. This new king was passing proud and showed no love for his lords or barons, treating them harshly and cruelly. He was unreasonable towards all his commoners as well. He took from them all.\nHe could enforce the obedience of his wives and violate their daughters, committing all evil deeds he could imagine. He began war against his neighbors and barons, causing the entire realm to be exiled and brought to great poverty. This lasted for a long time. In that time, there was a good and righteous baron, who went to a hermitage. There, he found a very religious hermit. The knight asked him how and why there had been such long war in the land, and whether it would last long time. The holy hermit answered, \"Sire, it is inevitable that time have its course. That is, as long as this king and one of his sons live, the tribulation will not cease. I will tell you why. Truth is, this reigning king is not the true heir to the Crown, but was born in adultery. Therefore, he cannot bring peace to the realm or enjoy it.\"\nHe and his realm must suffer sorrow and tribulation as long as a false heir possesses it, but his son shall have no heir. Falsity will ultimately be finished, and the realm will return to the rightful heir. Then, pestilence will cease, and peace will prevail. Abundance of all good things will come to the realm, just as the good hermit had said. This is what happened. He spoke further, for he spoke of the false queen and said she should be punished in this world. The wife of the king's son should accuse her before her lord. She would lie with one of her priests, and the king, her son, would find them together. Both would be burned in a great furnace. All of this transpired afterward, as he had foretold. In truth, the queen was destroyed and burned by the command of the king's son. Therefore, my good daughters, it is a noble thing to keep oneself chaste in marriage. And often, a false heir comes into a land.\n\"Evils and tribulations, for the false heirs have lost the great lordships, and the mothers of them damned perpetually in hell as long as their sons shall possess any ground of their parish, that is, of their mothers' husbands. Fair daughters, I shall tell you an example of a great evil that came from looking and foolish pleasure. It is about Joseph, the son of Jacob; he who was sold by his brothers to Pharaoh; This Joseph was of marvelous beauty, wisdom, and right humble. And for his good service, the king loved him much and gave him bond over all the goods that were in his realm. The queen, who saw him so fair, gentle, meek, and courteous, was soon most marvelously enamored of him. She showed him many signs and tokens of love in beholding and looking upon him. And when the queen saw that for any thing that she could do, he would not consent to her evil will, she was sore troubled and nearly out of her wits. At last she called him and had him alone with her in a chamber.\"\nchamber / And there she declared her love to him. But he, who was good and honest, answered her that he would never be such a traitor to his lord. Then she, with her fist, took him fast by the mantle and began to cry as loudly and high as she could. In so much alarm came there. She said to the lord that he would have forced her, and forthwith the lord had him taken and put in a prison. Which was very dark and obscure. Where he was for a long time. But afterward, God, who would not forget him for his virtue and goodness, delivered him out of prison. And was greater master than he was before in the realm and more beloved and honored. And therefore is here a good example. For God enhances ever the just and true, and the false queen was punished. For within a little time after she died wretchedly and suddenly of an evil death. And so God rewarded each of them according to their desert and merit. Therefore is here a fair example to do well. For of good deeds and truth.\nA good man can never but worship and honor, as the saying goes. There is no good deed done that will not be remembered and rewarded. Conversely, no evil deed goes unpunished. Therefore, obtaining false heirs is a great sorrow and tribulation for those who become lords in a land where their mothers will be delivered to the painful death of hell, as long as their bastard children hold any of their husbands' land and goods. This is very true, as many who have been stirred up against it will testify, and so does the holy scripture also.\n\nAnother example I will tell you of the wicked women who existed in the past. How the daughters of Moab were falsely engendered and begotten, against the law. And commonly, from an evil or bad tree, bad and evil fruit grows. For these daughters were fools and full of lechery. It came to pass that Balaam, who was a pagan, was hired to bring grief to the host.\nThe Israelites made their daughters Quirinith, Jezebel, and well adorned with rich clothes and precious stones. They sent them to the Hebrews' host, who were all God's people, intending to make them fall into sin with them, and thereby incur God's wrath. The Quirinith and Jezebel daughters entered the Hebrews' host, and many of them, as they saw their beauty, were greatly tempted and succumbed to their love. The princes of the host showed no disapproval but God was angry and commanded Moses that the princes who had permitted such wickedness should be hanged and put to death. Moses made this commandment known throughout the host, and it was soon carried out. Many were put to death for this shameful act.\nExample for princes and captains of hosts who suffer much force and violence, and who have a great number of harlots within their host: they may see how such things displease God the Father, who took vengeance on the captains of the Jews' host.\n\nI shall tell you another example that occurred in the same Jews' host at another time. The Jews, who were God's people and kept his laws, experienced the following. The daughter of Median, who was a pagan, was so tempted that she contrived and adorned herself as well as she could. Then she came to the host of Hebron. She was adorned and lovely and richly and nobly dressed. Her purpose in coming there was only to acquire horses and harness, as it were, to accomplish her foul delight. She came so far into the host that a knight, one of the lords of the host, saw her and was greatly tempted and surprised by her love. He made her his mistress.\nA knight named Sambry, of the lineage of Simion, one of the twelve princes of the law, came into his tenant's lodging and took pleasure with her. One of the most powerful knights and lord of the host witnessed and perceived this foul deed. The knight, still in continence, arrived there as they were about to commit the act. He broke his sword through both their bodies, and they died viciously due to the sin of lechery.\n\nThe princes and knights of the host, who saw how God granted them daily victories against as many foes as they were, understood that all their victories came through God's might, which spared no man but did justice to each one according to his deeds. It was neither right nor reasonable for their people to lie with those of other laws, as Christians did with Jews and Saracens. Therefore, they held and kept them.\nSelf as carefully as possible, out of fear of their princes, and for the love of God. And God gave them victory and warranted them. And truly, the thing that God keeps shall never be harmed or damaged in any way. Now you see how God hates the sin and deed of lechery, and how He wills that men be chastened from it.\n\nYet, my dear daughters, I shall tell you another example, how men ought not to abide alone with another alone, whether he be of his parentage, his kin, or other. For you shall hear how it befell to Tamar, the daughter of King David, to whom her brother took away her virginity. This Amnon was tempted against God and against the law, and to accomplish his evil will, feigned himself sick. And made his sister serve and keep him. He ever looked on her with wanton and false regard, and kissed and embraced her. And so much did he persist that he deceived her, that is, he took her virginity from her. And when Absalom, her brother, heard of it.\nA father and mother knew it almost all, he grew wood for yourre and anger. He killed his brother Amon, who had committed such disloyalty and untruth towards his sister. This resulted in many tribulations and evils.\n\nHere is a fair example, for every woman who wishes to keep honor and worship, should not be alone with a man, except with her lord, her father, or her son, and not with any other. For many evils and temptations come from this, of which I would recount you many if I should. To whom it is said is evil that has happened, and also by their near relatives. Therefore, it is great peril to trust in none. For the devil is too subtle to tempt the flesh, which is young and lusty. Wherefore men ought to keep themselves well and take the most secure way. I would have you know how it happened to an evil woman, who was the wife of a roper or cable maker, serving for ships and great vessels upon the sea, and dwelling in a good town.\n\nA man was.\nOne of his craftsmen was a rope maker, and his wife was not wise. She kept not her faith and truth toward him but falsified it through the means of a false bawd. For a little silver, she was tempted and played with a rich, great lecher. The evil bawd thus led her into a wicked and shameful act. Therefore, the sage says, \"She who sells herself, gives herself away.\"\n\nIt happened once that this prier came by night and lay with her. As he was leaving the chamber, the fire began to burn and gave light. Her husband saw him leaving and was alarmed, saying he had seen some man in the chamber. She feigned fear, claiming it was the devil or the goblin or some spirit. But despite her words, the good man was greatly distressed and melancholic.\n\nThe malicious wife,\nSubtle went anon to another and begged her to be her neighbor's godmother. The neighbor then saw the good man going about the house, bearing with him the cordale, with which he made his cords. She took in her hands a distaff with black wool and began to spin. And as he was coming again toward her, she took another with white wool. Then she said to him, the good man who was plain and true, \"My godmother, it seemed to me just now that you were spinning black wool.\" \"My godmother,\" she replied, \"I did not do so.\" Then he went from her again. And as he turned again toward her, and saw that she had taken the other distaff, he looked on her and began to say, \"Fair godmother, you had an uncontrollable urge to spin with white wool. Fair godmother, what is the matter with you now? In good faith, it is not so. I see well that you are diseased and sore troubled in sight and wit.\" And truly, some men believe they see a thing that they do not. You are thoughtful and deeply pensive.\nCertainly you have something that hurts you. The good man who thought she spoke the truth reassured her. By God, God's mercy, I thought that last night I saw someone emerge from our chamber. \"Have mercy, good God, and friend,\" said the old and false woman. \"It was nothing but the day and night that so disoriented your sight. Then the good man was well rewarded by the falsehood of the old woman, and he truly believed she had spoken the truth.\n\nAnother time it happened to him, as he supposed, to take at his bedside a pouch or small sack to go to a market three miles thence. But he took the priors breach instead, and put them under his arms. And when he came to the market and intended to take his pouch or small sack, he took the priors breach instead. And when he saw this, he was greatly troubled and angry. The priors that had been voided and hidden under the bed intended to take his breach, but he found none, save the pouch or sack alone. And then he\nThe good man's wife knew well that he had them with him. Then his wife was at a great distress and didn't know what to do. She went to the goose (priestess) again and told her the whole story. She begged the goose for help, saying, \"You shall take a pair of breeches, and I shall take another pair. I will tell him that all women have them. So they did. Then she perceived the false goose and saw him come. She went and welcomed him and asked him, \"Good goose, I think you have encountered some misfortune or lost something that makes you so sad.\" The good man replied, \"I have lost nothing, but I have other thoughts.\" She persisted in her efforts, and he revealed to her the entire story of how he had found a pair of breeches at her bedside. When she heard him say this, she began to laugh and said, \"Ah, my goose, now I see clearly that you are deceived and on the path to damnation. In truth, in all this town.\"\nis none better than you, nor any other woman more faithfully and cleanly keeps herself towards her husband, than she does towards you. And to put you out of suspicion, truth it is that she and I, and many other good women of this town, have each taken a pair of breeches, and wore them for these lechers and putters who forced and will do their wills with good women. And to let you know if I lie or speak the truth, look if I were them or not. She took up her clothes and showed him the breeches. He beheld and saw that she spoke the truth, and believed her. And so by such manner the false godspouse had saved his wife twice. But at last all evil will be known. The good man once saw his wife go into the sad priory's house alone, which made him very angry and sorrowful. In so much that he couldn't contain himself, he hand warned her upon pain of losing her eye, never to be so bold to go or converse in the house of the said priory. But nevertheless she\nThe woman could not keep herself from the great temptation the devil gave her. Once, the good man appeared to leave and hid himself in a secret place. Shortly after, his foolish wife entered the priory houses. Her husband followed her step by step and brought her back. He told her that she had disobeyed his command, so he beat her and broke both her legs.\n\nThen, she went to the town and made a contract with a surgeon to heal and set her broken legs. When this contract was made, he returned to his houses and took a hammer and broke both his wife's legs, saying, \"At least you will hold still for a while, my contract. You will not go against my defense there as it pleases me not.\" After he had done this, he put her in a bed, and she was there for a long time.\n\nFinally, the devil mocked her, as was foretold, for he made her ever seek.\nmany of her pleasances in her folly/ and in her foul sin/ that he could not chastise her for it, but when she was amended of her legs, the Prier came to her secretly. But the good man heard him come and doubted himself, and made a show of sleep and feigned ignorance. And at last, he heard so much that he heard how he amused himself with his wife, committing the foul sin of lechery. He tasted around and found it true. Then he became so angry and enraged that almost he was out of his memory and wit. And he drew out a great knife with a sharp point and cast a little straw into the fire and ran to them lightly. He killed them both at once. And when he had done this deed, he called to him his men and neighbors and showed them the fate or deed. He also sent for the justice of whom he was excused, and suffered no harm. The neighbors much marveled how she had turned.\nHer heart loved such a priest who had such a great belly and was so thick and fat, so black and so ugly and uncourteous as he was. And her husband was fair and good, wise and rich. But many women are like the she-wolf, which takes and chooses as her lover the most foul and loathly wolf. And so does the foolish wife, by the temptation of the devil, who is continually about the sinner, man or woman, to make them fall into deadly sin. The greater the sin, the more power and might the tempter has over the sinners. And because he was a man of Religion, and the woman was the sinner, it is truer still, as the holy scripture and writing testify, and as one may see all around, that if a woman commits or does the sin of lechery with one of her kin and near of her blood, she will be more tempted and shall be more burning and have more foolish appetite and evil pleasure. Therefore it is true.\nthat so often is the pot broken in pieces while fetching water. For this foolish wife, who had a husband ten times fairer than the Monk and more courteous and gracious, and who had escaped through her false confessions numerous times, and who went on, despite the great anguish and sorrow she had suffered in her legs, neither to chastise nor cleanse herself of the sin of lechery. It is true and approved that all this is but temptation of the devil, who holds and keeps sinners with burning and inflamed hearts, in order to make them fall into his grasp or nets, as he did the said foolish woman and the said priest, and caused them both to receive death cruelly. I have shown you by many examples from the Bible and from the deeds of kings, how the sin of lechery and the devil's temptations.\nDesguysing and wearing new fashions and clothes is displeasing to God. And how the deluge and assembly of waters came about, and how the whole world perished, save for eight persons. And how Sodom and Gomorrah, along with five other cities, were also burned and destroyed by fire of sulfur and brimstone. And how many evils - wars, famines, pestilences, and other tribulations - have come, and continue to come, in this world. And how the stench of it is so greatly displeasing to the angels in heaven. And how the holy virgins in heaven, in joy and glory, gave themselves to martyrdom rather than consent to it or go from their good, holy, and pure will for any gifts or promises, as is contained in their legends - such as Saint Catherine, Saint Margaret, Saint Christine, the eleven thousand virgins, and many others. The great constance and fervent courage of them were too long to be recounted.\nsurmou\u0304ted many grete temptacions and vaynquysshed many tyrau\u0304ts / wherby they gate & conque\u00a6red the grete reame of blysse and glorye / where as they shalle euer be in perdurable ioye / Now my fayr dough\u2223ters I telle yow that no thynge or lytyll is to kepe hym self clenly / It is / drede and be of hertely louynge toward\nher lord / and thynke what euylle what shame / and what do\u2223lour and sorowe cometh therof vnto the world / and how hit displeaseth god / And how therof men lese bothe body & sowle the loue of god / and the loue of his parentes and frendes / & of the world / wherfor moche affectuelly I praye yow / as my ryght dere doughters / that ye daye and nyght wyl thynke on it / For many grete and euylle temptacions shall befyght and assaylle yow / Be ye thenne stronge and valyaunt to resiste & ouercome them / And loke and behold the place wheroute ye be come of / and what dishonour and shame myght come to yow therof\nnOw shalle I telle yow of somme wymmen / the whi\u2223che ben ouermoche proude of theyr grete\nA woman named Apomeerna, daughter of a simple knight named Bernard, was fair and young. The king of Syria, a mighty king, was enamored of her and married her, making her queen. When she saw herself so high and mighty, and in such great honor and worship, she paid no heed to her friends and parents, and felt shame and disdain to see or meet with them. She became overly proud and so full of courage that she did not show the proper reverence to her lord king. She also did not show reverence or worship to any of the king's parents. Her pride caused such hatred towards her from everyone, and the king was angry with her and banished her.\nA proud woman loses the great honor and worship she had fortunately obtained of low degree. For many women cannot endure ease and worship together, and cannot rest until their pride and envy bring them into great poverty and from high to low, as did the foolish queen, who could not endure her mighty estate. And every woman, when she sees and knows her lord to be simple and debonair to her, she ought the more to render him honor and worship. By doing so, she honors and pleases herself and gains the love of those who see her do so. Furthermore, she ought to hold her the more closely and simply, and to force herself to keep his love and his peace. For not all hearts are ever in one state. A stone slips, and a horse falls. Men sometimes think that such a one is simple who has a malicious heart. Therefore, a woman should not render too much worship and honor to her lord, nor be too obedient to him, whatever his condition may be.\nA sample of Herod's wife: He had a wife whom he deeply loved. He went to Rome. While he was there, it happened that his men, who did not love his wife because she was haughty and deceitful towards them, told him that she had a prince as her lover. Herod was enraged and, upon his return from Rome, reproached her for this great fault and disloyalty. She answered him proudly and lightly, neither speaking fair words nor humbly to him as she should have. Therefore, her lord, who was angry and scornful, took a knife and killed her. He later regretted it, for he discovered that the tale his men had told him was not true. Her pride and excessive speech were the cause of her death. This example is very good for every woman to see, demonstrating how she should be meek and humble.\nAnd a woman named Curtis answered only against the anger and wrath of her lord. The wise Solomon says that a good woman should quiet her lord's anger and wrath through courtesies and sweet language. For a lord should have above his wife high speech, whether right or wrong, and especially in his anger and wrath, and before any people. But once his wrath has passed, she may show him that he had no cause to do so, and she shall forever hold the love and peace of her lord and of all her house. Neither shall she blame herself, nor be beaten nor killed by her lord, as was the wife of King Herod.\n\nI will tell you another example of a queen named Vastys. She was the wife of King Assuerus. It happened that the king held a feast with his barons, and all the great lords of his land were there. They sat in a hall and the queen in another. And when the barons had finished dinner, they prayed the king to grant them a sight of the queen.\nThe king sent for her repeatedly, but she never appeared, bringing great shame upon him. He consulted his council and they advised him to dismiss her and have her confined between two walls, so that others would take heed and be more obedient to their lords. After the council's decision, the queen was imprisoned and a law was made that from then on, any woman who disobeyed her lord in any way should be imprisoned for a year and given little food and drink as punishment. The queen who saw her imprisoned was deeply ashamed and wept profusely, but it was too late. Despite her mourning and lamentation, she was put in prison as previously stated.\nIn a year, therefore, you ought to take good example, especially before people, to carry out your lord's commandment and obey him, showing him respect and love if you wish to have his love and that of the world. I do not mean that you should be secretive and alone with each other, but that you may expand yourself to speak or act according to your will, and after you know his manners. I shall give you an example of the lion and its property. The lioness, who is to be understood as the female lion, has done the lion no fault or disrespect; he will not go with her, but will keep himself one day and one night apart. In this way, he demonstrates his lordship and sovereignty over the lioness. This example is fair and profitable to all women, considering how a savage and wild beast, devoid of reason, makes itself submissive and doubtful of favor. I shall also tell you...\nOne example more on this matter: There was a man named Amon, who was the king's seneschal and came from nothing and lowly origin. He became rich through his service and bought lands and possessions, governing and having almost half the realm under him. When he saw himself so rich and become such a great lord, he grew proud and fell into deceit and presumption. He demanded that men should kneel before him and that everyone should pay him honor and reverence.\n\nIt came about that a noble man named Mardocheus, who had raised the noble queen Esther, a good and faithful woman, was displeased with Amon's pride, which came from nothing. Therefore, she did not pay him any reverence or kneel before him as others did. This angered Amon greatly, and he complained to his wife. His wife, who was as proud as he, shared his anger.\nThe council advised him to construct a gallows and have it prepared before his place, and to have him and his wife taken and hanged thereon for great mischief. He was to accuse them of some great treason and falsehood. When he was taken and the gallows prepared, the friends of Esther went immediately to Queen Esther and informed her that Haman intended to be hanged, the one who had nourished her. The queen made haste to summon Haman, who came before the king. The truth of the matter was diligently inquired into and established, so much so that it was found that Esther was falsely accused by Haman and was innocent. The treason he had plotted against her was due to envy. Then the good and noble Queen Esther knelt before her lord the king and requested and prayed that such justice be done to Haman, the Seneschal, as he would have desired for Esther and her husband, and that he be hanged.\nAt the end of his place, he showed falsely and out of envy that he had accused Mardocheus of treason. The good queen required her lord, and it was done. Haman was hanged by his great pride and surrendered, proud and surquised, for the earthly good that he had gathered and amassed, and to insult anyone else, unless he was wise. He ought to show himself to everyone meek and humble, so that he might fall in the grace and well-being of all people, and that none might envy him. Commonly, men have more envy towards those who have come to great worship from nothing than towards those who have come from rich and noble families and ancestry. Haman's wife was not wise when she saw the anger and wrath of her lord sustaining him in his folly. Every good and wise person ought, by fair and courteous speech, to put away if they can the anger and wrath of their lord, and especially when they see him moved and willing to do some evil or shameful deed, from which damage and dishonor may come to them.\nAaman's wife came and did not reprove her lord for his folly but gave him folly and evil counsel. This led him to act villainously. Men should not sustain their lord in his wrath and anger but should courteously and with fair words reprove him for his evil thoughts and show him little and gently the reasons why he should not do as he had intended.\n\nFor instance, I request and pray that you take good example from this, and beware of the misfortune that befell Aaman due to his wife's folly and evil counsel.\n\nNow I will tell you the story of a queen diverse and unfortunate, named Queen Gesabel. She harbored much hatred towards the indigent and the powerful. She hated the holy and good hermits and all priests and men who taught the laity and robbed them. In fact, none escaped her mercy or pity. For this reason, she was cursed and hated by God and all the people. A good queen, however,\nAt that time, there was a man named Nabor, who had an acre of a fertile and good vineyard. The king coveted and desired much to have it, but the good man Nabor refused with good will. The king told this queen his wife that he was sorry he couldn't have the vineyard, and she said that she would make it so he would. She accomplished this through treason, as she had Nabor murdered. Afterward, she brought forth false men who testified that he had given the king Ajas, her lord, his vineyard. This was the divine punishment. As for the evil and cruel queen Gesabell, I will tell you the end of her. She went up to a high place.\n\"At the gateway, where Joshua should pass, and there she waited, arraying herself with clothes of gold and flourishing of rich ermines with great abundance of precious stones, all disguised and in other manner of clothing than any other woman in that land. And as she saw the king pass by the way, she began with a high voice to curse him and all his lyingge, and proudly spoke to him, saying of him all the vileness that her cruel and proud heart could think. The king then began to look up and saw her covetous and disguised behavior, and heard her proud and shameful words, which marveled and angered him. And seeing her not retract her false and venomed tongue, but curse and ever speak evil, he commanded his men to go where she was and to cast her before all the people, head downward from the place where she was, onto the street. And so they did. And thus, by her cruel courage and pride, she shamefully and wickedly ended her life.\"\nAnd for the great cruelties and evils that she in her life had done and commanded, King Joshua commanded that she should have a sepulcher but that she should be eaten and devoured by dogs, as she was. In such ways, God takes vengeance on the time of those who have no pity for the powerless and do not love his church and his servants, and who, through covetousness, make great cruelties and many evil deeds, and also those who bring false witnesses to disherit others of their right, as did the false queen Jezebel, who sustained her lord in his folly. Evil happened to her. Here you may take example to be pitiful and charitable toward the poor people, and to love holy church and its ministers, and also to keep himself from giving any evil counsel to his lord. Also, to take no disdainful attire, but only the state of the good and worshipful women of the land.\n\nI Athalya will tell you another example of a queen of Jerusalem, who was of evil conditions, diverse and without mercy.\nFor when Ozias was dead, Queen Pyte had all of his children and heirs killed, except for one whom a good man named Zoadis secretly nursed. The queen took possession of the entire realm and its goods, subjecting the people to great discord and causing them much trouble. She taxed them heavily, reducing them to poverty. The queen, who was without reason or pity, eventually came into possession of the throne and had Queen Athalia killed in a shameful and evil way. In the end, she received the reward and compensation for her deeds. Queen Pyte, of whom Sibyl prophesied, \"Brunhild shall succeed, but she will ultimately be destroyed.\" This came to pass, for she had some of her children and grandchildren killed, and committed other great cruelties.\nI. She procured and did what couldn't be recounted anymore, but at last, as it pleased God, she was accused. And then all her factions and deeds were put to judgment before all the barons of the land. The sentence of death was cast upon her, that she should be bound with the irons of her head at horse's tail. And thus it was done. And so she died a cruel and shameful death.\n\nII. I will tell you an example of Envy, which is an evil vice, of Mary, the sister of Moses. She said that she was as beloved of God as her brother Moses, and that God heard her prayers and requests as He did his. God was angry with her because of this, and made her a leper. So she was put out of the town, so that she could no longer be among the people. And yet, her great envy did not prevent Moses and Aaron from having pity on her. They made a request that it might please Him to heal and cleanse her. And at their request, God made her whole again.\nHere is an example of great pride being envied by others and revered by them / And how God punished the most noble damsel in all the land /\nI would also tell you another example concerning a wife to a great lord, / who was named Helchana, / Having two wives according to the law of the land, / the one named Anna, / and the other Fenena. / Of Anna, Helchana could have no children, / which made Fenena very glad and joyful, / For wives who bore no children were less valued / than those who bore any. / Fenena scorned and mocked Anna, / and called her barren, / And was overly proud that she had many fair children / from her lord. / Anna had none. / Anna often wept and lamented, / and complained to God, / And God, who saw her patience and humility, / and beheld the scornful and mocking of Fenena, / took all her children from her. / And made Anna grow great with child, / and she had many from her lord thereafter. / Therefore Helchana.\nloved her more than he did Fenna, to whom her children were all dead. And thus are the judgments of God marvelous, for he hates all manner of envy and chastises the proud when he pleases, and enhances the meek and humble who require his mercy. Therefore, you have here a good example, how no woman ought to grow proud of the goods and graces that God gives, and be joyful of the misfortune of others. As Fenna was, of whom she saw have many children and Anna none. And therefore God punished her over her children, for they all died, and gave some to her who before had none. Such are the judgments of God. Therefore, men ought well to take this example and thank God for all his blessings.\n\nI shall leave this matter here and tell you of another on the face or deed of an evil wife and a false woman, named Dalila, who was wife of Samson, whom he loved so much that\nHe did nothing but make her aware of it, and due to the great love he had for her, he foolishly revealed and told her all his head. When the false woodcutter promised her a good reward, she should do the same, so they could take him. And immediately, the paynims promised her that if she could do as she said, they would give her a large quantity of gold and gowns, and as many precious stones as she would take from them. Deceived by greed, she made her lord sleep in her lap. While he slept deeply, she cut off the hairs of his head. Then she summoned the paynims, who were nearby, and had him taken by them. He awoke and found all his strength and might lost, which before that time had been strong enough to resist and fight against three thousand men. When they had him securely bound, they tortured him and put out both his eyes. They made him turn about like a blind horse. Observe and look how.\nCouetyse deceived this frivolous woman, betraying her lord, who was most doubted of all men, ever. A covetous heart dares say and undertake to do much evil. For it makes noble men robbers and tyrants over their men and subjects. Covetousness also makes many thieves, usurers, murderers, and many maids and widows become harlots. Secret homicides are also done by this false vice of covetousness. The accusers and men of the law, who sell their talking and words turning from the truth, plead against it. For they delay the right of the good man to have and take more silver from him. And many one of them takes on both parties. They sell their speech, which God gave them to profit with.\n\nIn such a manner, the accusers and men of the law, who sell their speaking and words turning from the truth, plead against it. They delay the right of the good man to have and take more silver from him. And many one of them takes on both parties. They sell their speech, which God gave them to profit with.\n\nCouetyse caused this frivolous woman to betray her beloved lord. A covetous heart dares to say and do much harm. It makes noblemen into robbers and tyrants over their men and subjects. Covetousness creates many thieves, usurers, murderers, and causes many maids and widows to become harlots. Secret homicides are also committed through this false vice of covetousness. The accusers and men of the law, who sell their words and turn from the truth, plead against it. They delay the right of the good man to have and take more silver from him. And many among them take on both parties. They sell their speech, which God gave them to use for profit.\n\nJudas, because of his covetousness for silver, betrayed our Lord Jesus Christ. In these days, the accusers and men of the law, who sell their speaking and words turning from the truth, plead against it. They delay the right of the good man to have and take more silver from him. And many among them take on both parties. They sell their speech, which God gave them to use for profit.\nComyn wel / Therefore is covetousness much deceptive, which led the wife of Sappho to commit great folly. Here you have a good example to keep yourself from the vice of covetousness. For soon after God sent Dalila the desert of her merit and deed. She took one of the Philistines as her husband and made a great feast. Samson, who knew of it and to whom his hair had grown back and his strength returned, was led there as they were seated at the table. And then he took the porter, who stood in the middle of the hall, in his arms, and she sustained and bore the entire weight. He shook it with such great strength and might that he broke it into pieces, and the place fell upon them. Dalila, her new husband, and most of those who were at the table were killed. And thus Samson avenged himself on Dalila his false wife, who was there punished for her evil deed and folly. I will tell you\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected, and no meaningless or unreadable content was found. Therefore, the text can be left as is.)\nA little wrath arose, and it brought great evil. A good man, who was not noble, lived on Mount Eufraym. He married this man and took a damsel from Bethlehem, who was angry with her husband for a small reason. She went back to her father's house. Her husband was grieved and sorrowful, and he went to fetch her home again. Her father criticized her and said she did not act as a good wife should. As they were leaving, they lodged in a town named Galga, where there were many worldly people full of lechery. These people came where the woman and her lord were lodged, broke the doors, and by force and violence took and ravished the said woman from her husband. Despite their host offering one of his daughters as a guarantee for the safety of his guest's wife, they would not leave her but took her with them. In the morning, the shamed and dishonored woman took in herself such shame.\nA woman suffered such sorrow that she died at her lord's feet. The good man was nearly dead as well, and as he was regaining consciousness, he took her body to his house. Then, he cut her body into twelve pieces and gathered the pieces, along with a large number of armed men. They went to Galga and slew both her husband and lord for no reason or malice between them. A wise and good woman ought to endure and suffer her husband's anger and wrath in the fairest and most humble way possible and put herself in pain to appease him with courtesies and fair words, and not leave him. The said damsel left her lord and went away, and by her leaving, she died, and many others did the same. As it is said above, and if she had remained in peace with her lord, all this great evil and sorrow would not have occurred. Therefore, it is sometimes good to appease her husband's anger and comfort his heart. This is the custom.\nof the wise woman who lives peaceably and lovingly with her husband and lord, I would tell you well the tale and example of the lady who refused to come to her dinner for any commandment that her lord could make to her, and so many times he sent for her that at last, when he saw she would not come at his commandment, he summoned before him his swineherd, he who kept his swines, a foul and overly hideous man, and ordered him to fetch the cloth from the kitchen wherewith men wipe dishes and platters. Then he commanded a table or board to be dressed before him and had it covered with the said cloth, and commanded his swineherd to sit beside her. And then he said to her, Lady, if you will not eat with me or come to me or come at my commandment, you shall have the keeper of my swine to keep you company and good fellowship, and this cloth to wipe your hands with all. And when she who was then sore ashamed and more angry than she was before.\nA woman should know and understand that her lord mocked and scorned her proud heart and knew her folly. Therefore, a woman should not refuse to come at her lord's command if she wishes to keep his love and peace. Furthermore, humility requires a woman to come first to her lord. I shall tell you an example of a great lady named Susanna, who had a son, a great lord, who was going into a field or battleland to learn of his tidings. In her company, she had a woman, a flatterer and a great liar, who often said to her, \"Lady, do not be in any way dismayed or sorrowful. Your son has victory over his enemies.\" Her lady, appeased by fair words, was not comforted by them. For she said nothing to her lady that might displease her, as many flatterers and flatteresses do, who will never sand their own well-being.\nmake them have a joyful lady, the one who made her understand that her son had obtained victory and brought with him prisoners. But it was the opposite; he died there. Therefore, when the lady, his mother, learned this, she came close to dying from sorrow. It is an evil thing for a man to have flatterers around him, for they dare not give true counsel but often make their lords do great folly. They are like the Jugglers who will make a colic seem pleasant and show a fair thing. For they praise a thing before the people and behind them they blame it. Therefore, one ought not to believe what they say, for they do not mean it but to please you and win your love. And if you are wise, you ought to know them better than they know you, and put them away from you and take one who will tell you the truth and promote your welfare. Such flatterers deceive the rich men, as a flatterer did a woman who sold cheese, who was foul of mouth.\nThe duke made her understand that she was fair and beautiful. The woman was so foolish that she thought he spoke the truth. Sometimes she gave him a cheese, and as he had it behind her back, he mocked her about it. I would tell you an example I saw in the town of Angoul\u00eame. When the duke of Normandy arrived before Agincourt, there were knights who were taking their dispensations. When the duke entered the place where the Blessed Sacrament of the Bread of the Manna, which came down from heaven, was kept, the holy fathers were filled with reverence. The king went and placed himself among the priests to sing and play the harp with them, making the greatest joy he could for the love and worship of God and his church. His wife looked on, and she felt great disgust and shame. She mocked him, saying that he had become a minstrel. The good king answered that one should not make oneself too humble before God nor do too much worship.\nA woman should reverence her church, for God bestows all good and honor upon man and woman. God was displeased when she spoke of it and made her bear fruit and be sick, as He wished to show her folly. Every good woman ought to incite and remind her lord to worship God and the church, and not mock Him in His worship. As the sage says in the Book of Wisdom, when a man is mocked and scorned, especially before his wife, his heart swells, which causes him to answer outrageously. Therefore, it is good for a woman to be of fair and sweet speech in reproving her lord of anything.\n\nAn example I shall tell you of Bersabea, the wife of King David, who dwelt before his palace. Bersabea once bathed and washed herself at a window where King David could well see her. She was exceedingly beautiful, which tempted the king and he sent for her. And so much did he do that he lay with her.\nThe king caused great pleasure and delight in her company. He sent letters to Joab, who was chief and captain of his army, instructing him to put Amnon in a place where he could be killed. Amnon bore the letters of his death, for this was indeed the king's command. In this way, David committed a double sin: he was an adulterer, and he had carried out the sin of lechery. God was displeased, and sent many evils upon him and his realm. The number was too long to recount. All this turmoil arose from the pride in Bersabe's heart. Therefore, a woman should not be proud of any beauty she possesses; she should only please the world.\n\nThe mother of King Solomon, a good lady, asked Solomon her son to grant and allow her to marry a man who was a pagan and their enemy. Solomon replied that this enemy should never have his lord's wife. She persisted.\nA shameful and embarrassed duchess, having been warned of her demand and request, every woman should think or request from her lord anything reasonable or not. I would tell you the foolish request made by the duchess of Athens to her lord. She had a bastard son. Therefore, she made her request to her lord that he might have his own sister as his wife. The duke, seeing her simplicity, began to laugh and disdain her request. He said he would speak with his friends about it. She, desiring to see this marriage contracted and granted, did not speak to her lord about it until at last he said it should not be done. She took such sorrow in her heart that she fell ill. The duke prayed her and was also prayed by others to come and lie with him, but she would not. The duke was angry and swore that she would never lie in his bed and had her conveyed away.\nA castle / Here is an example of how a woman should be wary of herself, asking her lord for nothing unreasonable or dishonest, and how she must obey him, not acting like the Duchess of Athens did, who was exiled and banished by her lord for that reason.\n\nI will tell you an example of a deceitful woman. Two women once lived in the same house, and each had a son. These children were both sick and born on the same day. It happened on a night that one of them accidentally died. His mother, seeing him dead, took the other child who was alive and put her dead son in his cradle. When the other woman came to check on and care for her child and saw him dead, she immediately knew it was not her son. This caused a great quarrel and dispute between these two women. The matter was brought before Solomon.\nafter he had heard their debate and struggle, he said, let a sword be brought here. I shall divide this child in two and give each of them one half. She to whom the child belonged did not answer and said she was content. And she who was the mother of the child said, rather than it should be done, I have prefered to quit you and give you my part, so that his life may be saved. Then the king judged that the child should be given to her who would have him saved. And so was the treason of the false woman approved and known.\n\nAnother example was of the wife of King Rehoboam. She had a sick child, and the king sent the queen to a holy prophet to pray him that he would implore God for the health of their child. The queen went to him, and as she was come before the door of his house, and before he ever saw her, by the grace of the holy ghost he knew what she was and also what she would ask for, and said to her with a loud voice, Queen wife of Rehoboam, your son has died this night.\nThe good deceased, but all your other children shall die of evil death, due to the sin of their father, your tyrant husband, lecherous and of evil conscience. The queen went home again and found her son cold and dead. She told her lord what he had said, but he did not amend him. Therefore, she perished all his children. And here is a good example to use and keep honest life, and to love and keep. For the sin of the father and mother is harmful to the children, as you have heard before.\n\nI will tell you another example. How Anna, wife of Tobias, spoke foolishly to her good and holy husband, who buried the dead bodies, which a pagan had caused to be slain in the contempt of God and His law, called Senacherib. It endured a long time that he was blind. Therefore, his wife said to him, \"Gives not your sight back to you for God's sake, who takes such great pains to bury these dead bodies?\" The good man had patience.\nAsured that of all thing he may do his pleasure, for this it was fortuned to her that she was sore punished by sickness, which God sent her. And as the pleasure of God was that good woman ought to mock or scorn her husband, nor praise him the less for any sickness or tribulation that God sent, lifted up over the head of Thobie, who was held of his eyes, and his wife by cause of her foolish speaking, fell into a great sickness. Therefore I will that you know the sample of Sara, who had seven husbands, who used her with an immense and over foul fate, of which it needed not to be spoken of. By the smallest worm that might be found in the world, I have spoken and told you of the evil women, after it is contained within the Bible, for your and other's example, to keep and beware of evil doing. Now I shall treat and tell you of the good women, whom holy writing praises much. And therefore it is good to record and bring to memory.\nThe good conditions of the good women who once were mirrors and exemplary to all others of that time, and those yet to come. The first example is of Sarah, who is highly praised in the holy scripture or writing.\n\nSarah was wife to Abraham, a very good woman and wise. God kept her from many trials. For as King Pharaoh took her, God sent him many evils and afflicted him so much with sickness that in necessity he had to take her back and give her to her own lord. God saved her because of her holiness and good life, as He kept many saints from fire and water and from glues or weapons, and also from many other great torments, as is contained in the books of their lives and legends. For thus says God to those who love Him and are His friends: \"Those who suffer many evils and great sorrows, they are the hundred-year-barren Sarah, but because of her steadfast faith and the true truth that she bore to her lord, and also because of her...\"\nHumbly, God gave her a son, who later became a good holy man. This was Isaac, from whom the twelve tribes issued and came. God gave him to her as a great blessing.\n\nAnother example I will tell you of Rebecca, who was remarkably good, beautiful, and in good conditions. The holy writing praises her greatly for her great humility. She was the wife of Isaac and the mother of Jacob. The scripture testifies that she loved and worshipped her lord above all things, showing herself meek and humble, answering him sweetly, and would not have spoken a word that might have displeased him. Because of her great humility, she showed herself more as a servant than a lady. She was barren for a long time, but God, who loves holiness and humility, gave and sent to her two children at once: Esau and Jacob. From Jacob, twelve children issued, who later became princes of the twelve tribes.\nthepystle of al hallowen day maketh mencion / This Rebecca loued more Iacob / whiche was the last borne than she dyd Esau / she made hym to haue the blessyng of his fader / as in the byble is reherced / She lo\u2223ued hym best that best couthe cheuysshe hym self / and whiche was of grete purueaunce / She was lyke the lyonesse / whiche of alle her faons she loueth best hym / that best can purchace for hym self / Iacob was of grete purueaunce / And Esau hadde alle his herte sette to the chace and to the veneson / And so the children of one fader and moder ben not of one condycion / & manere / For some louen one crafte and one maner of lyuyng and the other louen another / I shall telle yow thensample of a good man and of a good woman whiche were long tyme to gyder withoute hauyng ony children / And at theyr request god sente them a moche fayr sone / And soone after another they had whiche was fowle and lame / Trouthe hit is / that they shold gyue to the Chirche theyr fyrst begoten sone / But as they had the second /\nAnd saw him so deceived, they said he should be given to the Church, and that the fairest should remain with them to be their heir. God was angry and took them both, and never since they had any reason why, they lived in great sorrow. And therefore, this is a good example, for none should make any promise to God but if he will hold and fulfill it, and none may mock him. As these would have done in giving to him the foulest of their two children, and keeping the fairest for themselves and the one they had promised to give him. You shall never see good come of it for those who do so. Nor for those who take their sons and daughters from the monastery where once they were given and received. I have seen many examples of this with my own eyes from their abbeys for the lands and possessions that came to them by the succession of their parents, which were passed out of this world. And after, some made war against them, and took.\nI shall tell you the example of Leah, the wife of Jacob. The Bible praises her much and relates how she loved her husband perfectly and showed him great reverence. And whenever God granted her a child, she thanked him devoutly for it. God therefore gave her eight of the twelve princes, of whom the twelve tribes issued forth. They were all good men, feared and loved God above all things, and their father and mother prayed to God for them since they were young that he would protect them with his love and grace.\nAnd he heard their prayer, for they were holy men and worshipped above all folk. Here is a good example of how fathers and mothers ought every day to pray to God for their children, as Jacob and Rachel did. And yet I say that for no fault or riches they never cursed them, but blamed and reproved them by other means and deeds. And beat them as they deserved it. For it was better to beat an hundred times his children than to curse them once. I shall tell you an example of a woman who was yours and wicked. She was easily angered, and her husband was as well. By their great ire they were ever quarreling and brawling with each other. They had a son who had done them some fault. Wherefore the father and mother began to curse him severely. And the child, who was angry in response, answered them foolishly. Then the father and mother, who were filled with anger and wrath because of his answer, went and gave him to the devil. And the devil came and seized him by the one hand and lifted him up.\nFrom the ground, and as he touched him, the fire sprang out and burned his hand. For this and parallels, and therefore there is great danger in cursing one's own children and wishing them any evil. And yet greater peril is to give them any anger or wrath to the devil. Therefore, have this example in your memory, and see how you ought to wish all good for your children, and pray God for them as Jacob and his wife did for their children, whom God exalted above all lines and generations. Do not be like the man and his wife, who through their anger cursed their child and gave him to the devil, and therefore the child was in peril all his life long.\n\nAnother example, the wife of Jacob, who was the mother of Joseph, sold in Egypt, spoke of. She urged him to be nursed more tenderly in her wardrobe. And as in Egypt she called him her son, from which came afterward so much good. For God chose and established him as master.\nand gouernour ouer alle his people / And also dyd shewe to hym many of his secretes / And toke hym the rodde wherwith he departed the see / and made drye waye to passe it\u00b7 and made also with that same rodde to yssue and come oute of the stone l\u0304yuynge and swete water / And also he toke hym the tables of the lawe / and many other signes and tokens of loue he dyd shewe vnto hym as of his nourysshynge wherof the go\u2223od lady was well rewarded / For god forgeteth neuer the ser\u00a6uyce done to hym by charyte / as to nourysshe the orphanes or faderles / whiche is an operacion of Mysericorde / that God moche loued / as hit is conteyned in nourisshed the poure Orphanes / And maad them to lerne somme crafte to gete theyr lyuynge with / \nWherfor it befelle that a good woman whiche had but one chil\u0304d the whiche was wont to bathe hym self in the ryuer fyll within a pytte / where he was eyght dayes / And his moder whiche was charitable to god and to saynt Elysabeth hadde therfore grete dolour and sorowe / It befelle that at the\nLast day, she dreamed that her son was in a pit full of water, and Saint Elizabeth kept him there alive. She told her, \"Because you have ever nourished and sustained the orphans and fatherless, our Lord will not allow your son to die or perish in this pit. Make yourself ready to have him out.\" Then the mother awoke and had her son taken out of the pit. She found him of fair complexion alive. And the child recounted to his mother how a fair lady had ever kept him and had said to him, \"It is God's will that you be saved for the charity and mercy of your mother, who with good will had sustained the orphans and nursed them.\"\n\nTherefore, here is a good example of how men ought to sustain the orphans and small children who have need, for it is great alms and great charity, and much pleases God. And this is shown to us by the example of many other beasts also, that when the mothers have been slain and the fawns lost.\nWithout further notice or explanation, here is the cleaned text:\n\nA woman in the town of Iherico, named Raab, was blamed but charitable. One day, some good men came to preach to the people there, but they were evil and cruel in their behavior. As a result, they left and hid in the woman's house. She covered them with linen cloths and at night took them out of her house through a window with a cord. She saved them, and therefore, she was well rewarded. God's word says that the good service one does for Him or His servants will be rewarded double. Therefore, I would like you to know this example of a saint.\nAnastasie was put in prison, but God made her be delivered, and she found out that it was because she sustained the prisoners in the prisons and charters where she knew only those were wrongfully imprisoned, either through envy or debt. She gave so much of her good that she got them out, and therefore God rewarded her doubly.\n\nAnd also, sweet Jesus Christ said in the Gospel that on the day of his great judgment, he will have mercy on those who have visited and comforted those imprisoned, as well as the sick and poor women lying in poverty in their childbeds. For on that fearful and dreadful day, God will ask a reckoning of this, and it is necessary for men to give him a good answer for it. And I well believe that many will be reproved for this who will be in great trouble and pain to give a good answer.\n\nAnd therefore, my dear daughters, think about this while you live, as Saint Agnes, who was...\nQueen of Frauc\u00e9 / and she comforted and visited the poor, encharted and imprisoned, and nourished the orphans, and visited the sick. Due to her inability to attend to this regularly for fear of disobeying her lord, she left her lord and all the worship and vain glory of the world and worldly joy, and ran secretly from Paris to Poitiers. There she hid herself and became a nun, leaving the world, in order to serve God without fear of any man. Therefore, God showed a miracle on her behalf. A tree that stood in the midst of their cloister, which was entirely dry, came to life and became fair and green, and produced new branches and leaves against the course of nature. But nothing is impossible for God. And He performed many other great miracles out of love for her. Therefore, there is a good example to be charitable, as you have heard of these two holy women.\nLadies, and of this good lady Raab, as they did, and how at the last God rewarded them for their good service,\n\nAnother example shall be recounted to you of the father and mother of Sampson, who were holy in their marriage but could not have children. Yet they made many supplications and prayers to God.\n\nThis good lady was once at a church, which at that time was called a temple. And as she was there weeping and praying to God, God took pity on her, and sent an angel to her, who told her that she would have a son who would be the strongest man who ever was, and that through his strength, the law would be enhanced. The good lady soon came to her lord and told him this news. Her lord then knelt and prayed to God that He would reveal this to him through His angel. And then God sent them His angel, who said to them that they should fast and do penance, and also that they should keep this child from much food and drink.\nAnd yet said the angel, \"You drink too much. Overmuch drinking fights against the body and the soul. After I have said this to you, I departed from you. You followed the angel's command and fasted, making abstinence. Soon after, you had a child, who when he was fully grown fought against the pagans and upheld and maintained God's law against many great evils, as God sustained and helped him. He alone discomfited and overcame three thousand people. Therefore, you have here a good example of how you shall fast and do abstinence if you wish to request anything from God. For confession and fasting are the means to have your request granted by God, as the angel told them. And yet he also said to them, 'Keep your son from excessive food, and especially from drink.' The holy angel of God, who knows all things, then defended them from these two vices. It is therefore good for every man and woman to keep them from these vices. By the sin of gluttony, men\nFall into all the other six deadly sins, as you shall more clearly know in the book of your brethren where it is recounted, how a hermit chose his sin of gluttony and made it, in so much he became drunk. And soon after, by this sin, he filled and made all seven. Yet he had supposed to have chosen the most best of them all. I shall tell you what Solomon says of this in the book of signs. First, he says that when they cut it, a white down issued from it. Some of them, by this example, were converted to the faith of God. And therefore, after this example, it is good to put his children to school when they are young, and make them learn the books of wisdom, that is, the books of good teaching and signs, where men see the salvation of both body and soul. And not put them to learn in the books of the fallacies and vanities of the world. A better thing is and more noble to.\nHere speak of the good teachings and knowledge that may profit both body and soul. Read and study the fables and lessons, of which no good or profit may come for those who say they would not, their wives or daughters understand anything of clergy or writing. I answer them that as for writing, it is no force, but for reading I say that it is good and profitable for all women, for it has been proven. Another example I shall recite to you of a good lady, named Ruth, from whom King David descended. The Holy Scripture praises this good lady much, who marvelously loved God and honored and obeyed her lord. For the love of him, she bore honor and loved his friends, and made better cheer to them than she did to her own friends. After her lord was dead, his son, whom he had,\n\n(Note: The text appears to be in Early Modern English, and no significant OCR errors were detected.)\nA woman, another wife, refused to leave nothing - land or movable goods - for herself but wanted it all for him, because she believed that she was from a far country and far from her friends. However, the parents and friends of her lord, who loved her greatly for her great bounty and the great service she had done them while her lord was alive, helped her against her enemies and parents. They even made her possess all that rightfully belonged to her. This good lady gained her good through the friendship and good company she had done for the friends and parents of her lord. Therefore, this is a good example of how all good women should serve and pay respect to the friends and parents of their lords. They cannot show greater love to them and all good may come to her, as did to the good Lady Ruth, who, because she had loved and paid respect to the parents and friends of her lord, recovered and had her inheritance.\nherd to fore\nI Wylle telle yow another Ensample of a good lady / the whiche ought wel to be preysed / It was the good lady Abygal / whiche had a lord that was ful of y\u2223re / dyuerse and ryotous to al his neyghbours / He forfayted somme thynge toward the kynge dauyd wherfore he wold ha\u00a6ue had hym to be destroyed and putte to dethe / but the good lady whiche was sage and wyse wente toward the kyng and so moche humbled her self / that by her swete and fayre wordes she made the pees of her lord / Of many other peryls wherin he fylle and putte hym self thurgh his fals tongue / she saued hym also / And thus this good lady amended euer his folye / wherof she may be wel preysed / Therfore ye haue here good en\u00a6sample / how euery good woman must suffre of her lord and ought to answere for hym ouer al / al be he neuer so yrous ne cruel to her and saue and kepe hym fro all peryls / I wolde ye wyst thexample of a good lady wyf vnto a Senatour of Rome / as it is conteyned in the cronykles of the Romayns / This Senatour was\nIalous, without cause, was jealous of his wife and treated her badly. It happened that he accused one person of treason. This person immediately cast his challenge of battle to him, declaring that he was falsely accused. The day arrived for them to fight each other. The senator was afraid and refused to come. He sent word to the Senate that he was sick and promised to send someone in his place, but he could find no one. Therefore, the valiant lady, his wife, seeing her husband's cowardice and the shame coming to him, armed herself and went to the field. Because God saw her courage and that she was doing her duty, He gave her strength and power, enabling her to obtain the victory. When the jousting was finished, the emperor wanted to know who was the champion of the senator. Therefore, the good lady's helmet was unlocked, and she was recognized. The emperor and all the townspeople honored her more than they were accustomed to from then on.\nAnd therefore is here a good example of how every good woman must humbly suffer from her lord that which she cannot amend. For she who endures more suffering from her lord without making a fuss receives more worship ten times, than she who has no cause to suffer from him, or who will suffer nothing from him. Another example I will recite and show you of one of King David's wives, how she appeased her lord's anger. You have often heard told how Amnon defiled his sister, and how Absalom avenged this shame and put Amnon to death. Therefore, he fled the land, for King David wanted him slain. But this good lady obtained his peace. For she showed her lord many good reasons why he granted his grace and pardon. And yet she was not his mother, but only the wife of his father. But she kept her lord in love and her child, and so should every woman.\nA good woman should show greater semblance of love to her lord by loving his children, born of other women. In doing so, she honors herself and ultimately benefits. As this good lady did, when the king was dead, some sought to take her away, but Absalon would not allow it. He spoke before them all, \"How can she not be my mother, yet she has often interceded for my peace with the king, my father. I shall not allow her to lose anything of her right.\" Here is an example of how every good woman should bear worship and love towards her lord's children and his parents.\n\nI will tell you another example of Queen Sabah. She was a very good and wise lady who came from the Orient to Jerusalem to seek and ask counsel from King Solomon. She did not lose her way. For she had received good counsel from him, which proved beneficial to her.\nEvery good lady ought to choose a good and true man, as well as wise, either from her lineage or from elsewhere, and hold and keep him in love and friendship. She should take counsel from him regarding what she has to do. If she falls into trouble, a good and wise man will come to her aid and help her regain her rights without great costs and expenses. Some good comes from this. For example, there was once a good queen Sabra who, from so far away, came to seek counsel from King Solomon. I would also like to relate to you the example of an Emperor of Rome. This emperor was sick and lying in bed on the brink of death. Every lord and senator tried to please him by telling him that he would soon recover if he could sweeten himself. But no friend who was with him spoke to him of the profit and salvation of his soul. There was with him one of his chamberlains whom he had raised and brought up from his youth. This chamberlain spoke well, and the emperor could not escape death.\nAll who were there said nothing but to please him. When he came to them and said, \"Sir, how many of you rejoice in your heart?\" The emperor answered him, \"Sir, my heart is sore and weak.\" The chamberlain then spoke humbly, \"Sir, God has given you all reverence and honor, as well as great wealth in this world. You must therefore thank Him, and you shall do well. And of the good things that God has sent to you, you must distribute a part to the poor people, in such a way that He has no reason to reproach you for it. When the emperor had heard him, he was pleased with him because he had said this, and he said two words, \"A true friend is more valuable than a flattering friend who flatters.\" He spoke thus because his other friends had spoken to him about bodily health, only to please him, but the same man spoke to him about the salvation of his soul, for he who loves the body truly ought especially to love the soul, and none else.\nA good friend ought to conceal or hide nothing from his friend if it brings profit and honor. He should not counsel him out of love or hate, but truly, according to his power, as a good and true friend should do, and not flatter him or make false promises. The friends of the emperor knew this well, for they knew he could not escape death and dared not reveal to him the profit of his soul, which his true friend and chamberlain placed in the way of salvation. The emperor believed him and gave and departed generously of his goods to the poor for the love of God.\n\nAnother example I shall tell you of a much good and true woman who had a true man as her lord and was very simple. This good lady was very charitable and loved holy men. At that time in the parties of Jerusalem was a prophet named Helyseus. This good lady had great devotion toward this holy man and prayed him to come and be entertained as a guest in her lord's house. They did so.\nA man makes a chamber ready for him, as the holy prophet wore his hair and offered prayers with affections solitarily and secretly. This good lady could not have children by her lord, and she complained to the prophet. But this holy man, at her request, prayed to God so long that they had a son miraculously, who lived well for fifteen years and died in the chamber of this holy prophet. When this good lady saw her son dead, she was full of sorrow and went far about the country until she found and met Helias. And when she had brought him to the chamber, she showed him the dead child and said to him in this manner: \"Holy prophet and good man, this is the child which God sent me through your prayer. He was all my joy and my sustenance. I pray you, make your prayer and intercession for him, that it pleases him to restore him to life again, or else to take me with him. For I have none other comfort but in him.\"\nWilliam would not stay with him/ Heliseus, who pitied the woman, prayed to God for the child, and God gave him his life again, living a long time afterward and becoming a holy man. By his example, my fair daughters, you may see and know how good it is to be known and acquainted with holy men, as this good lady did, who could have no children but at the prayer of the holy man Heliseus, with whom she was acquainted. She had a fair son whom God also resuscitated at Heliseus' prayer. And indeed, God is still today as mighty and gracious as He was then to those who deserve it. These are they who bring pain and make a meek heart. Therefore, men ought to keep the fellowship of the good and holy men, who live holy lives and believe in them. For all good may come from this, as it did for the aforementioned lady.\n\nI shall recount another example of a lady named Sarah, of whom you have heard before, how she had seven husbands, all seven of whom she lost.\nA woman named Deuylle was accused of wanting to engage in adultery with someone, causing her husbands to leave her. A wise woman saw this and advised her humbly, \"It is not befitting a fair friend of mine to speak of God's judgments. I said nothing more to her.\" Deuylle resembled the daughter of a Roman senator, who was so wicked and haughty that she argued publicly with a neighbor. Her neighbor remarked that she was not holy or clean in body, which led to the spread of this rumor, whether true or false, causing her to lose her marriage. Therefore, it is foolish for every woman to argue or speak cruelly with people, a lesson I will heed. I told her, \"Good woman, you will not be any more stubborn than you have been before. I told him that he was nothing.\"\nHe answered her that he was as good for a man as she was for a woman, and so their words went that he claimed to know a man who kissed her both day and night when he pleased. I called her a side and told her it was foolish to answer and speak with him. The words were foul and dishonest, and she did reveal to many that which they did not know. She did not resemble the wise Sarah, who made no great answer to her god's servant. For otherwise, one puts himself from his good right by his own words into great wrong, and it is dishonest for any gentlewoman to brawl with any man. I shall tell you the example of the property of certain beasts. Look and behold these great dogs that men call mastiffs; they will bark and show their teeth, but a gentle dog shall not do so.\nLikewise, gentlemen and women should behave, therefore I shall recount for you the example of the emperor of Constantinople, who was a man much given to felony and cruelty, but he never spared anyone. It happened once that he found his two daughters quarreling and fighting with each other, so he wanted to beat them. But the queen intervened between him and them. The emperor then said that no gentle heart should ever chide or speak vileness, for by their courage and hearts gentlemen are known from the other. For he is a coward and a villain who speaks vileness from his mouth. And therefore those who have patience and do not speak vileness show their gentle courage and nobility. And indeed, at times, one foul word spoken can engender other such words, which afterward bring shame and dishonor. And therefore, my fair daughters, take this good example. The fool who is of high courage will speak much evil and things that were never thought to avenge his great anger.\nEvery good woman should keep herself from answering her lord in public for many reasons. By maintaining her peace, she can receive great worship. But if she answers him, she will encounter her husband's ill will, which will bring her neither good but great shame and dishonor. Her servants support and help her, and Daniel the prophet, who was only five years old, was summoned. He cried out with a loud voice, saying, \"Judges of Israel, that is, the people of God, let not the true and innocent blood and faith of this matter or deed be concealed. Instead, inquire of each one of you alone how you found her.\" The people were greatly astonished as they saw and heard this little child speak so eloquently. Therefore, they perceived that it was a miracle of God. The judges then ordered each priest to be questioned individually. One of them said, \"We found her with a man.\"\nA man stood under a fig tree, and another under a pomegranate tree. And for this, they were reproved and both judged to die. When they saw that no reprieve was granted, but that they must die, they told the truth before all the people who were there. They said that they were worthy to receive death and not she. Therefore, here you see and take example of how God keeps those who have trust and confidence in Him. This was the case with the good lady who preferred to suffer death rather than be false to the law. She doubted more the perception or loss of her soul and the permanent or everlasting death, than she did the poor life of this world. And thus, because of her goodness, God saved both her body and soul. Every good lady ought to have trust in God and, for His love, keep her marriage vow and abstain from sin.\n\nI shall tell you another example from the New Testament. It is about Saint Elizabeth, mother of Saint John.\nElysabeth served God first and afterward her lord, and above all women she feared and revered him. When he came out of the town, and by chance something happened to her household, she kept it secret until she saw her opportunity. Then she went and told him in such fair and temperate language that he could never be angry. She served him and was also obliged to do every good deed for every woman. This holy lady loved and revered God and her lord, and therefore God gave St. John the Baptist to her son as a reward. For a woman who loves God and keeps herself chaste, God rewards her in life, and after her death, He rewards her doubly. As He did to this holy lady, whom He endowed with celestial and earthly goods to sustain her, and who held them chastely in her marriage, and who had great hope in Him, as Susanna did.\n\nAnother Example:\nMary Magdalene, who washed and wiped away her sins and misdeeds by the water of her eyes as she washed the feet of our Lord Jesus Christ and wiped them with her hair. She wept for her sins out of love for God and fear of her misdeeds. And we ought to do the same, for we ought to weep for our sins and misdeeds and have pity and be shameful of what we have done, humbly going to confession, and there telling our sins as we have committed them without hiding or covering anything, for the boldness that one undertakes to confess one's sin and the shame that one has to tell them is a great part of their indulgences. God, who pardoned her sins and misdeeds for her great contrition and repentance, is another reason why the holy Magdalene is to be praised.\nWonderfully, God appeared to her, and indeed the great miracle that she saw, which God had raised her own brother, who had told her news of the other world and the pains of hell, and she saw it well. This made her extremely fearful and deeply ashamed, for she knew that she must die and be punished there for her sins and misdeeds. And so, she was thirty years and more in a desert, making her penance, sorrowing and weeping for her sins and misdeeds. And when she had been there for a long time, fasting and without food, the Lord looked upon her with pity and sent her every day the bread of heaven. She was satisfied and filled up to the end, and so God took her. Therefore, this is a good example of how good it is to weep for one's sins, to confess them often, and to make amends through fasting and abstinence, as did the holy and good Magdalene, who loved God so much that she wept for her sins at His feet, and after fasting and suffering so much.\nAnd Megasif in the bushes and deserts, where God comforted her with His angels, who every day brought her the bread of heaven. In such a way, God will do for all good women and for those who, with a contrite and good heart, shall weep for their sins, and who shall love God and do penance, as He did for this good woman.\n\nAfter this example, I shall tell you about another of two good women, wives of two pagans. One was the wife of the seneschal of Herod. This good woman served our Lord at the time when He preached, administered, and provided the best way they could His food and drink. Here is a good example of how every good woman, although she may have the most perverse and evil husband, should not abandon the service of God and be disobedient to Him, or at least she should be more and devout in praying and seeking God's grace for herself and for her husband. The good deeds she does appease God's wrath and are the cause of His favor.\nA man's temporal riches and goods are sacrificed for the good that his wife endures her husband's evil and misdeeds, as recounted in the lives of ancient fathers. When a tyrant, who was three times saved from evil death due to his wife's goodness and bounty, died and had no one left to pray for him, he was brought to a shameful death by the king of that land due to his great sins and misdeeds. Therefore, it is good and necessary for an evil man to have a good and holy wife. The more the good wife knows her husband to be felonious and cruel, and the greater his sins, the more she ought to perform greater acts of abstinence and good deeds for the love of God. If one does not suffer the other, that is to understand, if the good one suffers and supports the evil, all should go to perdition. And yet I say that the obedience and fear of God were established before marriage. Men ought first to obey God.\nThe creator, who has formed and shaped them, and who can bestow grace for salvation, is the one to whom men should obey, rather than the body that they have pursued for temporal profit, which is fleeting. The gloss states that all good and worthy service of the body is for the salvation of the soul, for the good of the soul is unlike anything else. Therefore, it is good for a woman to serve and move her lord to do good, and afterward to keep him from evil deeds. A good woman should also receive and harbor gentlewomen of good repute, marrying and seeking them out. She showed compassion to poor households and gave them alms. She had great pity for women in childbirth and visited and comforted them. She had her own physicians and surgeons to help and heal all people for the love of God.\nEvery one had nothing to pay / And as men say, God showed and made a miracle for her sake / For when men took her book and her Pater noster, / they stood before her alone by themselves in the aye. And also many other tokens and signs were seen / which for her love God showed / Therefore, every good woman should take good example and have pity on one another / and think how God gives good things to those who are thanked and known / and to help and have pity on the poor. Here I leave the tale of these good ladies and of this matter. But soon I shall command, shall speak of another example.\n\nMy fair daughters, beware well that the sin of yours does not overcome you / For God says in his holy evangel that men ought to pardon those who have wronged and sinned / And if one is struck by his neighbor / or his brother cries on one cheek, / he ought to turn the other. That is, if one has any hate or wrath with another, / he ought to go and ask him mercy before he makes or does his wrongdoing.\nFor any value and pleasure to God, in prayer, / For no god receives their offering, however great it be, / For God who made the Our Father, which says that God should pardon us as we pardon others, / therefore we ought to pardon each one to other, / And thus, those who are ever in wrath and hate, if they say the Our Father, their prayer is more against them than with them, / And on this I shall tell you an example of a great burgher, / as I heard said at a public mass, / and she had on her many signs and tokens to be a good and true woman, / He heard her in confession, / And as he came to speak to her about the sin of anger, saying to her that she must pardon all those who had wronged or mistreated her, / And when she heard of that article, she answered that a woman who was her neighbor had so much wronged and mistreated her that she could never pardon or forgive her with good will.\nA knight's son, having obtained pardon for his death, recalled to her the example of a knight whose father had been slain. This knight's son came to a hermit and confessed. As he approached the sin of anger, he said that he could never pardon the one who had killed his father. The holy hermit showed him how God forgave death and gave him many other examples. The child was so moved by his sweet and fair words that he pardoned and forgave his father's death willingly. When the child came to kneel before the crucifix, a voice was heard which said, \"Because you have humbly pardoned me for the love of me, I pardon and forgive you all your sins and misdeeds, and you shall have grace to come to me in celestial joy.\" The parson or curate then told and showed this example, along with many others, to the said Burgess. But for no example or thing that he could say or do, she would never.\nforgyve her evil will; but in that state she died. In such a point and estate, as I was when I heard you, I am come to see you. Therefore, please it you to pardon me for the great joy which I have of your coming made me do it. The knight then beheld and saw the manner of his niece, whereof he was full glad. And loved and praised her much more than his other niece. He gave her the two gowns which he had bought for her and for her sister. And thus she, who came gladly in the state wherein she was to welcome her uncle, wanted both gowns. She then, who forthwith came to welcome her uncle as she had brought him into her chamber, went and properly arrayed herself. And then said to him, \"My lord and my uncle, I have arrayed and prepared myself to serve you more honestly.\"\nA woman should welcome her friends joyfully, as her uncle did. Here's a good example: a baroness or lady, who was a good woman, would not wear her best gowns every day. Her servants asked her, \"Lady, why aren't you better dressed and more adorned than you are?\" She replied, \"If I wore my best attire and behaved coquettishly every day, how could I do so on grand feasts and holidays? And when my lords, my parents, come to visit me, I should dress my best. But people would then say that I looked fairer and more composed the day before, for which I would receive no thanks from those who came to see me. Therefore, I praise nothing that cannot improve itself in time and place as needed.\"\nA knight, at the court of a great lord, requested and prayed the love of a maiden. But she would not yield to him for gold nor for promises. Instead, she chose to keep her body pure. The knight, upon seeing this, demanded that she repent. He took an apple and poisoned it. A few days later, he asked her to give it to her lord's young son. She complied, and soon after the boy had eaten it, the false knight died. The maiden was taken and was soon to be burned. She wept and pleaded with God, declaring that she bore no guilt for this death, but that the false knight, who had taken her apple, was responsible and no other. He defended himself against her accusations, claiming he was ready to prove the contrary in any champion's battle. But she could find no one willing to fight on her behalf, as he was too strong.\nAnd so much doubted in arms, it happened that our lord God, who forgets not the clamor and prayer of the true and just, had pity on her. And as it pleased Him, a good knight named Patrides, who was free and pitiful, found her about to be cast into the fire. The maid wept sore and made great sorrow. He had pity on her and demanded from her the truth of the matter. From the beginning to the end, she told him how it was, and the most part of those present witnessed it. Then the good knight Patrides moved by pity cast his gage against this false knight. The battle between them was hard and cruel to see, so much so that it openly showed his treason. And thus was the maid saved. But Patrides, the good knight, received at that sorrow mortal wounds. Therefore, as his arms were weakened, he sent the maid, who kept it all her life, to care for him. And every day she prayed for the knight.\nSuch sorrow she had endured, and thus, for pity and Francesca fought the gentle knight, receiving five mortal wounds. Jesus Christ, who fought for their pity, suffered these wounds because they had come too late. For this reason, I suspect, many are asleep and sorrowful in the service of God. And as for those not prepared for their salvation, that is, for doing good and holy operations and having God's grace, do not doubt. But if they tarry long to amend themselves before their end, it will be said to them as it was said to the five unwise virgins. They will find the gate of the castle shut before them. Then there will not be time for repentance, but they will be ashamed as they see themselves departed from God and the good souls. And they will be cast and sent into the cruel pit of hell, where they will be in continuous pain and sorrow, which will never cease.\nnone end. Allas, how shall the companies and foolish pastimes and delights be sold, which men have obeyed to his care and to the world? This way shall go all evil women, And the good women to the contrary. For they shall go with the espoused one, that is, with God their creator, & shall find the great gate open, where through they shall go into the bliss and joy of paradise, because they have been curious and awakened with their lamps and luminary, abiding the coming of the spouse, that is to say, that they have made good and holy operations and have watched to abide the hour of their death, and have not been sleeping in sin, but have held themselves clean, and have confessed often and kept themselves clean from sin to their poverty, And which loved and feared God, These shall be the good women of whom God spoke in his gospel, as heard before.\n\nAfter this, I shall speak of one virgin who has no peer. It is of the holy and blessed.\nThis virtuous Mary, mother to the savior of all the world, was of such high exemplary nature that none can write her good, the abundance and holiness whereby her sweet and blessed son enhanced her day by day. This sweet virgin worshipped and feared her son more than any other mother ever did, from the moment he came. She was a chamberlain and temple of God, where the wedding of the deity and humility was made, which humility brought the life and salvation of all the world. God willed that she should take her spouse, the holy man Joseph, who was an old and true man. God wished to be born under the shadow of marriage to obey the law and to avoid the evil speaking of the world. Moreover, he wanted to give her company, govern and lead her into Egypt.\n\nWhen Joseph perceived and saw her greatly with child, he intended to leave her and told her that he well knew and was aware that it was not of him but that the same:\nOur lord was sent visibly his angel, who said to him that he should not be afraid nor discouraged. Joseph took great joy in this and humbly paid homage and honor to her more than before. He knew well by the angel's words and writing that the prophecy spoke of a virgin who would have the name Mary. Joseph thanked God humbly for the great grace he had bestowed upon him, granting him the guardianship and governance of his sweet and blessed mother. The good mother and virgin also bore him honor and reverence, as she is much praised in the holy scripture. She is also much praised in the scripture for being found alone and fearful, as she inquired of the angel how it could be that she would conceive a child who had never known a man.\nThe angel answered her and said, \"You should have no fear and should not be marveled, for you will be replenished with the holy ghost, and nothing is impossible with God. That is, God can do all things according to His will and pleasure. Your cousin, Saint Elizabeth, was great with child and had already given birth to her fruit six months prior, which was barren and beyond the age to bear children. And just as the angel had spoken to her, she responded, \"Be it done to me according to your words.\" She first wanted to know how it could be, but Eve did not hesitate. Many simple women who believe lightly, as did she that day, later come to do folly. They inquire not and do not behold the end to which they shall come. The glorious and blessed virgin Mary also inquired of the angel about the end of the event or deed.\nThe woman he announced this to should act as men speak to them about youth or any other thing, where dishonor and blame may come. The holy writing also urges her for her great humility. For as the angel told her that she should be the mother of God's son, whose reign would have no end, she took no pride in herself but said that she was his chamberlain or servant. This pleased God so much that he came down from heaven and took on humanity, assuming the form of a child within her womb, a virgin. Therefore, this is a good example of how every good woman ought to humble herself towards God, towards her lord, and towards the world.\n\nGod said, \"Whoever shall humble himself and keep himself meek, the more he will be exalted and worshipped.\" And indeed, God and his angels love humility more than anything.\nother virtue/ For humanity fights against pride, which God hates more than any other sin, and through which the angels fell into hell. Therefore, every noble woman should humble herself and be courteous to the least as well as the greatest, taking the Blessed Virgin Mary as an exemplary model. She named herself the chamberlain of God and is praised in the holy scripture for her good nature and courtesiness when she went to visit her cousin Saint Elizabeth. Who would serve her and the child of Elizabeth, Saint John the Baptist, made joy within his mother's womb. In so much that by the grace of the Holy Ghost, Saint Elizabeth cried out and said, \"Blessed should be the fruit of her womb, and she was blessed above all women, and it was not reasonable that the Mother of God should come to see and visit such a poor woman as she was.\" Then both cousins humbled themselves towards each other. Therefore, good examples are here shown/ how parents and children should behave towards one another.\nFriends should visit each other in their childhood beds and in their sickness and weakness. They should humble themselves before one another, as did these two holy and blessed ladies, as you have heard, and not say, as some do with their proud and foolish hearts, \"I am the more noble, the more gentle, the more high mistress: And therefore I ought to go before that other.\" Alas, how little they think of the courtesy and humility of these two holy ladies, and also of what God says in the Gospel, \"The most humble shall be the most highly exalted.\" Woe to the foolish envy that they have to be first and before others, and the pride of themselves, which will be dear sold to them. The good Queen Esther speaks well on this point, saying that inasmuch as a woman is of greater lineage or greater rank, the more she ought to be humble and deferential. The more she bears herself courteously, the more she will be exalted.\nReceives worship and prays for other people, for the small hold them as worshipped when the great show them any kindness and speak fair to them. Therefore, the great are praised by them in every place. And therefore, no better virtue can be in a woman than the virtue of humility. Be courteous both to great and small, and go and visit the poor, their friends and parents, as did the queen of heaven, who went and visited her cousin, and how they humbled themselves one to another. Also, the holy scripture praises her in that she went to Galilee to the wedding and had pity that the wine lacked there. And in complaining herself of that the wine was lacking there, she requested her son to give a remedy to it. The sweet Jesus Christ had pity on his mother, and therefore, he is a good example of how every good woman ought to have pity on her parents and poor neighbors and help and comfort them as she may. It is great charity and freedom coming from.\nThe sweet virgin Mary had and suffered sorrow for her son, who was disputing against the masters of the law. She thought he had ascended and gone into heaven. She searched for him and was so distressed that she found him. To him she said, \"Fair son, your parents and I have been greatly afraid for you. We thought we had lost you.\" He answered that his parents were those who gave him the commandments of God his father. The Jews and the masters of the law were wonderfully astonished by the great wisdom they found in him, who was of such little age. After this sorrow she had endured, thinking she had lost her son, she had another great sorrow. When she offered him in the temple, Simeon received him. He had long prayed to God that he might not die until he first saw the son of God with his eyes. Through the grace of God, he knew him and said with a blessing.\nHere is the light and salvation of the world, and he said to his mother that one time would come, who would seem to her that a sword would pierce her soul and her heart - that is to say - that she would see him suffer great and painful passions. Therefore, he is here a good example to every good lady and every good man, so that they may not be dismayed or dismayed as they suffer any affliction. Seeing that the queen of heaven suffered so much pain and sorrow in this world, we ought well to endure and have patience, we who are poor sinners and deserve more after our merit to receive pain and evil than good, and not to be spared in bitter sorrows and tribulations, seeing that God spared not his mother.\n\nGood ladies and every good woman ought to be charitable, as the holy lady was, who gave for the love of God and full charity the most part that she had. And at her example, Saint Elizabeth, Saint Lucy, Saint Cecily, and many others.\nother holy ladies, who were so charitable that they gave to the poor and indigent the most part of their revenues, as plainly recorded in their legends. I would like you to know the example of a good lady from Rome, who was at mass, and saw beside her a poor woman who was shivering from the cold, for the frost was severe. The good lady had pity on her and quietly called her to her and took her into her house, which was not far away, and gave her a good furred gown. While she was engaged in this charitable deed, the priest who said the mass could not speak a word until she returned to the church. And as soon as she came back, he spoke as he did before, and later in a vision he saw the reason why he had lost his speech and how God rewarded the good lady before his angels for her gift. Here is a good example for every good woman to be charitable and not to let her poor neighbors shiver and hunger.\nI have only one concern: the text contains several abbreviations and some irregular spacing that need to be expanded and corrected for proper reading. Here's the cleaned text:\n\n\"I have only my concern but to help them as far as their power may reach. Now I have told you about the blessed and holy virgin Mary, to whom none may be likened or compared. I have spoken little of her, but if I should speak of all her deeds and acts, the matter would be long. Therefore, as now I shall leave her and speak of the good widows of Rome. When they held themselves cleanly in their widowhood, they were worthily crowned as a sign and token of chastity. But it would be long to rehearse their bounty and charity, which were before the coming of Jesus Christ, as it is found and rehearsed in the Bible. I have also recounted to you some good ladies who have been since the new testament \u2013 that is, since God took his humanity within the womb of the blessed virgin Mary. And in like wise as the holy scripture praises the good ladies of that time, it is reasonable and right that we praise some of this present time wherein we are.\"\nI shall tell you about every estate, one or two examples for others to follow. Men should not conceal the goodness and worship of themselves, nor should good ladies despise it but be glad to hear and recount the goodness and worship of them.\n\nThe good Queen Joan of France, who recently departed from this world, and who was wise, holy, charitable, and devout, governed her estate so cleanly and nobly by good order that much could be recounted about it. After her, we shall speak of the Duchess of Orleans, who in her life suffered much but kept herself cleanly and holy. It would take too long to recount her good life and good conditions. We should also not forget the good Countess of Roucy, who, being a widow, kept and governed herself so cleanly and peacefully, and who nourished her children, who also kept good justice and held her land and people in peace. I shall also tell you about another estate.\nA baroness who dwelt in our country, a widow for thirty-five years, was young and fair when her lord died. Many suitors sought her hand, but she declared in secret that for the love of her lord and her children, she would never remarry. She lived chastely without reproach, and her name was my lady of Vertus.\n\nI will also tell you of a knight's wife, who was a widow. This lady was young and fair, and many lords and knights desired and requested her to marry. But she would not consent, instead nurturing her children with great care and respect. She deserved praise for this, and even more so during her husband's lifetime. For her husband was of small stature, hunchbacked, and uncourteous. She, however, was fair and young, a gentlewoman born. Yet the good lady loved and revered him as any woman can or may love a man.\nA woman, served him gently, who was a good and fair lady, of good lineage, young, and her husband was old and eccentric. He was completely infatuated with her, treating her more courteously than a chamberlain or servant should. Some came frequently to fetch her to dances and feasts, but she seldom went. No pleasure or thing could keep her for long enough to perform any service to her lord. If someone told her, \"Madame, you should take your pleasure and play more often than you do,\" and other great perils. He had suffered enough pain and trouble, and was put into great honor, and great gifts were given to him. It is amazing and wonderful how great the worship and renown men bore towards him, just as it is of the good lady and good woman, who is renowned in honor and worship in every place.\nThis is the good woman that payneth her selfe to kepe her body clene and her worship also / the whiche also sette nought by her yongthe ne of the delytes and folysshe ple\u00a6saunces of this world / wherof she myght receyue ony blame / as I haue sayd before of the knyghtes / the whiche take and suffre suche poynte and trauaylle for to be put in to the nom\u2223bre of the other that ben renommed of grete worthynes and valyaunce / This oughte to doo euery good woman and eue\u2223ry good lady / and thynke how thus doynge she geteth the lo\u2223ue of god and of her lord / of theyr frendes and of the world And the sauement of her sowle / wherof the world preyseth her and god also / For he calleth her the precious Margarite / It is a perle / whiche is whyte and round bryght and wythoute macule or spotte / Here is a good ensample how god preyseth the good lady in the euangely / and thus ought to doo alle folke / For mand bere as moche worship and honour to a good lady or damoysell as to a good knyght or squyer / But as now this day the\nIn the world's turn, worship is not kept in its right rule or estate as it once was. I will tell you how, in their time, men held great reverence for good women. Those who were worthy of blame were refused and separated from the fellowship of the others. This custom is said not to have been more than forty years old. At that time, a woman reproved of blame would not be so bold as to put herself in the company of those who were renowned. I shall tell you about two good knights of that time: one was named Lord Raoul de Lacy, and the other was named Geoffroy. They were both brothers and good knights in arms, traveling and never resting until they reached a place where they could test and prove the strength of their bodies to gain worship and good renown. They accomplished this through their actions.\nValiance, who were previously known as Charny and Boucicault in their time, were recognized and authorized as knights before all others. They exposed his fault before the crowd, and therefore young men feared them greatly. I once heard my lord father say that a young man came to a feast where there were many lords, ladies, and damsels. When they were about to seat them, they had served the lords and ladies, and after they had paid them reverence, the aforementioned Sir Geoffroi called him before him. He demanded to know where his jester or clown was. The young man answered, \"Sir, I cannot meddle with that. I cannot believe it. For you are deceitful and dressed like a jester. However, I well know your ancestry and the good and true men of the tower, from which you have come. But in good faith, I saw you.\"\nA never one of your lineage/who would have contradicted him or worn such a garment as you do/And then he answered the knight again, \"Syth,\" that my clothing seems loathsome and dishonest to you, it shall be amended. Then he called to him a minstrel and gave him his garment, and took another for himself, and came back to the hall. And when the good and ancient knight saw him, he said, \"Truly this young man does not disgrace/for he follows the counsel of his elders. And every young man and young woman who believes in the counsel of the ancient and good people may not fail to come to honor and respect. Therefore, here is a good example/how none should disbelieve/and not have shame or be ashamed of the teaching of the wise men and older ones than he is. For what they say and teach, they did not do but for good. But the young men and women who are present today take no heed of this, but have great contempt when they are reproved for their wickedness and folly.\nmore wyse than the olde and auncyent folke / It is grete pyte thenne of suche vn\u2223knowlege / For euery gentylle herte and of honeste lyuynge oughte to haue grete Ioye whan he is repreued of his fawte and mysdede / and yf he be wyse and sage / he shalle thanke hym / by whome he knoweth his fawte / And in this is shewen and perceyued the free kynd of the good yonge man & yong woman / For no chorlysshe nor vylayne herte shall neuer yeue thanke ne graces of it / Now haue I told to yow how thaun\u2223cyent spake and chastysed the yong men / And now I shalle telle yow how they gaf good ensamples to the good ladyes & damoysels that were at that tyme\nIN tho dayes was the tyme of pees / and were holden grete festes and reueyls / and al maner of knyghtes and ladyes and damoysels gadred and assembled to gyder where as they wyst that ony feste was kepte and hol\u2223den / And there they cam with grete worship / and wyth them came the good knyghtes of that tyme / but yf hit happed by somme adue\u0304ture / that ony lady or damoysell yt\nhad she an evil name or were blamed for her honor, she put herself before another of good reputation. How is it that she was more gentle, noble, and rich, yet the good and ancient knights had no shame in coming before them? Before every one, and telling them: \"Lady or damsel, are you displeased if this lady goes before you? For it is so that she is not as noble or as rich as you are, yet she is not blamed and has a good reputation. And this is not said of you, wherefore it displeases me much, but worship and honor shall be borne to those who are worthy and have earned it. Therefore, do not be marveled. Thus and in like manner spoke the good and ancient knights and put those of good reputation first and foremost. Of whom they thanked God that He had given them grace to keep and hold them chastely. Therefore, they were set before the others and worshipped above all. And the others took themselves by.\"\nThe noses casting down their faces and receiving much shame and disgrace. This was a good example for all women, for by the great reproof and shame they heard and spoke of the others, they doubted and feared doing anything amiss, lest they be blamed like them. But certainly now, on this day, men bear as great worship to those who are blamed as to the good and true. Many take evil example and say, \"I see that men bear as great honor to them who should be blamed and disgraced as to the honest and true.\" It is no force to do evil; all things pass away, but it is evil spoken. For in good faith, how is it that they go and worship those who are with them, departing they mock and scorn with them, saying one to another, \"Such a one is full of curtesies towards her body,\" \"such a man takes his pleasure with her,\" and thus some make good cheer and bear honor before them, and behind their backs.\nBack they pulled out their tongues in scorn, but the foolish women perceived not this, but rejoiced in their folly and believed none knew their fault and shame. Thus the time has changed otherwise than it was accustomed to be, which is damaging and great pity. For it were best that they were reproved for their fault and blame before all, as they were at that time. Yet more I shall tell you, as I have heard related by many knights who saw and knew Sir Geoffroi de Lusignan. As he rode through the country and espied and saw some place or manor, he demanded and asked the name. And if he understood in any way that the lady of the manor or place was blamed for her honor and worship, he should have gone out of his way. Rather than he had not gone to the gate of the same place and made a fight and set his signs against the gate. And then rode again in his way. Contrary to this deed, if it happened.\nTo all, before the presence of a good and renowned lady or damsel, any man had he never so great haste, he went to see her and said to her, my good friend, my lady, or damsel, I pray to God that in this wealth and honor He will ever hold and maintain you among the good women. For well you ought to be praised and worshipped. And thus by this manner and way, good women drew and held them more secure from doing anything whereby they might lose their worship and honor. Wherefore I would that time were come again. For if the women recorded and thought the time past before the coming of Christ, which lasted more than five thousand years, and how the bad and evil women, especially those who were married, were punished, as they misbehaved them, if it could be proven against only two men that they had had company or carnal fellowship with any other than to their lord, she was punished accordingly.\n\"Brenteth is stoned with stones and cannot be saved, no matter how noble, according to the law of God and Moses. Few realms remain today, except France and England, and in the low or base Almain, but men justify them when the truth and certainty of the deed can be openly known. This is the case in Rome, Spain, Aragon, and many other realms. In some places they cut their throats, and in some they are beheaded before the people, and in others they are mutilated or put between two walls. Therefore, this example is good and profitable for every good woman, for if justice is not done to them in this realm, they still lose their worship, their estate, the love of God and their lords and friends, and are excluded from the book of the good and true, as more clearly stated in the\"\nThe book of the holy fathers' lives / of which the tale should be long to recount / I shall tell you a very fair example / the highest of all other examples / which God spoke of His mouth / as the holy scripture relates\n\nGod praises the good woman / who is clean and pure / And He says / it is a noble thing for a holy and good woman / And since God Himself praises her so / for good reason, the world and all the people ought to love and revere her well / It is contained in the Gospel of the Virgin / how the sweet Ihesu Crist preached and taught the people / and spoke on the matter of the good and clean women / where He says, \"A certain Margaret precious compared her to them\" / I tell you, said our Lord / that a woman who is pure and clean ought to be compared to Margaret the precious / This was marvelous / For Margaret is a great pearl and round, bright and white and clean without any spot or blemish / This pearl is named Margaret precious / And God showed her valor.\nAnd the worth of the woman, for she who is clean and without blemish, that is, she who is unmarried and keeps her virginity and chastity, and also she who is married and keeps herself clean in the holy sacrament of marriage and does not shame herself before her spouse, whom God has designated and given to her. Moreover, she who keeps well and cleanly her widowhood. These are, as the gloss says, among whom God spoke in his holy gospel. These are likened and compared, as our Lord said, to the precious Mary, who is ever bright and clean without any stain or blemish. For nothing is more pleasing to God and to His angels than a good woman. And in part, God esteems her more than the man. And this is because she is supposed to have more merit, because she is of lighter courage than the man is. That is to say, she was formed and made out of the man's body. And in so much that she is more feeble than the man is. And if she\nResists against the temptations of the devil, of the world, and of the flesh. The more she is worthy to have greater merit than the man. And therefore God compares her to the precious Margaret, who is bright and clean. Also, the gloss says in another place that it is a foul thing to spill drops of ink into a dish full of milk. Likewise, it is of her who ought to be a good maiden when she spills and gives her maidenhead to another than to her spouse. And also of her who is wedded, her falsehood and foul lechery break and spoil her holy sacrament of marriage and forswear her faith and her law toward God and the church, and toward her lord as well. Also she who ought to keep herself clean in her widowhood and does the contrary. Such women are like the black spots that are upon the white milk and upon the white cover, they are like nothing to the precious Margaret. For in the precious Margaret there is no manner of spot. Alas.\nA woman ought well to hate herself and curse her wretched life when put out of the number of the good and true women. If they remember well three things, the first is that those not yet married lose their marriage and honor, acquiring instead the shame and hatred of their parents, friends, and the world. Each one shows them with the finger. Secondly, those who are married lose all worship and the love of God, their lords, friends, and all others. God lets them have any wealth or prosperity, and the foul and evil-speaking ones who are said of them are to be endured. Some may show them good cheer in their faces, but behind their backs they hold their talking scornful and mocking. And never after will they love their lord. The devil shall make them burning and have more delight in the damnable sin of fornication than in the death of marriage. In the death of marriage there is no.\nmortal sin is an operation commanded by God, and therefore the devil has nothing to do with it, but in putting and in sin, mortal or deadly, he has great power, and is there in his person to stir and move the sinners to false delight, as the smith who puts the coal in the furnace, and then blows and kindles it. The devil waits to serve them well in that foul delight and to keep them still there, so that at last he carries and bears with him their souls into the deep pit of hell, whereof he takes great joy and holds himself well paid, as does he who all day long chases and at last takes the best and has it with him. And in like manner does the devil of all such men and women, for the holy writing says, \"they that are heated and burning in the fire of lechery shall be burned in the fire of hell.\" And it is well reasoned, as a good hermit says in the lives of the fathers, that one heed should be put.\nA knight had a daughter who lost her virginity through deceitful attire. Another example involves a noble knight's second daughter, who was granted in marriage to a knight who had never seen her before. He arrived to find her adorned and beautified to appear more attractive. It was a cold season with strong winds. The simply clothed daughter felt the cold deeply and turned black from the chill. The arriving knight saw her pale and lifeless appearance.\nThe knight beheld the other sister, who was dressed in gowns as warm and good as the one he believed would soon be his bride. He examined both carefully. After dinner, he called for two of his parents, who had accompanied him. He said to them, \"Fair lords, we have come here to see the daughters of the lord of this place. Since I know that I may have whichever daughter I wish as my wife, then my parents replied to him, \"You speak incorrectly. For greater worship, it would be more fitting for you to take the eldest.\" The knight's friends advised him. I see little advantage in the first choice, you know and are aware that they have an older sister, who is first-born, married before them. I see the third one as more fair and fresher in complexion than the second. The third one is where my pleasure and love are set. Therefore, I will have her.\" His parents responded, \"You should do as you please.\"\nthen he asked and demanded the third daughter to be his wife. The father granted her to him. Many were astonished by this, and the daughter who was to be married was particularly ashamed and sorrowful. A little while later, this second daughter, who had lost the knight due to the great cold that made her face appear ill-colored when she was well dressed, regained her normal complexion and became fresher than her sister, whom the knight had married. The knight was greatly astonished by this and said to her, \"Fair sister, when I came to see you, and took your sister, you were not nearly as fair as you are now. For you are now of fresh white and red complexion, while at that time you were black and pale, and your sister was fairer, but now you surpass her in beauty. Therefore, I am greatly astonished.\" Then his wife said:\n\"Once there was a sister present, and I shall tell you all in detail how it was. My sister, the one you see here, thought and believed, and we all did, that you would come to see her. Therefore, she arranged and adorned herself in the most attractive manner she could to show her body as pretty, small, and well-shaped as possible. But at that time, the cold was extreme, which made her black and pallid, and I, who did not think or believe I would receive such great honor as to be your wife, did not arrange myself. Instead, I was well clothed with furred gowns that kept my body warm. Consequently, I had a better complexion than she did, for which I thank God. Therefore, I gained your love. And blessed be the hour that my sister arranged herself so lightly, for if it had not been so, you would not have taken me instead of her. Thus, the eldest daughter lost her marriage because she arranged herself to look smaller and more attractive.\"\nSir Foucques de la Vall was a fair knight, clean and well behaved among others, and of good manners and fine maintenance. One winter, as he told me, the frost was great and the weather passing cold. He had dressed himself in the morning with a scarlet gown, broaded and without lining, and nothing else on but his fine shirt. For he had no mantle nor gloves in his hands. The wind and cold were great, causing him to become black and pale. The pearls and precious stones, which were on the border of his scarlet gown, could not give him heat nor keep him from the cold.\nA knight came, who was also enamored of the lady. He was not as merry as the first knight, nor was he as scantily clad. He wore good and warm gowns, had a mantle, and a double hood, and looked like a cook. He had a livelier complexion. The lady welcomed this knight and made him better cheer than she did Sir Fouques. She kept better company with him and said to Sir Fouques, \"Sir, draw near the fire; I fear that you are not well, for your complexion is dead and pale.\" He answered that his heart was joyous and at ease. This knight was fairer to the lady than Fouques. However, within a short while, Sir Fouques saw the knight going toward the place of his performances. He dressed differently than usual and hurried there as soon as the other knight did, to prove how the matter and his fate would end. However, he was then taken by his lady as the fairest and best.\ncoloured [why he told me that love will be kept hot and warm and how he had approved it. Therefore, it is foolish to keep his body singular of clothes to seem better made and fairer to the people's sight. Yet, on this matter, I will recount to you a great marvel: how many one died for the cold.\n\nDaughters, I shall tell you of the galley slaves and galley slaves, how the devil, by his art, made many of them die for the cold with the help of the flame of Venus, goddess of love and lechery. It happened then in the parties of Petou and in other countries nearby, that the goddess Venus, who has great power over youth, that is, over young people, made some to be amorous of reasonable love and others of foolish and unreasonable love. Some lost their honor and worship, and others both body and soul, and made many knights, squires, ladies, and damsels to love each other excessively and establish an order of a very savage and wild kind.\nIn summer, people were supposed to wear warm clothing such as furred gowns, mantles, and double hoods. They should keep fires burning in their hearths, no matter how hot it was. Conversely, in winter, people wore only short, single gowns without linings and had no mantles or hoods. Their chambers were swept clean daily, and if any fresh herbs or grass could be found, they were brought in and spread on the floor. People slept on a single and light coverlet throughout the night, having nothing more according to their custom. Additionally, as soon as a galley arrived, a galley should depart.\nIf she had only one husband, he must, according to this ordinance, go and take the galley's horses - which had last been there - and ride out of his place and never return until the galley was with his wife. And if her husband were a galley slave and saw his lover with another galley, it would bring great shame to the husband if he remained at home neither ordering anything nor having any power within his house while the galley was with his wife. This life lasted a long time until the majority of them were dead and perished from the great cold that they suffered. Many of the galley slaves died in their ladies' beds, and similarly, the galley slaves died with their friends and lovers, scorning those who were warm and well-clothed. Some of them were forced to dislodge their teeth with knives, and they were roasted and broiled before the fire as a chicken is martyred by love, and they died of the cold.\nThey shall have, to the contrary, a great heat and a warm clothing in the pit of hell. For if they had suffered for the love of God, who suffered so much for them, the tenth part of the pain and torment which they caused for the foul delight of their stinking lechery, they would have had mercy and great reward in the other world. But the devil, who is always about making the man and woman disobey God, made them feel greater delight and pleasure in foolish love than to do some service to God. And by this reason, which is well approved, how the devil tempts and attempts man and woman, and holds both soul and body in peril, and how he gives foolish pleasures and many evil manners, that is to wit, some by covetousness to draw to him the good and substance of others, and some he holds in great pride by the praising of themselves and disdaining of others, some also by envy when they see others have more goods than they, and also by gluttony.\nIn this, the body delights in it and makes him fall into the sin of drunkenness, which sin takes away reason and understanding, and makes them fall into carnal delight. Or else by lechery, making them have their desires with them and love them with wanton love and playfulness, as did the wanton galoshes and galoshes, and among them such wanton and burning love that he brought them to an evil end and to a death of diverse kinds. But notwithstanding all this, I say not but that there is a true love without blame or dishonor. And of these are the ones who require nothing that comes with any falseness or abuse. For he who loves not truly thinks not to have dishonored his love and her estate, and such love is not true but is false dissembling and treachery. Therefore, to great justice cannot be made of them, but I tell you well, that there are of such people, who are of diverse manners.\nSome are true, some false and deceitful, and give no force at all, but to have their foul delight and will. And many such people are in this world, therefore the world is hard to know and marvelous. And such believe they know themselves well, but they know themselves worse than they know others. My dear daughters, as for loving parmours, I shall tell you all the debate and strife between me and your mother. I would sustain, a lady or damoiselle, that in love there can be good worship without any evil being thought in it. In this, where evil is thought, it is not love but rather great falseness and malice. Therefore, take and here you the great debate and strife that was between her and me. Thus, I said to your mother, \"Lady and damoiselle, love parmours, for in certain circumstances, it seems to me that in good love and truth, wealth and honor may be, and also the lover is the better, therefore, and more gay and joyful.\"\nMen are encouraged to exercise themselves more often in arms and take better manner in all estates to please their ladies or land, and women, in turn, should please men the better as far as they love them. It is great alms when a lady or damsel makes a good knight or squire. These are my reasons.\n\nMy mother answered me, \"Sir, I marvel not if among you men hold and sustain this reason that all women ought to love the persistent. But since this debate and strife has come before our own daughters, I will answer according to my advice and intention. For to our children we must hide nothing. You say that a lady or damsel is worth more when she loves persistently, and that she will be the more gay and of fair manner and countenance, and how she will do great alms to make a good knight. These words are but sport and pastime of lords and their companions in language.\nFor those who claim that all the honor and worship they receive comes from their performances, and that their love encourages them to engage in vices, and to please through the display of arms; but such words cost them little to say in order to gain favor and goodwill faster. Indeed, many use such words mercilessly. But how is it that they say they do it for them and for their love? In truth, they do it only to enhance themselves and to draw the transient glory of the world towards them. Therefore, I urge you, my dear daughters, not to believe this in this matter. But I pray that you remain pure and blameless, and do not act wantonly for many reasons, which I will recount to you. Firstly, I say that every good woman of age may love one more than the other, that is, people of worth.\nAnd honor those who counsel her for her own health and welfare. Men ought to love one more than the other in this manner, but not to such an extent that this love masters her and makes her fall into some foul and shameful delight, sometimes rightly and sometimes wrongly. For the watchmen who have vigilance over this shameful deed or act, and the dishonor and disgrace that quickly arises, and the false watchmen and backbiters who are never ceasing to speak of evil rather than good, taking away and defaming the good reputation of good women and many a good lady. Therefore, all women who are not married should keep and hold themselves from this. And this for many reasons. The first reason is that a woman who is enamored of a man cannot serve God with a good heart and truly, as she did before. I have heard many say this.\nIn their youth, Melancoly men often thought more of their delights and pleasures than of God's service. The art of love is such that when one is in church to hear mass and the divine service, and as the priest holds the body of our Lord between his hands, evil and foul thoughts most frequently come to mind. This is the art or craft of Venus, the goddess whom men call the planet of love, as I have heard a good and true man preach and say. Once the devil entered the body of a wanton, lustful woman named Ioly, who was beautiful and amorous. The devil within her body performed many false miracles, for which the pagans held her to be a goddess and worshipped her as such. This Venus was the one who sent Paris, the son of King Priamus, into Greece, and promised him that he would be successful and have with him the fairest lady of all Greece, as she truly said.\nParis seduced fair Helen, the wife of King Menelaus, for which deed over forty kings and one hundred twenty others were slain later. Venus, the evil goddess full of wicked temptation, was the primary cause of this great chaos. She is the goddess of love who incites and inflames the amorous hearts, making them think both day and night of the joy and foul delights of lechery, especially when they are at Mass or hearing the divine service. And know for certain, my fair daughters, that a woman who is amorous will never set her heart on God, nor will she say her hours or matins devoutly or open her heart to hear the divine service of God. I shall tell you an example: Two queens were on this side of the sea, who on Holy Thursday during Passion Week took their vows.\nDuring church services, people indulged in fowle delights and plays, refusing to cease until it was all completed. God, displeased by their excessive and foul sin, made their foul deeds and factions publicly known among the people. They were taken and put under a great and heavy leaden cooper, and there they died of a wretched death. The two knights who instigated them also perished, as did those who had been burned alive. Behold how their false love was evil and condemnable. And how the temptation of Venus, the goddess of love and lady of lechery, tempted them so much that she made them engage in their foul pleasure. This occurred on Thursdays and Fridays, and it was known that every wanton woman is more tempted within the church than in any other place. The first reason why a young woman should keep herself from such wanton love and not be in any way wanton is this.\nother reason is due to many gentlemen who are false and deceitful. They swear to them that they shall keep their faith and be true to them, and shall love them without falseness or deceit, and that rather they should die than think any villainy or dishonor. And that they shall be the better rewarded for their love. And if they have any good and worship, it shall come to them. And thus they shall speak and abuse them so many reasons and abuses that it is a great marvel to hear them. And yet more they give out of their breasts great and feigned sighs and make as if they were thinking and melancholic.\n\nAnd after they cast a false look, then the good and debonair women who see them suppose that they are inspired by true and faithful love. But all such manner of people, who use such semblance, are deceitful or deceivers of ladies and damsels. For there is no lady or damsel who would hear them.\nThose who should be deceived by them with their false reasons, should not hear these. These actions are contrary to faithful and true lovers. For he who loves with God and true love, as he comes before his pleas, he is fearing and dreadful, lest he do anything that may displease her. For he is not so bold to discover or say even one word. And if he loves her well, I believe that he will be three or four years before he dares to reveal his secret to her. But the false lovers do not behave this way. They pray to all they find as mentioned above, and are not afraid nor fearful to say all that comes upon their false tongues. They have no shame or embarrassment about it. And all that they may understand of them, they repeat and tell among their fellows. And of them they hold their talking, of which they laugh and scorn and take their pleasure in it. Thus, by such a way, they mock and scorn ladies and damsels, and make new talk and lies about them, which before were.\nThey have never said or spoken of this to those to whom they tell it, for those to whom they speak put more evil than good in response. Many ladies and damsels are often blamed for such mocking and frivolous behavior. And so that you are not deceived, keep yourself far from their talking, and if one begins to reason and speak with you about such matters, let him be alone or call someone else to hear him speak. In this way, you will avoid and break his talking, and you will know for certain that if you do this once or twice, he will no longer speak to you about it. But in good faith, at the last he will praise and fear you, and will say, \"This woman is assured and firm.\" By this manner of behavior, you will not be put in their inferior position and will not have any blame or reproach from the world.\n\nI answered, \"Lady, you are much harsh and evil, for you will not allow your daughters to be merry. And if it came about that some gentle knight\"\nEvery woman, maid or widow, can make her own choice, for not all men are of one disposition or manner. What pleases one is displeasing to another, and some take great pleasure in the great cheer and semblance shown to them, thinking it good and honest. Others, however, are of a different disposition, for when they see their paramours paining themselves to make them cheerful, they esteem them less, and within their hearts doubt them. And as they see them so light of will and so enamored, they leave them.\ndemand them not to be your wives / And many one, to show themselves more amorous, and open in beholding, lessen their marriage. For those who keep them simply, and give no fair token or semblance to one more than to another, are most prized, and therefore the sooner wedded. You once told me of an example, which I have not forgotten, that happened to you with a lady, to whom I give no name. You went once to see her willing to take her in marriage. She, who knew and was aware of the talk about you and her for the marriage, made great cheer towards you, as if she had loved and known your person all the days of her life. You prayed her for love, but because she, who was not wise enough to answer you courteously and well, you did not ask. And if she had kept herself more secret and simple, you would have taken her as your wife. Of whom I have heard say that\nShe has been blamed, but I did not say for certain if it was so. And indeed, Sir, you are not the first to experience such an adventure. For many women have lost their marriages due to their amorous looks and fair semblance. Therefore, it is good for every unmarried woman to behave simply and chastely, and especially before those spoken for in her marriage. I do not mean that men should not bear honor to every one, after they are.\n\nLady, what do you say? Would you have kept them so strictly that they should not take some pleasure, more of some than of the other? Sir, I will not allow that they have or take pleasure in those of lower estate or degree than they are. That is, no unmarried woman shall set her love upon any man of lower or lesser degree than she is. For if she did, her parents and friends would hinder and reproach her, as they should despise and dishonor such love. Men ought to desire and covet.\nNothing is more valuable in this world than worship and friendship of the world and of one's friends. Such friendship is lost as soon as she withdraws from governance and counsel of them. Therefore, my lord, as their mother, charge and defend them, that they take no pleasure and do not set their love for anyone of lower degree than themselves or of higher estate, whom they cannot have as their lord. The great lords will not take them as their wives, but all their loving and apparent affection they do it to deceive them and for the delight and pleasure of their bodies, and to bring them into the folly of the world. Furthermore, those women who put their love on three kinds of people, that is, married men, priests, and monks, and as to servants and people of nothing, these kinds of women who take to their lovers:\nI. Peramours and love I hold of no extreme value, but those who are greater harlots than those at the brothel. Many women of the world have committed the sin of lechery, but only for necessity and poverty or because they have been deceived by false counsel of pimps. But all gentlewomen who have enough to live on make their paramours or lovers such people as before is said. It is by the great ease in which they are and by the burning lechery of their bodies. They know well that, according to the law of their marriage, they may not have for their lords nor be the husbands of men of the church or of no value. This love is not for the recovery of any worship, but all dishonor and shame. At the least, since you will not grant or accord that your daughters love no man as paramours as long as they remain unmarried, please it you to suffer that when they shall be married, they may take some pleasure of:\n\nII. I hold paramours and love of no great worth, but those who are greater harlots than those at the brothel. Many women of the world have committed the sin of lechery, but only for necessity, poverty, or because they have been deceived by false counsel of pimps. But all gentlewomen who have enough to live on make their paramours or lovers such people as before is stated. It is by the great ease in which they live and the burning lechery of their bodies that they do this. They know well that, according to the law of their marriage, they may not have for their lords nor be the husbands of men of the church or of no value. This love is not for the recovery of any worship, but all dishonor and shame. At the least, since you will not grant or accord that your daughters love no man as paramours as long as they remain unmarried, please it you to allow that when they shall be married, they may take some pleasure of:\nI will love and behave myself more gay and joyful, and I want them to do the same for better recognition among people of worth. As I have said before, it is great wealth and honor for a man of no esteem or value to become of great valor. I answer you so. I will be content and wish that they make good cheer to all worthy men, more so to some than others - that is, to those of greater name and more gentle, or better men in person. After they have shown worship and honor to them, and sing and dance before them honorably, but as for permanent love, they shall be wedded without it being of such love as men ought to bear towards people of worth for loving and worshipping them after they have become worthy and of valor, and those who have undergone great pain and travail to gain and acquire glory and worship through their valor must be loved, doubtless served.\nA married woman should not have pleasure in anything but the bounty of her husband, but I say and hold it good that a married woman should not love or have a paramour, nor take an oath or pledge to him. Neither should she give her oath or pledge to anyone else. I truly and certainly believe and know that no lady, maiden, or woman of any estate will not put her estate and worship in this balance for many reasons. The first reason is that no wanton woman will ever be as devoted in her prayers or to hear the service of God as she was before. For out of love springs and comes many thoughts and melancholy, as men say. Many women are so enamored and inflamed with love that if they knew that their paramour would come to see them even during the last peal of a mass, they would leave the mass to please their paramour. This is no game equally shared.\nBut such is the temptation of Venus, the goddess of lechery; the other reason I compare the merchant to, whose silk is fine and light, but he may put so much of it into the balance that it will override the weight on the other side. That is to say, a woman may be so enamored that she will love her paramour instead of her lord, and take from him the love, worship, and loyalty that she should give him, and give it to another. And certainly, a woman cannot have two hearts; no more than a greyhound can run after two beasts. Therefore, it is impossible that she might love her paramour with true love and her lord as well, without fault or deceit. But God and natural reason compel her. For, as the clerics and predicators say, God began the world with the marriage of man and woman, and when He came into this world, He spoke and made a sermon about marriage, saying that marriage is a noble estate instituted by God for the procreation and education of children, and the mutual society, help, and comfort that the one ought to have of the other.\nThe sacrament joined and annexed by God to the man and the woman: and how they are one body, and ought to love each other more than father or mother, or any other creature; and therefore, since God has joined them, no man ought to separate them or take from them the love which is between them. God said this with His own mouth, and therefore, at the door where the priest makes them swear that they will love and keep each other, body and soul, and not forsake or leave each other for any other, and therefore I say, since the Creator of all creatures said that it is one thing and one body that men ought to forsake and leave all other worldly love for, how then should the married woman give her love or do anything to some other without her lord's consent? After the will of God and the commandments of the holy church, many horrible deeds have been done. For in good faith.\nI doubt not that they who are amorous and give their faith to other men little or nothing do so with their husbands, and that they are cursed by God.\nThere are yet other reasons to keep the love of her lord cleanly without danger or parley: against envious people who have evil and cursed tongues, who make false reports. That is to say, if any woman makes some semblance of love to some man, and if some other servant or any other body perceives it, they will be departed from her, and they will speak and spread the words far and wide. At last, men will say that she has faltered in deed, and by this manner, a good and true woman is blamed and dishonored.\nAnd if it happens that by some adventure her lord has any knowledge of it, he will take her in hate, and from his heart, he will never love her again. And ever he will speak evil of her, and thus is true love.\nof marriage lost and go from them, and never recover joy or love to be together. Therefore, great parallels are to every married woman to put her lord and his estate, wealth, and joy of her marriage in this balance, and in such perilous age. Wherefore, I counsel not any good woman to have any paramour or be amorous, in so much that she is subject to another than to her lord. For by such a cause many good marriages have been left and forgotten, and for one word that is come from it, evils have come therefrom. I shall tell you of one example of them which have done so, and have finished their lives by the perils which are in wanton love. The lady of Coucy and her paramour died from it, and also the Castellain of the verger. And after her, the Duchess. And also many other died from it, only for the love, and the most part without confession or shrift. Wherefore, I wot not how they do in the other world, but I doubt not, but that the delights and pastimes which they enjoyed.\nYou shall take these [things] in this world, and they shall be sold to you devotedly. The delights of those who are amorous are such that for one joy they receive, they suffer and have therefore a hundred sorrows. And I have often heard it said that a woman, once amorous, shall never again love her lord with a good heart, but that she shall be in melancholy and in small thoughts.\n\nLady, make me marvel, how you so sorely dissuade them from love. Do you wish to deceive me that you are so true in your speaking, that you never were amorous? Certainly, I have well heard the complaint of some, of whom you hold in high esteem. Sir said the lady, I believe that you would not believe me if I told you the very truth thereof. But as for saying I have been prayed for love, I have many times perceived how some men were about to speak to me of it, but every time I broke their words and called to me some other, thereby I did break their faith. This happened to many of them.\nknights and ladies were playing with me when a knight said to me how he loved all the ladies in the world. I asked him if it had been long since sickness and evil had afflicted him, and he answered that it had been two years. I then told him it was not long enough and that he hurried himself too much, and that it was only a temptation, and that he should go to church to cast holy water upon himself and say his Hail Mary, and that his temptation would soon depart from him, for the love was new. He asked me why, and I told him that no knight or lover should tell his lady that he loves her until seven and a half years had passed. He put many reasons to me, but I said, \"Look here, what this knight says, who is only two years since he first loved a lady.\"\nThen he who should keep my peace about these matters and never speak to me about them, but at last he said to me \"Strange land,\" and also after your words he was overly proud in love. I doubt that you have not been so strange. You are like the lady of the wood, never here nor understanding the note and words of any but one, save once when a knight praised her, but she had an uncle who hid himself behind her to hear and understand what the knight would say, in which she committed great treason. For he thought to speak secretly his reason and did not think that anyone else had heard him but herself alone. Therefore, I dare almost say that both you and she are great talkers and little pitiful towards those who require mercy and grace. And she is of your opinion that no ladies or damsels may not disport themselves with none other than with their lord for the reasons which you have said before. But Sir said then to the lady of the tower, \"As for your daughters, you may say to them,\"\nthem and charge them with what shall befall you, but after the deed is rightly done. I pray to God that they may come to worship and honor, as I desire. For my intention and will is not to order anything concerning ladies or damsels, but if it is concerning my own daughters, of whom I have the chastisement and charge. Every good lady or damsel, if God is pleased, shall govern and keep herself well to her worship and honor, without my little wit and little knowing interfering.\n\nAt the least, my lady, I will yet argue with you, saying that if she seems to come to worship and value, who had never or also should not have had the courage or boldness to put herself in pain to have it, but it was for the love and pleasure of her lord, and by good trust to be a good knight and renowned among the valiant and hardy for obtaining worship and the grace of his lady. And a little man coming from a low degree may be enhanced by his love.\ncomputed among the worthy and valiant knights, it seems to me that there are many kinds of love. And as men say, one is better than the other. If it is so that a knight or squire loves some lady or damsel by worship and honor only, and for keeping her worship and the courtesy of hers, and for the good she shall do to him, such love is good, which is without prayer or request. What lady, if he requests her to kiss or embrace him, it is no force; the winds blow it away. Sir, I answer you that, as well to my daughters as to others, it seems to me, and I consent that they may make merry and that they kiss them before all, so that they do not lose their valor. But as for my daughters who are present here, I defend and forbid the kissing and all such dispositions. For the wise lady Rebecca, who was very gentle and noble, says, \"The kissing is near parent and cousin to the foul fate or deed.\"\nSybille says that the first sign or token of love is the look or beholding. After the amorous look comes the kissing, and then the deed or pledge. They put themselves in the submission of the devil, who is subtle. Such a one seems well at the beginning to keep himself firmly and be strong, which he deceives by his subtle art and craft, and by such kissing. And thus, one kiss draws another to him, and as the fire kindles a straw, and from that straw it comes and kindles another, and thus at last the bed is a fire and the hour also. In like manner, it is of such love. And yet, I charge you, my dear daughters, that you be no players. For such playing causes often times many a foolish look and beholding, by which perhaps comes blame and evil repute. I once heard someone recount a tale of the duchess of Buoyancy, how she had twenty subjects as they said, who loved her, and to each of them she gave a sign and token of love.\nA lady played with wands, hankies, and rich fringes, as well as rings and precious stones, and she had great profit from them. But she could not keep herself from being blamed and defamed at the end. It would have been better for her honor if she had bought and paid more than their worth for all that she had from them. Therefore, great danger lies for every lady, damsel, and other good and honorable women to engage in such playing and lead such a life. For the most apparent and wise find themselves mocked and blamed at the last by such indulging, and foul defamed. And so, my fair daughters, take good example from this, and do not be curious to win such trinkets or have such jewels for nothing. Many a woman puts herself in subjection, and it often happens that they are deceived. And so it is good to advise and beware of oneself before the coming of misfortune. Fair daughters.\nI will tell you one example from this book. It is about a very good lady, much to be revered. This example is recorded in the book of Vitae Patrum, of how the wife of the prior of Acquileia approved of a hermit through his generosity.\n\nThere was then an hermit in a hermitage, who had been there for twenty-five years. He ate only bread and herbs and roots, and often fasted, living a good and holy life. This good and holy hermit began one day to say, \"A good lord, my creator and maker, if against me you have anything displeasing, I demand and cry to mercy. And if I have spent these twenty-five years living in this hermitage in a good and virtuous manner, what merit shall I have therefore?\" A vision came to him then, which he thought he saw the Lord, who said to him, \"You shall have the merit of the prior of Acquileia and his wife.\" And when he had seen this vision, he said that he would never rest.\nThe hermit came to Aquylea to inquire about the life and conditions of the provost and his wife. He went there. And, through the grace of the holy ghost, the provost and his wife knew of the hermit's coming and the reason for it. It happened that as the hermit was near the town, he saw the provost, who went out with a great company of men to make justice of a squire who had killed another squire. The provost was riding on a fine courser and wore a richly furred silk gown. All his men around him were well dressed and arrayed. As soon as the provost saw the hermit, he recognized him, as the will of God was, and called him, saying, \"Good and true man, go home to my wife and take her this ring. Tell her to do to you as she would do to me.\" The hermit asked him who he was, and he answered him that he was the provost of Aquylea.\nThen one who saw him in such a state, so richly clad, was ashamed and marveled greatly that he was so cunningly arrayed and was going to make a man be hanged. He didn't know what to think or say, and was entirely troubled and ashamed. He thought that he deserved nothing from God. Nevertheless, he went to the provost's place and found his wife there. He took the ring from him and said to her that his lord had sent him there, and that she should do to him as she would do to herself. The good lady received him and had the table covered and prayed him to sit before her. She had him served with great abundance of good and delicate foods and wines. The hermit, who was not accustomed to having such foods before him, nevertheless ate and drank there. He saw how the good lady took the good dishes that were set before her and how she broke and arranged the good capons and other dishes. Then she gathered it all together.\nin a great distress, she sent it to the poor people, and took only bread and water for her own refreshment. She did this every day, both at supper and at dinner. And as the evening came and the good and true man lay in my lord's bed and in his chamber, the hermit would have refused it, but the lady said that she would carry out her lord's command. She insisted that he should lie there. He drank so much that he was drunk and joyous in his speaking. For the good wine had soon overcome him, as he was not used to drinking it. He went to bed, and the lady undressed, began to embrace and tempt, and intended to fulfill the deed of fornication with the lady. Then she said to him, \"Sweet Friend, when my lord will have to do such things with me, he goes first to bathe and washes himself in that tub, which you see there, full of water, to be the cleaner and fairer.\" The hermit, who thought of nothing but fulfilling this.\nand accomplish his will by stepping into a tub full of water / and bathed and washed him in the cold water / and immediately he was half dead from the cold / Then the lady called him to her / And he came shaking / For his heat was gone, and so was his evil will / And the lady embraced him again so warmly that he felt heat / and was so heated that he would have given in to his carnal desire / And as she saw him so heated and burning in this foul desire of lechery / she begged him to do it for her love and wash him again in the tub to be cleaner / And he, who was still not asleep and full of strong and mighty wines, rose up out of the bed / and went and bathed himself again in the tub / And immediately the cold water made him weak and unable to move / Then the lady called him to her again / And shaking, he came to her as before / his teeth chattered / and he bit each other for cold / And all his great desire was passed.\nThe lady rose and covered him with warm clothes, leaving him alone to rest. Soon after, when he was a little warmer, he fell into a sleep. For his head was right weary and heavy, and he did not awaken until the morning had come. Then an old priest or chaplain came to him, who asked him how he fared. When he perceived that he lay in such a fine bed and was so surprised, he was filled with shame and marveled greatly at how in his drunkenness and foolish will he had fallen. He then saw clearly that they were of greater worth than he was. The chaplain asked him about the life and governance of the provost and his wife. The chaplain told him that most of the days of the year they wore hair shirts, and that the good meals that were set before them, they sent to the poor and ate black bread and food of little savor, and drank only water. They fasted most of the time.\nThe man asked him why there was a tub full of cold water by their bed. He replied that it was placed there to keep them from the burning desire of lechery. As they were heated and their flesh moving towards that foul delight, they would rise out of the bed, wash, and bathe themselves in this tub, which was filled with water except for one day of the week. The old chaplain had examined the prior on account of the provost and his wife, and was certain of how they led their lives. He thought that the prior, who was nobly and richly dressed in public and had long hair hidden from sight, was worthy of having and his wife seven more mercies. He remembered him of the foul deed, which he would have committed or done with the good lady.\nAnd she said to him, how shameful and disgraceful he was for leaving his hermitage, and not worthy to be in their presence. Therefore, he departed shamefully and weeping, saying with a loud voice, \"Fair god and good lord, I know of no greater treasure or nobler possession than the good lady who has tested me, seen my folly, and approved my deceit and disappointment. She is truly worthy to be called and named the precious Margaret, as you said in the Gospel. Thus spoke the holy hermit to himself and repented of his sins, humbly crying to God for mercy and praying for the good life of the lady. Therefore, a woman is to be praised when she tests herself and resists against the temptations of the devil and against the weaknesses of her mortal flesh and the foolish will of her carnal delight.\"\nAnd they repent of it, but it is too late. The devil, as he has purchased and brought them there, holds them in his subjection and for his servants. He has assembled and bound them together so that with great pain they may be unable to be unbound.\n\nAn example I shall recount for you of a great lady, who was a baron's wife. This lady had been in the state of widowhood for a long time and had only one daughter. Her daughter was married to a great lord. She then fell ill and lay in her deathbed. She had her treasure chest sealed and the key brought to her, which she put under her back in a linen cloth. The death approached her, and she, who had always thought to secure her treasure, lifted her hand, making a sign or token that none should approach or come to her back. She did this until she died and rendered her soul out of her body.\n\nThen came the daughter, who was a great lady, and demanded of those present:\nThey answered that they knew of none other than her, thinking that if she had any treasure, it was hidden somewhere about her bed. They told her of her mother's manner, who would not allow any body to come near her, and how she made a chest to be sealed and the key brought to her. Which key she kept ever under her back. The corpse was moved and turned, and the key found. Her daughter then went to a Tower where the chest was, and opened it, finding in coin and plate more than thirty thousand pounds. But the gold was found in cloths and bags of thread and wool. And all who knew and saw the manner of it were marveled and abashed. Her daughter then made a cross and said that in good faith she held her not so rich by the twenty-fifth part as she was. Therefore she marveled much and was sore abashed. Yet she said, \"how lately I and she...\"\nThe lord came to her and asked for her help and loan some of her wealth to them, promising to return it after a certain time. She swore and made great oaths to them that she had no money or silver, but only a candlestick and a pyx. The people with her were amazed, but she was not. If she had needed to send a message or had other business, she had borrowed money from our servants and claimed to have no money with her. Her daughter took all this wealth with her and went on her way to her lord, who welcomed her. None of this wealth was ever given for the soul of their mother, but they soon forgot her. I was recently where she was buried and asked the monks of the abbey where she lay.\nAnd why she had no tomb or token of her, and they answered me that since she entered there, no Mass nor service at all, nor any other good had been done for her. By this example, you may know how the devil is subtle to tempt people in the sin where he sees them most attached, and holds them in it so much that they may not leave it without being confessed by it, and makes them his servants as he did the aforementioned lady. For he did so much that she was subject and servant to her gold in such a way that she dared not take it to do any good for herself. Therefore, my fair daughters here is a good example, that if it should happen that God, in His grace, sends you any great good that you depart from it largely to the poor people in the worship of God and for the love of Him, and especially to your poor parents and neighbors, and do not let it be departed by the hands of your heirs, as did this lady, for after her death there was never Mass nor service.\nA good deed was done for her, as you have heard before. I will tell you another example, concerning a good lady. For a long time, she was a widow. She lived a holy and humble life, as well as being honorable. Every year, she kept and honored each one according to their degree. She held a feast near the tyserue, and showed great reverence to good and true women, and to those who deserved to be worshipped. She had such a custom that if she knew of any poor gentlewoman who was to be married, she would array her with her jewels. She also went to the obsequy of poor gentlewomen and gave them torches and all such other luminary as was needed. Her daily routine was to rise early enough. And she had Freres and two or three chaplains who said matins before her in her oratory. After she heard a high mass and two low masses, and said her service devoutly, she went and arrayed herself and walked in.\nShe went to her garden or nearby her place, saying her other devotions and prayers. And as the time was, she went to dinner. After dinner, if she knew and recognized any sick people or women in childbirth, she went to visit them and brought them her best food. And there, where she could not go herself, she had a servant therefore, who rode on a little horse and carried with him a great quantity of good food and drink to give to the poor and sick there. After she had heard an evensong, she went to her fast not, and she went to bed at a reasonable hour. She made great abstinence and wore her hair on Wednesdays and Fridays. I know this, and I will tell you: This good lady died in a manner that she held in dignity, which was\nI have cleaned the text as follows:\n\nappearing to my lord, my father, and I and my sisters, who were but young, came to dwell there. The bed on which this good lady died was broken into pieces, and under the straw was found a hair, which a damsel took and said to us that it was her lady's hair. She wore it for two or three days in the week. And she also recounted to us her good conditions and her good life, and how she rose every night three times and knelt down twice by her bedside, rendering thanks to God and praying for all Christian souls. She also gave alms to the poor. This good lady, well known and praised, was named Lady Cecily of Balliol. I have heard it said that her brother spent annually eighteen pounds, but notwithstanding that, she was the most humble and good and courteous lady that I ever knew or heard of in any country. Less was envious and never spoke ill of any body, but excused them and prayed for them.\ngod, that they might amend them, and none knew what would happen to him. And thus she blamed those who spoke evil of others and made them ashamed of what she reproved them for. And thus every good woman and man ought to do, as this good lady did. And know this: it is a noble virtue not to be envious and not to be joyful of the harm or damage of others. And this good lady said that those who accused them of the evil and damage of others and mocked their neighbors and others, and that God should punish them. I have seen this often happen, as the good lady said. For none ought to judge or reproach the harm or evil of others. Many such fair and profitable words of this good lady are in my memory. Notwithstanding the young age which I was when she died, for I was not above ten years old. She had a right noble end, and as I believe, agreeable to God. And as men commonly say of her.\nAn example I will tell you of the wise Cato, by whose wisdom was the entire city of Rome governed. He made and wrote many fair authorities, which yet make great memory of him. This Cato had a son, and as he was in the bed of his death, he called his son to him, who was named Cato the Younger. And he said to him, \"Fair son, I have long lived in this world, which is more difficult to know than is commonly supposed, and full of marvels. And I believe it will always get worse. Therefore, I earnestly desire and request that your government and manner of living be good to you and to all your friends. I have therefore given you by writing many instructions, which will profit you later if you will set your heart on them and keep them in your memory. Nevertheless, I have also thought to tell and give you other three before I die. Therefore, I pray you that you will always keep them in your memory.\"\n\nThe first instruction of the wise Cato was:\nThis is this, if you take no office of your sovereign lord, if you have enough and sufficiently for your estate as it ought to have, and no more you ought to ask of God. And therefore you ought not put yourself in subjection to lose your good through some evil word or some evil report. For certainly, my fair son, there are lords of various conditions and manners. Some are hasty and lightly believe, and some have other conditions. Therefore, men ought to have patience and be doubting to put themselves, their estate, and worship in parallel and in the danger of people who are light of will.\n\nThe second signification is that you spare no man who deserves to die, and especially if he is accustomed to doing evil. For if you do so, you should be a participant in all the evil that he afterward would do, as right would be.\n\nThe third signification is that you prove and test your wife to know if she will keep secret your counsel.\nmyght be the cause of your death / For there are some who are very wise / and can keep secrets about what others say to them / and those who also give good counsel and advice / And some can never keep their tongues / but tell all that is said to them / both against them / and for them / And thus the wise Cato gave his son these three signs / as he lay sick at the point of his death / This true and wise man Cato died, and his son remained alive / who was held in high regard and wise / In so much so that the emperor of Rome took him as his son to educate and teach him / And later he made some lords speak to him / to persuade him to govern and manage Roman affairs / and promised him great rewards and profits / therefore, by the allure of these profits, he consented to take on the charge / and forgot the teaching and training of his father / And after he was in power, he...\nHe stabilized and received in his office. He rode through the high street with a great company of people who followed him. He saw a thief being conveyed to the gallows to be hanged, who was very young. One man spoke to Cato standing beside him, \"Sir, because of the novelty of your office, you may well spare and keep this man from death.\" The man made no inquiry from him about the case and kept the thief from death due to the novelty of his office. He was too hasty. At that time, he did not consider his father's command.\n\nAs the night came, and Cato had slept his first sleep, he had many visions about this matter. He remembered how he had broken and acted against two of his father's commands. Seeing this, he thought he would not break or act against the third. Therefore, he went to his wife and said to her, \"My good friend.\"\nand I would tell you a great counsel that touches my person and might be the cause of my death, if I knew you would keep it secret. \"Ha, my lord,\" she said, \"on my faith, I would rather be dead than reveal your counsel to anyone. \"Ha, my friend,\" he then said, \"you shall know it. \"True it is, \" he continued, \"that Tempter took his son to me, as you well know, to learn and teach him. But it's not long since he said some words to me that, in a drunken state and angered by other things, I took the child and killed him. I did more than that; I took out his heart and made it into a confit with sugar and other spices, and sent it to the emperor's father and mother. And they ate it. Thus I avenged myself on him. But I now know that it is an evil and abominable deed, which I deeply regret. But it is too late. Therefore, my good friend and wife, I pray you as\nAffectually, I beseech you to keep this counsel secret in your heart, as I trust to you. But the morrow after, she began to weep and make great sorrow. And a woman who was with her asked her, \"Madame, what have you that you make such sorrow? Have you any heaviness within your heart?\" She replied, \"My friend, and it is a great one. Rather I should die than it should be known.\" The woman of Chatillon replied, \"May I trust in you?\" She took her oath and then told and discovered her secret: how her lord had killed the emperor's son and had sent his heart, confited in spices, to the emperor his father and to his mother. This woman made a cross as she were sore marveled and said that she should keep it secret.\nBut certainly she tarried there after she knew it, thinking it would be long for her to go and tell it to others. As soon as she was departed from Cato's shore, she went forthwith where the empress was and came and knelt before her, and said, \"Madam, to your grace I will speak secretly of a great counsel. And then the empress commanded her ladies to go apart. The said woman began thus to speak: \"Madam, the great love which I bear unto you, and for the great good that you have done to me, and as I trust you yet will do, makes me come hither to tell you a great counsel. I would not tell it but to your person, for I might not suffice nor see your dishonor for any earthly good. Madam, it is so, that you love and have dearer Cato than any other, as it appears well. For you have made him governor of the City of Rome, and you showed him greater love when you gave to him the keeping of your son, to whom he has held such fealty.\"\nthat he had killed him and taken out his heart from his belly, and had well dressed and confited it in sugar and spices, and had made you eat it. What did they say? Our wife replied, \"I tell you truly for certain. I know this for a fact from the mouth of Catherine's wife, who was sorrowful and weeping, and told it to me in great council. When the empress heard her speak, she began to cry out with a high voice and made such a sorrow that it was pitiful to see. The news reached the emperor, how the empress made such great sorrow. The emperor was greatly shocked and came there where the empress was. He demanded of her why she made such sorrow, and she, with high pleading and recounted to him all that the damsel had told her about their son. When the emperor knew that they had eaten the heart of their child, he became very angry and sorrowful. He commanded that Catherine should be forthwith hanged in the middle of Rome, there where the people might look on him.\nUpon a false murderer and traitor, his servants took him immediately. They informed him of the emperor's command and that it was for his son whom he had slain. Cathonet then said to them, \"It is unnecessary for all that men say to be true. You shall put me in prison and shall say that it is too late to execute justice. I shall be hanged tomorrow before him, much to his dismay, and so it was done by all manner of people. They did as he instructed.\n\nAnd in the meantime, while Cathonet was being conveyed to prison, he called for a squire of his and said to him, \"Go to such a knight who keeps the emperor's son and tell him how the emperor...\"\nThe squire had put him to death, and he failed to be there before the hour of prime the next morning or I would be in great peril of a shameful death. This squire departed and rode so fast that he arrived about one clock after midnight where Cathanet had taken charge of the emperor's son, as a true and good friend. He was a true man and wise, and they loved each other marvelously. The squire called out loudly, and he came before the bed where the true and noble baron lay. He told him how some had betrayed him and it had been ordained that he would be hanged on the next morning.\n\nUpon hearing this, the baron was greatly shocked and marveled at this event. He immediately rose from his bed and made his men ready. He went to the bed where the emperor's son lay and told him the marvelous news. When the child understood it, he was:\n\n(Note: The text appears to be complete and does not contain any meaningless or unreadable content. Therefore, no cleaning is necessary.)\nCathonet was greatly loved in Rome by all kinds of people, as he was wise, humble, true, and courteous. The morrow came, and he told one of his great friends that he should make the hangmen of the town hide themselves secretly somewhere. He did as he had asked him to do. About the hour of prime, Cathonet was conveyed to the gallows of all the people of Rome, who made great sorrow for him. They would have made even greater sorrow, but they thought that he had already committed the deed of which he was accused, about which they had great marvel, and said among themselves, \"How can such a wise man be so tormented by the devil that he has killed the emperor's son? How can this be?\" Of this affair there was much talking among them, and some said it was not so.\nSo he was led to the gallows and asked, after being found there, of what it was a great marvel that the man Cathanet, who had spared and saved from death, came forth and said and offered himself to do the office, if there was no one else who would do it. Every man looked at him then and said, \"Is that he? To whom Cathanet granted his life when he was newly put in the office of governor.\" Certainly he said the other, \"It is he and none other, without error.\" In token and sign of a great misfortune, they placed their hands on him. Cathan then looked at him and said, \"Thou art well passing ready. Remember not thou the time passed, but thus have passed the marvels of the world.\" And as soon as he had said these words, there was a great number of men on horseback who made a great clamor and cried, \"Spare not the true man Cathanet.\"\nThe people perceived and saw the horses racing toward them, and saw at once the son of the emperor, who cried, \"Touch not, neither lay a hand on my master's body. I am alive.\" They were greatly rejoiced. The child immediately dismounted from his horse and went to unbind his master, and, weeping tenderly, kissed him and said, \"Ah, my sweet friend and master, who has purchased and found such great mercy and compassion for you? My lord, my father, has so lightly believed it.\" Then he embraced and kissed him again, and all the people, greatly rejoiced as they saw the child's pity and good nature, thanked and praised God with all their hearts for the deliverance of Catonutus. The child made his master mount on horseback and led him through the streets of Rome by the reins of his bridle until they came to the palace where the emperor his father was. And when the emperor and his wife knew for certain the coming of their son, they went and met him with great joy.\nas they saw him leading his mother Cathonet by the reins, they were greatly marveled, and held them ashamed and disgraceful towards Cathonet. They came to him, and each one kissed him and made the greatest joy and cheer and the greatest honor they could. And they excused themselves to him for this deed. Then the child spoke to his father, the emperor: \"My lord, will you use such hasty justice without making any inquiry into the deed or its facts? For a man of such high estate as you are should and ought to be more blamed than another of lower degree or estate. You have caused him to be condemned and destroyed without cause, which would have been a great pity and great damage. And certainly, never after I shall have joy in my heart. For if I can do any good, it comes from him. The emperor answered: \"Fairly done by us, and in this we have greatly offended and brought shame upon ourselves. But the love that we have for you, and the trust that we have in your favor, prevented us.\"\nvs and bewildered our wits / Then spoke Cathonet and said to the emperor: \"Sir, marvel at this! I shall now tell you why all this was said. My father, who in his time was a wise and true man, and born in this land, showed me many good examples. If I had been so wise, to have kept them always in memory, and yet, as he was near his last end, he called me to himself and desired that I might learn and know good, and prayed me to keep it well, as to him, to whom it had happened.\n\nThe first example he taught me was that God gave me the chance and enough that I should thank him much for it and have enough, and not covet or ask for more from God. And because I should have sufficiency, he commanded and charged me that I should never put myself in subjection to any office under my sovereign lord. For if I did so by compulsion, some envious persons through false reports would make me lose my good and myself also. And that it was a perilous thing.\"\nthing to serve only a prince or great lord of light and quick will / For many one there are / who inquire not if the report to them made is true or not, therefore the commands of such hasty lords are strange and perilous, as you have seen how this example is to me, which almost has been shameful and grievous. And if I had heeded the counsel of my father, I would never have fallen into such peril. For thank God I had enough earthly goods, and more than I deserved to God, and might have conducted myself in taking office. The second lesson was that I should never spare nor save the life of any man who deserved to die, and in particular a thief or a murderer, who were accustomed to thefts and murders of people. And if I did, I should always be a partner in all such evil deeds that they might do afterward. And this commandment I have disobeyed and broken. For today I have seen him whom I have spared from the shameful.\nThe third instruction was that I should reveal my wife's name or discover any great counsel to her, for there is great parity in that. Nevertheless, there are some who can keep secretly what men say to them, and in which men find good counsel and comfort. And others who can keep nothing secret. Having thought about this, I considered how I had broken and acted against the second of my father's instructions. I thought and said to myself that I would prove and try the third. One day, as I was in bed with my wife, I woke her up and, to test her willingness, I told her that I had killed the emperor's son and had made the emperor and his wife eat his heart in pieces. I begged her to keep this secret, so that no one would ever know anything about it. Now I have proven and tried this.\nShe has kept my counsel secretly, as everyone can now see and know. I am not greatly surprised by this, for it is not new that a woman cannot keep secret what men say. Now you have heard what has happened to me, because I did not believe my father's counsel, who was such a true and wise man. Therefore, I, Cathonet, said to the emperor: \"Sir, I release and discharge myself from your office, and from this point on, I shall no longer be a part of it.\" He was discharged with great pain, and was made master of the great and in particular of the great feasts and deeds. The emperor made him have great profits, and loved him above all others. And of the people, good lord, and not secretive, and especially in such things, may not come safely, except good. And in like manner, she departed from the bow, and never comes again to the bow until it has a word.\nWhoever speaks like that from the mouth / For after being put out of the mouth, good or evil, / we ought to have authority for the wise. And so, all wise people should do. / For many great evils have been done and engendered by discovering the counsel and such things that have been said in council. / Therefore, I pray, fair daughters, that you will have this example in your memory and never forget it. / For all good and worship may come from it. / And she is a virtue that eschews great hate, great envy, and many evils. / For I know of many who have lost much of their goods and suffered many great evils / for speaking lightly of others / and reporting such words that they had no part in at all. / None so wise is he who can know what will come to him. / And those who keep themselves from recording any words / are full of natural wit. / He who says they that blame others.\n\"wel in right as in wrong, he does well / and to hold and keep secretly the harm and evil of others, as it is recited in the book of my two sons / And also in an Evangelium\nHere ends the book / which the knight of the Tour made to the instruction and teaching of his daughters, translated out of French into our maternal English tongue by me, William Caxton. This book was ended and completed the first day of June, the year of our Lord MCCCCXLVIII. And printed at Westminster the last day of January, the first year of the reign of King Richard the Third.\"", "creation_year": 1484, "creation_year_earliest": 1484, "creation_year_latest": 1484, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "This book was compiled by Dan John Lydgate, monk singing of the noble and victorious prince, King Henry the Fifth, in his honor and reverence of the birth of our most blessed lady, the maid wife and mother of our Lord Jesus Christ. Contents:\n\nPrologue\nThe Nativity of Our Lady (Chapters 1 and 2)\nHow Our Lady was Offered in the Temple (Chapter 3)\nOf the Conversation of Our Lady in the Temple (Chapter 4)\nHow Our Lady Received the Seven Gifts of the Holy Ghost (Chapter 5)\nHow Our Lady Prayed to God for Nine Petitions (Chapters 6-8)\nHow Joseph Used the Craft of a Carpenter (Chapter 9)\nHow Our Lady is Set Forth as an Example of Virginity (Chapter 10)\nHow Mercy and Peace, Righteousness and Truth Debated for the Redemption of Mankind (Chapter 11)\nHow Mercy and Peace Brought in this Plea before the High Judge (Chapter 12)\nHow God the Father of Heaven Answered to Mercy and Peace (Chapter 13)\nHow the Father of Heaven Accorded the Four Sisters (Chapter 14)\nHow a son should take humanity, Chapter XV\nHow Gabriel the angel was sent to the Blessed Virgin, Chapter XVJ\nA lamentation of St. Bernard, Chapter XVij\nA recapitulation of Gabriel's words to the Blessed Virgin, and how holy men commended her, Chapter XVIij\nA commendation of the Blessed Virgin, Chapter XIX\nAuthentic conclusions against unbelievers who say that Christ could not be born of a maiden, Chapter XX\nHow the Blessed Virgin went to St. John the Baptist's mother, Chapter XXI\nHow the Blessed Virgin made the Magnificat, Chapter XXII\nHow the Blessed Virgin, after giving birth to St. John the Baptist, returned to Nazareth, Chapter XXIV\nHow the maidens who attended the Blessed Virgin comforted Joseph, Chapter XXIVj & XXV\nHow the angel warned Joseph to abide with the Blessed Virgin, Chapter XXVj\nHow the bishop did something for Joseph, for the Blessed Virgin was with child, Chapters XXVII, XXVIII, XXIX, XXX\nHow the Blessed Virgin's friends wailed and mourned when the bishops made such a strong proof of her virginity, Chapter XXXI.\nHow our lady prayed to God to show her virginity (Chapter XXIV)\nHow the people and bishop dreaded the assault made to our lady (Chapter XXVIII)\nA commendation of Chaucer's chapter (XXXIIIV)\nHow Christ was born after the making of the world (Five thousand years after M.C.) Chapter XXXV\nHow Joseph and our Lady went to Bethlehem to pay tribute (Chapter XXXVI)\nHow Joseph went to (the town of) (a place called) (to find) (a lodging) (Chapter XXXVII)\nHow a devout prayer was made by our Lady (when Christ was born) (Chapter XXXVIII)\nHow the midwife dared not enter with Joseph into the booth because of a great light appearing within (Chapter XLIX)\nHow Balaam prophesied the showing forth of Christ's birth (Chapter XL)\nHow our Lady received the midwives (Chapter LI)\nHow the hand of Salome was dry (Chapter LIV)\nHow the shepherds appeared to (and were greeted by) the Magi and told of Christ's birth (Chapter XLIII)\nHow God would not be born (except) of a maiden mother and wife (Chapter XLV)\nHow Isaac prophesied the birth of Christ by touching the clothes of his son Jacob (Chapter XLVI)\nHow the garnet apple is linked to our Lady (Chapter XLIV)\nHow Joseph figured the birth of Christ (Chapter XLVI)\nHow nature obeys virginity (Chapter XLIX)\nHow the chief temple of Rome filled the night of Christ's birth, and other wonderful tokens (Chapter L)\nHow the night of Christ's birth ran an oil well in Rome (Chapter LJ)\nHow the senators of Rome wanted to hold Octavian as their emperor because of her (Chapter Lij Liij)\nHow the Romans, when they had dominion over all the world, made an image and called it their god (Chapter Liiij)\nHow wise Sybil told the senate of Rome of Christ's birth (Chapter Lv)\nHow the prophets prophesied the birth of Christ (Chapter Lvj)\nA question asked which is worthiest of king Win or woman (Chapter Lvij)\nHow our Lady ought worthy to be recommended and honored for the birth of Christ (Chapter Lviij)\nOf likenesses of our Lady in commendation of her (Chapter Lix)\nHow Christ was circumcised (Chapter LX)\nHow in four ways Christ was circumcised (Chapter LXJ)\nHow Crist suffered circumcision in his chosen people, Chapter 61:\nHow the people of God, whom Joshua had governed, were saved by the steadfast belief in the name of Ihus, Chapter 62:\nHow prophets and martyrs suffered death for the name of Ihus, Chapter 63:\nHow Jesus Crist was both prophet, priest, king, and mighty champion, Chapter 65:\nHow, by the prophecy of Balaam, a watch was made upon a hill, Chapter 66:\nHow the three kings perceived the star, Chapter 69:\nHow King Herod sent for the three kings, Chapter 70:\nOf the joy that the kings had when they found Crist, Chapter 71:\nOf virtuous power and meekness of our Lady, Chapter 68:\nHow the angel warned the three kings not to pass by Herod's but by another way, Chapter 69:\nA declaration of the three kings of their three gifts, Chapter 75:\nHow we should do this offering to the gods,\nHow our Lady was purified, Chapter 69:\nHow Simeon received Crist in the temple of our Lady, Chapter 70.\nHow and where was Simeon made to say Nunc dimittis, Domine, in the chapter 79 of the book of Luke\nThe joy that Anna, the daughter of Phanuel, felt when Christ was offered in the temple, in the chapter 80\nA profitable declaration of the properties of the Turtle and the dove, in the chapter 83\nHow Candlemas took the name, in the chapter 84\nA thoughtful heart plunged in distress,\nWith the sloth of sloth this long winter's night,\nOut of the sleep of mortal heaviness,\nAwake anon and look upon the light,\nOf that star that with her beams bright,\nAnd with the shining of his streams merry,\nIs wont to gladden all our embittered hearts,\nAnd to oppress the darkness and the sorrow,\nOf heavy hearts that sorrow and sigh often,\nI mean the star of the bright pool,\nThat with her beams when she is aloft,\nMay all the trouble assuage and soften,\nOf worldly ways which in this mortal sea\nHave vexed us with great adversity.\nThe rage of which is so tempestuous,\nThat when the calm is most soothing,\nThen is the storm of death most perilous.\nIf this is what you want, here is the cleaned text:\n\nIf he wants the light of her shining\nAnd always the sight of her looking\nFrom death is bright to us to escape\nThe haven of life of us may not take\nThis stream in beauty passes\nBoth of shining and of streams clear\nBoetes and Arthur and also Iades\nAnd Esperus when it appears\nFor this is Spica with her bright spear\nThat evenly at midnight and at morning\nDraws away from heaven all our sorrow\nWhose bright beams shine from so far\nThat clouds black may the light not stay\nFor this is Jacob's fair star\nThat under waves never declines\nWhose course is not under the ecliptic\nBut ever lovely in beauty may be seen\nAmid the ark of our meridian\nAnd dries up the bitter tears' wet\nOf all\nThat she in weeping does on flowers pour\nIn lusty April and in fresh May\nAnd causes Phoebus the bright summer's day\nWith his golden-borned bright and fair\nTo enchant the mists of our cloudy air\nFor this is the star that bore the bright sun\nWhich holds the spear of Judah in his hand\nWho streams from Jesse's runne,\nTo shed her light both in sea and land,\nWhose glad bemys without eclipsyng stand,\nTo us in the east in full shene,\nWith light of grace to wide all our ten,\nNow fair star, or star of stars all,\nWhose light to see angels delight,\nSo gold dew of thy grace fall in,\nInto my brand, white.\nMe to inspire of that I will write,\nWith that balm sent down by miracle,\nWhen the holy ghost made his tabernacle,\nAnd the liquor of thy grace shed,\nInto my pen to enshrine this duty,\nThrough thy support that I may proceed,\nSomewhat to say in praise and prayer of thee,\nAnd first I think of thy nativity,\nSo that thy help from me never twine,\nBenign lady, begin anon,\nA flower of,\nFully made was with,\nOnly by grace upon the,\nOut of Jesse springing from the,\nOrdained to be refuge and,\nTo mankind our trouble to determine,\nLong before by divine prescience,\nThe which flower preserves man from death,\nUnto the virtue who so lies,\nThat in a garden amidst Nazareth.\nOnce upon a time, this flower spread and bloomed so beautifully and sweetly,\nThroughout the world, both in length and breadth,\nIts fresh fragrance and sweetness comforted the heart, alleviating all its sorrow.\nNazareth, with Bethlehem by its side,\nThis flower surpasses in nobility\nRome, elated and proud,\nOr mighty Troy with its sturdy walls,\nWhose renown is unparalleled in honor, price, fame, or reverence,\nTo your passing worthy excellence,\nIf it is the fruit that is commended by the tree,\nYou have renown and commendation,\nFor this flower sprang from,\nThan has surpassed or worthy Scipion of Rome, Caesar, or Fabion,\nThough their names were once inscribed in gold,\nTheir idle fame cannot be told to you,\nTherefore, rejoice and be rightly glad and light,\nO Nazareth, of name most flourishing,\nFor from the fairest of sights,\nA flower once bloomed,\nFull of grace, long ago spoke the holy Isaiah,\nWhen he said in his prophecy,\nThat upon this flower, plainly, should rest.\nThe holy ghost chose for himself the fairest and most graceful place,\nWhose passing beauty no storms could deface,\nBut ever continuing fresh in hue.\nThis is the flower that God himself beheld,\nThe white, lovely one of the chosen vale,\nThe sweet rose of the fair field,\nWhich of color never wilts pale,\nThe violet our longing to quench,\nPurple by mercy and pity,\nTo succor all that are in misery.\nAnd from the stock of Joachim and Anne,\nThis holy flower had its original,\nTo him before by sign it was shown,\nWhen the angel told them plainly that there shall,\nOf them be born a maiden in special,\nChosen of God, most chief of all,\nAnd for her humility she shall marry,\nAnd when the angel at the gate of gold\nHad of this maiden the birth prophesied,\nAnd all the manner of them both told,\nIn old books as it is specified.\nHome to her house they have them both,\nAnd she conceives this faithful, true wife,\nBy Joachim, the holy fruit of life.\nOut of the womb grew all our grace,\nOur old sorrows fully to be seen,\nThe bitter gall openly to enhance,\nOf the venom called serpentine.\nFor when Anna had months nine,\nBorn this fruit so holy and entire,\nThrough the grace of God it came to be,\nIn the Orient to gladden all mankind.\nWith deadly error oppressed by the night,\nWith clouds black and with the sky,\nUntil they were cleared with fairness of the light,\nOf winter nights long and tedious,\nWith new appearance so glad and gracious,\nThis is to say, the holy dawning,\nOf this maiden in her nativity.\nThe night vanished from our old mourning,\nAs the Angel in figure did see,\nWith such a touch made Jacob be,\nSore in his senses like one found.\nIn this member where lust most abounds,\nA maid in figure should spring forth\nFrom his kindred, pure in will and deed,\nWith Aurora and her red beams,\nThe night avoided with her copes shown,\nBefore the uppermost of the bright sun,\nSo this maid at her nativity,\nThe night of death avoided has gone,\nAnd bright calendars are most eager to see,\nOf Phoebus uprisen without delay,\nFor she is Aurora, as I shall say,\nFrom which, as prophets have divined,\nThe son of life was first conceived,\nAnd from whose birth, many days before,\nAlbumazar wrote in special,\nAnd said a maid truly shall be born,\nUnder the sign above celestial,\nThat which is called the virginal sign,\nThis maid, as he also tells, shall bear a child,\nWithout spot,\nAnd as Minerva, mother of prudence,\nIs held a maid, so this heavenly queen,\nBore in her womb the father's wisdom,\nAnd mother was and maiden clean,\nOf God provided plainly to be.\n\"She was to be succor and help in all our need,\nWhen she was born, this flower of womanhood,\nAnd after three years, as was the custom.\nHer mother left her in nursing,\nAnd then, in her tender age,\nThey brought her devoutly to the temple,\nAnd to God they made an offering:\nOf this maiden to abide there,\nWith other maidens who were in the temple.\nAnd not withstanding her passing tenderness,\nHer green youth but of three years,\nThrough God's help this branch of holiness,\nWithout help, grew up step by step,\nFifteen before all could see,\nBefore that altar of such great height,\nAnd when her mother saw this,\nShe filled down with true joy and said:\n\"God above has heard my prayer,\nOf his goodness he granted my request,\nAnd comforted my oppressed heart,\nIn the sight of them who mocked at my pain,\nAnd of malice began to despise me.\nNow he has been my singular refuge,\nTo my trust's consolation,\nFor he has made the barren to bear fruit,\nThrough his mighty visitation.\"\"\nAnd made clear my confusion\nAnd all my woe to overcome, only by grace, amidst all my footsteps\nAnd through his might, the hearts have bowed\nOf those who began to chase me with pride.\nWherefore she has acknowledged to God\nThat her daughter shall abide\nIn the temple as her guide\nThe holy ghost for eternity\nThrough her meekness, may he do pleasure\nFor evermore, by God's providence\nThrough her meekness, he shall sleep and wake\nHim to serve with humble perfection\nSo that all maidens might learn\nFrom her alone to live in purity\nAnd especially of her meekness\nBenign portcullis countenance and cheer\nIf they wish to bear her, they may\nFilled with virtue, devoid of all outrage\nHer heart was that God to dwell in\nAnd day by day, as she grew older in age\nSo too did her virtue increase\nAnd night and day, she would never cease\nTo exclude sloth and vices to vanquish\nWith hand to work or with mouth to pray\nFor but in God, her heart finds no delight\nSo upon him entirely was her thought\nAnd from above, by grace, he visits her.\nThat every thing but him she set at naught,\nOf worldly lust she had so little thought,\nThat out of her mind she let it slide,\nNothing but God may in her abide.\nAnd when she reached fifteen years,\nShe was as sad in conversation,\nAnd also demure, truly to say,\nFrom childishness and dissolution,\nIn governance and in discretion,\nAnd in talking as wise and as sage,\nAs any maid of thirty years of age,\nAnd of her rule this was her usage,\nFrom day to day this holy maid entered,\nFrom prime at morn by continual practice,\nUntil three of the bell were in her prayer,\nAnd until the sun was at midday spear,\nOn gold and silver, and on woe,\nWith her hands she would work often,\nAnd even at none to bring her food,\nFrom God above there was an angel sent,\nWhich she took as her lifblood,\nThanking him always with all her whole intent,\nAnd after meal this maid went,\nAgain to pray until Phoebus went to rest,\nAnd at even with him she took her rest,\nThis life she led and this course she goes.\nIn whom was never yet found offensive behavior,\nAnd never saw this maid angry,\nBut ever meek and full of patience,\nOf heart clean and pure of conscience,\nThis life she led, and as Look teaches,\nWith few words and wonderfully soft speech,\nThe food also that was brought to her,\nFrom the temple for her sustenance,\nWith a glad heart and perfect thought,\nTo pour and give to the needy who lived in penance,\nWas her pleasure,\nAnd whoever ever saw her,\nOf all diseases was made glad and light,\nAnd every one grieved with sickness,\nA touch of her made them whole at once,\nAnd those who were in thought and distress,\nWhen they saw her, her malice was gone,\nAnd thus she was to every one,\nOf all miseries refuge and remedy,\nWith a beholding of her beautiful eye,\nAnd of this maid also, as it is told,\nHer godly face was so full of light,\nThat no man could sustain looking at it,\nFor it was clearer than the sun bright,\nThat the crown in the winter's night\nOf Adrianne or of the seven stars,\nTo her fairness be not for to envy or new.\nYet no man was empty-handed to sin\nWhile he beheld her lovely face,\nThe holy ghost was wholly with her,\nAnd all envy spread grace where she was,\nFor always God gave her to His presence,\nSo fullsome light of heavenly influence,\nNone so fair was ever found in time,\nAs was that maid of Judah and Zion,\nThe chosen daughter of Jerusalem,\nFrom David's seed to be set alone,\nOf all maidens to be counted each one,\nShe bore the prize as well in fairness,\nAs she excelled in virtue and goodness,\nLet be thou Greece and speak not of Helen,\nNor Troy of young Polyxena,\nNor Rome of Lucrece with her eyes two,\nNor Carthage of thy fair queen,\nDido, who was once so fair to see,\nLet be you: Boost and take no heed\nWhose beauty fails as a flower in frosty weather,\nAnd Judith was wise; but she yet excelled,\nAnd Esther of great seemlyness,\nAnd Rachel, fair Jacob, can you tell,\nBut she alone of women drew from the well\nOf bountiful beauty that may never fade.\nNothing is like a flower that blooms only in May. It passes by both near and far, in beauty and perfection. Just as the sun makes a little star shine, and the ruby has the renown of all stones and dominion, so this maiden speaks of holiness. Of women, all is lady and mistress. Who spoke of this once, wise Solomon in wisdom, chose her for herself alone. This white down with her gentle eyes, whose cheeks were her beauty. This is to say, whoever can take heed, first with the rose of womanly suffering, and next with the fair, lovely one of chastity, she was renewed to give her suffering. As much in goodness as in beauty, and as he says, she was fairer to see than other Phoebus or Lucina. With horns full of heaven when they shine, and Saint Anselm believes in his writing that her beauty he terms, of her face fair but fairer yet in faith, he says she was this holy pure virgin. Whose chaste heart to nothing did incline.\nFor her beauty only to holiness,\nOf whom the author expresses this,\nThat she was David's daughter by consent,\nStar of the sea and God's own anointed,\nAlways in this world of one intent,\nAnd God's spouse, fulfilling His commands,\nAlways ready to do His will,\nChrist's temple and also His receptacle,\nOf the holy ghost and chosen tabernacle,\nThe gate of heaven and also the fairness,\nOf women all who look for a right,\nOf maidenhead, lady, and princess,\nOne of the five who bore her lamp's light,\nReady to meet with her spouse at night,\nFully prudent, awaiting at the gate,\nThat for no sloth she came not too late,\nIn figure also the chandelier of gold,\nThat sometimes she shone with seven lamps,\nThis is to say the receipt of the hold,\nOf God preserved, for she was so pure,\nThrough her merit endowed to be,\nBy grace of Him who is of power most,\nWith the seven gifts of the holy ghost,\nHe first gave was the gift of fear,\nTo shun each thing that will displease God.\nThe next gift was true womanhood.\nTo rejoice on all that she saw in disease,\nThe third conforming God and man to please,\nThe fourth strength through her steadfastness,\nOnly by virtue all vices to oppress,\nIn counsel also she had excellence,\nTo keep herself pure in virginity,\nFor ever with counsel aligned is prudence,\nOf understanding also she had the gift,\nFor God himself chose to be with her,\nAnd of wisdom so God granted her advantage,\nTo know each thing that was to His pleasure,\nShe was also the Throne void of sin,\nBefore which seven lamps burn,\nWith heavenly fire so spiritually bright,\nThat never wasted but each one was bright,\nContinuing in one here above in heaven,\nBy the which throne and the lamps seven,\nIs understood this maid most enter,\nWith seven virtues that in her were found,\nThat sometimes shone with ghostly light so clear,\nThrough light of virtue inwardly joyful,\nOnly through grace that did in her abound,\nAnd all they were grounded in meekness,\nHer light to God more pleasantly to dress,\nFor faith in her had a foundation so.\nThat hit was void of all doubleness. Her hope of sorrow was also most noble. She remained in God by perfect sickness. Whose charity was so large it dressed him. Up to God hastily ran the fire, with a heart of cleanness to all by desire. Strong in virtue, prudent in governance, she had also conveyed with cleanness, and sovereignly she had temperance in all her works with great adversity. And ever annexed to righteousness was she within her. She had of custom mercy and pity. Sincere example also of chastity. As Ambrose says, she was in thought and deed, and a true mirror of virginity. Of humble origin, full of bowing, as humble in mien and fearful in demeanor, prudent in speech of what she would show, large in sentence and few in words, to pray and read was ever her life. Of a heart waking by devotion, to God always with thought contemplative, fervent ever in her intention, and idle never from occupation. And especially to alms-giving, her hand was ever ready at the need, and full she was of compassion. To rewe in all that felt woe or pain.\nWel wished ever with whole affection\nTo every one so long was her sadness,\nWith a look a myoe of her eyes fair,\nSo close of sight was this debonair,\nAnd in psalms of holy prayer\nShe found most delight,\nAnd when she saw and found in Is,\nOf Christ's birth how he did write,\nTo God she left her tender heart,\nBeseeching him she might abide and see\nThe bashful day of his nativity,\nAnd in the book of Elizabeth,\nThat titled is of her visions,\nI find how this maid of Nazareth,\nSaid every day seven petitions,\nThese called be her prayers,\nWith humble heart this blessed young maid,\nFully lowly kneeling even thus she said,\nO Blissful lord that knowest the intent\nOf every thought in Thy eternal sight,\nGive me grace the first commandment,\nTo fulfill as it is sky and right,\nAnd grant also with heart will and might,\nAnd all my soul and all my knowing,\nThe fore to love above all other thing,\nAnd give me might plainly to fulfill\nThe next bidding like to Thy pleasure.\nAnd for the love of my heart and will,\nI will love my neighbor in deed and appearance,\nJust as I love myself with every circumstance.\nHethyrnal, for joy, I pray thee, grant that I may\nLove thee with all my heart, thy precept also grant,\nThat I may fulfill both early and late,\nIn such a manner as is most to thy pay,\nLord, make me benign, and make me hate,\nMankind for he made first the debate,\nIn the kind of man and made him to trespass,\nAgainst thee and to lose his grace,\nAnd grant me, for thy mercy's sake, above all things,\nAbove all things, make me meek, humble, and benign,\nWith patience and inward mildness,\nGive me also largeness to be acceptable,\nTo find only thy grace I may deserve,\nAnd also, lord, with quaking heart and fear,\nMekely I pray unto thy deity,\nGrant me thy gracious favor,\nThe glorious chosen maiden free,\nShall be born into this world hereafter,\nLike as prophets have written here before,\nHow that she shall be chosen by thee.\nBe maid and mother to thy son dear,\nNow good lord, hear my orison,\nTo keep mine eyes and sight entire,\nThat I may see her holy, hallowed cheer,\nHer sacred beauty and holy countenance,\nIf thou of grace list me so much advance,\nAnd keep mine ears that they may also hear,\nAnd with my tongue speak that maiden unto,\nPatiently through her suffering,\nOf worldly joy this were sufficient,\nAnd her to love as I desire,\nBenign lord, so set my heart aflame,\nAnd lord, also on me save thou vouch,\nThough I thereto have no wordiness,\nThat holy maid to handle and touch,\nMine own lady and my mistress,\nAnd that I may with humble busyness,\nUpon my feet in all my best wise,\nGo unto her for to do service,\nAnd to that flower of virginity,\nGrant also, lord, that I may have space,\nMekely to bow and kneel upon my knee,\nUnder support only of her grace,\nAnd to honor the goodly young face,\nOf her son as she dot him wrap.\nWithout changing, as long as my life lasts,\nI will be rightly disposed, as you, my lord, can best devise,\nIn faithful, humble manner, to attain in this world no more grace,\nThan to love him best with all my might and pain,\nAnd to your grace, my lord, I pray,\nTo grant me to fulfill in deed\nHoly the statutes and meekly to obey,\nWithin the temple as I here read,\nFor without your help, I can accomplish nothing,\nAs for my life, and therefore I commit to you,\nThe observance and all the precepts,\nThat pertain to your temple, my lord,\nSo let your grace, by mercy, fall on me,\nThat I may fulfill them with all my whole intent,\nAnd every commandment that your ministers assign to me,\nMake me fulfill with humility,\nAnd your temple and your holy house,\nBenign lord, keep me from all damage,\nAnd make your people to be virtuous,\nTo your pleasure of every manner of age,\nTo serve with heart and whole-hearted devotion,\nAnd where they err, my lord, on any side,\nOr you do right, let mercy be their guide,\nAnd thus this maiden shall always day by day.\nIn the temple she makes her prayers\nTo please God as she can or may\nThe chief resort of all her desires\nUntil she attains to fourteen years\nWith heart acknowledged both in thought and deed\nTo continue in her maidenhood\nWhose intent God well knew\nWere some of them who remained in the temple\nOf whom a bishop called Abithar\nDrew him near to set aside\nHer purpose plainly and so provide\nThat her vow of chastity\nShould not hold but utterly\nThat she should be wedded truly if he could\nTo his son of high affection\nFor she, in every man's sight,\nWas so passing good in condition\nAnd to fulfill his intention\nAbithar urges gold and\nTo the bishopric\nTo this purpose and to her they went\nAnd whatever they may, they incited her\nAnd to affirm to her each one\nWith sweet tongues of many white words whyte\nThat God above delights in him more\nIn the birth of children than in virginity\nOr any such vowed chastity\nAnd more in children is honored in certainty\nAnd more in them has He His pleasure\n\"Than those who are not but be,\nWithout fruit through misgovernance and holy write make remembrance,\nThat no man was truly to tell,\nWithout seed blessed in Israel,\nTo whom alone with look down cast and cheer,\nBenignly and in full humble wise,\nThis holy maid said as you shall here,\nCertes, if you well you avise,\nWhich in yourselves so prudent be and wise,\nAnd well advised in your discernment,\nThat one for his faithful true sacrifice,\nOffering to God of humble heart and free,\nAnd another as I shall devise,\nAnd Ely eke as you may read and see,\nFor,\nHe was raised above the stars seven,\nBody and all in a chariot of fire,\nFor,\nTherefore in vain is plainly your desire,\nTo speak with me of this open question,\nFor God well knows my intention,\nHow I have vowed as it is able,\nTo be a maid from my tender youth,\nAnd all my life so to persevere,\nFor life or death only for his sake,\nFrom which purposes shall I not dissuade,\nThrough his grace whether I sleep or wake,\nTo keep and hold I have undertaken.\"\nMy maidenhead then goes fully against\nThose who speak to me no more\nAnd when they saw her heart not changeable\nBut ever steadfast of one affection\nAnd each one as any center stable\nThey have made a convening\nOf all the kindreds in conclusion\nThe eighth day for to come in haste\nBy one assent to treat of this matter\nThis is to say that of old usage\nOf custom keep for a memorial\nThat every maid of fourteen years of age\nRich and poor of the stock royal\nIn the temple no longer shall dwell\nBut by statute shall be taken and married\nBy the law and no delay\nAnd when they were all assembled in one\nIsaac, in open audience,\nBegan to pronounce before them each one\nFully prudently the sum of his sentence\nAnd said, fathers, with your patience\nI shall declare I mean\nIf you remember then, Salomon the king\nOf Israel bare and crowned\nIn this temple so royal in building\nHave young maidens by decree\nOf custom had their conversation\nBoth king's daughters and prophets also.\nAs you may find, if you seek to learn, by the age of fourteen years,\nAbidone here and no longer in space,\nAs you well know without any delay,\nAnd then be removed from her place,\nAnd in her stead, another did pace,\nAs custom was and each in her lineage,\nDelivered was unto marriage,\nAnd according to this law it has been kept true,\nUp to this time in high and low estate,\nBut now Mary has found a new order,\nTo keep herself chaste and inviolate,\n\nFor of her own free will and heartily,\nShe has vowed chastity to God,\nTherefore it seems fitting to her purpose,\nBy good reasoning,\nFirst, that we might fully know,\nGod's will in this matter,\nThen it would be a more perfect intention,\nHer chaste intent, as it seems to me,\nAnd also the strength of authority,\nFirst, that we might truly know,\nTo whose keeping she shall commit herself,\nAnd they assent to it truly,\nWithout any higher or lower degree,\nAnd in accord and of one unity,\nThe priests all began to proceed,\nTo cast lots.\n\nThe lot fell on Judas immediately,\nAnd [blank],\nPurpose,\nThat [blank],\nShould [blank].\nAnd to the bishop highest of each one,\nEveryone brought his yard, among whom Joseph had brought one,\nThough he was old and passed his liking,\nAnd he immediately made his offering,\nTo God above and a sacrifice,\nAccording to the old law such as was the custom,\nAnd God appeared to him then,\nAnd with the earth He commanded that he should go on,\nAnd put them each one in fear,\nLying one by one in the sanctum sanctorum,\nAnd in the morning to come again each one,\nEach one's yard to receive again,\nAnd upon which yard alone were seen,\nA down appear and fly up to heaven,\nHe shall have without further obstacle,\nMary so fair in keeping to see,\nAs it is right for the high miracle,\nAnd when they come to the tabernacle,\nAs you have heard the bishop devoutly,\nEach one's yard delivered by and by,\nBut utterly upon none of them at that time,\nThere was nothing said,\nFor God's haste was not in your falling,\nFrom her desire to put them in certainty,\nWherefore the bishop entered again into the sanctuary,\nAnd while he tarried there for a while.\nGod's angel appeared to him new,\nDown from heaven by miracle sent,\nAnd told him plainly that the best of God was true,\nBut how he himself was somewhat negligent,\nFor to deliver by commandment,\nEvery man his yard as he ought,\nAnd when the bishop rightly remembered,\nHe began to recall clearly in his mind,\nThat of disdain and wilful negligence,\nJoseph's yard was left behind,\nWhereby he knew that he had done offense,\nAnd began at once to bring it in presence,\nAnd took Joseph devoutly in his hand,\nAmong them all they stood,\nSeparated from the press,\nWith humble cheer in the lowest place,\nAnd of this yard in manner reckless,\nFull still of poverty with a dreadful face,\nAnd when he did with his hand embrace,\nHis yard again full debonair of look,\nFor Innocence of humble fear he quelled,\nAnd suddenly through grace above divine,\nAll openly in every sight,\nUpon Joseph's yard full benign,\nWas seen a down of feathers lightly white,\nThat toward heaven took the flight,\nAnd with one voice the people thus were amazed.\nAnd unto Joseph it was said,\n\"Blessed art thou and blessed is thy chance,\nThy face blessed and thy adventure,\nAnd blessed is thy humble attendance.\nThou art blessed for long endurance.\nSo good, so holy, now in thy passing age,\nA clean maiden to have in marriage,\nAnd she was assigned to his governance\nBy priests of the law.\nBut Joseph began to withdraw,\nWith humble cheer and shamefast countenance,\nAnd said, \"Indeed, there is no accord,\nBetween her youth, flourishing in beauty,\nAnd me, whom age with unwillingness oppresses.\nFor she is fair and fresh as a rose in May,\nAnd I well know also a maiden pure,\nAnd I am old with white locks gray.\nPassed beyond my tender years.\nWherefore I pray thee to consider and see,\nTo accord discordant, say no more\nBetween her beauty and my hoary locks.\"\n\nAnd when the bishop saw the humble intent\nOf this Joseph and his innocence,\nAnd how he did not take her willing consent,\nHe said in open audience,\n\"Joseph, he said, heed my sentence.\"\nAnd beware that you not excuse\nAgainst the will of God to refuse\nThis holy maiden assigned to thee\nBy open sign which all the people see\nThrough God's grace and my mighty volunteer\nAgainst which beware to disobey\nAnd think how he once made to die\nA biron and Dathan only for the offense\nDone to him of Disobedience\nQuoth Joseph, that I will not in anything\nTo God's will or bidding contrary\nBut her accept in to my keeping\nFor whom God hath shown signs fair\nWhich is so good benign and debonair\nThat I to her will be servant and guide\nUntil for her God lists to please\nAnd as the custom of the law them\nSo made was the confirmation\nBy the steadfastness of wedlock between them hand in hand\nAnd he took her to his possession\nWith a heart clean and meek affection\nBut while he went to Bethlehem the city\nMary abode still in Galilee\nAt Nazareth in her father's house\nLike her own self of heart always in one\nAnd five maidens the most virtuous\nOf the temple were chosen out at once\nWith her the bishop went.\nTo wait on her with humble attendance, in what they can to serve and do pleasure. The first called Reyca, Susanna Zabeand, and Abigea. The other three were called books, which would never be behind through sloth, but always in one as it is specified. In work and prayer they were occupied. And to them as it is made mention, that of living so faithful they were and true, and diligent in occupation. Delivered was such [of] various hues, for to make diverse works new. In the temple of Intention, only to be in mynistry. And as it is put in remembrance, each her silk took by adventure, like as her hand fills. But Mary, as God showed her, took the purplish silk into her care. Of gracious happiness of sort without sight, the which color of custom and of right, to none estate is kindly fitting. Doubtless to speak in particular, but to the state only of a king. So that no one but of the royal stock shall by old statute use this color. For by old time you should not see any man in purplish clothing but other king or queen.\nWherefore the sort rightfully falls\nVerily by divine decision\nUpon Mary, who before them all\nBy lineage is descended down\nOf royal blood and by election\nOf God above was chosen to be\nFor her merit, heaven and earth queen\nAnd mother also, as you shall see\nOf that king who was clad in purple hue,\nBoth face and cheek, from his blessed head,\nWhen he of purply spread his banner\nAbroad on Calvary, to save mankind,\nWhen he shed his blood\nAnd of this purple that I speak of,\nI find clearly how Mary wrought\nThe same veil that was rent in two\nThe same our when he so dearly bought us\nLo how that God in his eternal thought\nProvided by just providence\nThe purple silk to his mother's chance\nBut now I leave this blessed maiden here\nIn Nazareth among her friends to dwell\nLiving a life more pure and enter\nFor even as a fullsum well\nSheds its streams into the river\nSo Mary, an enchanting clear one,\nYaffe, to all, in abundant generosity,\nOnly virtue on every side,\nO fortunate are they to whom you are master,\nAnd blessed are those who could remain,\nTo have such a virtuous guide,\nAnd blessed was that holy company,\nWhich daily saw you with their eyes,\nAnd blessed were the palaces and houses,\nIn which you had your holy dwelling,\nFortunate and wonderfully gracious,\nSo humble and blessed,\nWas also the entire town,\nWhere you abode and blessed the village,\nO holy maiden, where you held hostage,\nAnd blessed was the worthy table rich,\nWhere daily you went to dine,\nFor truly the joy was not like,\nOf Cresus, king for all his rich hoard,\nAnd blessed be they who heard your words,\nBlessed the hour and time,\nOf all your life from even till the prime,\nO wretched and gracious the sight,\nOf those who could behold you,\nFor they ought to be glad and light,\nThose who were always with you when they would be.\nBlessed were the young and old,\nWho rejoiced in your excellence.\nO the joy who could tell of right\nYour heavenly meditations ascending above the stars,\nIn your inward contemplations,\nOr the blessed and holy visitations,\nWho can rehearse bright as the sun or leave,\nSo often sent down from heaven,\nOr who can tell your holy sleeps so soft,\nWith God always full in your memory,\nFor love of whom you sighed frequently,\nWhen you were alone in your oratory,\nOr who can tell the melody or glory,\nThat angels have made in the place,\nFor the joy they had to look in your face,\nI am rude to rehearse all,\nFor unknowing and for lack of space,\nThe matter is so inwardly spiritual,\nThat I dare not so high a style pursue,\nBut lady, my mind I put in your grace,\nThis first book compiled for your sake,\nOf my simplicity and thus an end I make,\nBeseeching all to have pity and ruth,\nThat of this shall have any Inspection,\nIf anything be left through negligence and sloth,\nOr said too much through presumption,\nI put it meekly to him,\nAnd ask mercy of my trespasses,\nThere as I err and put me in her grace.\nAnd through her benign support, I will proceed\nWith all my heart and soul's intention,\nPraying that maid of such goodness\nCrop and root to help in this need,\nWhom I now leave in Nazareth's soiree,\nAnd to my mother I will again return,\n\nHe who is bound and fettered in prison\nLongs for deliverance,\nAnd he who suffers pain and passion\nDesires sorely for release,\nAnd he who is in sorrow and penance\nLittle wonders at heartfelt sadness,\nThough he longs for the release of his distress,\nAnd he who lives in languor and woe,\nIn exile and prescription,\nAnd is beset by many a cruel foe,\nAnd can gain no way to his salvation,\nTo escape death without great reason,\nHe thinks of a very long space,\nWhile he abides in bonds after grace,\nAnd yet to record of old felicity,\nIn sincerity its pain increases.\nIn the beginning, who could ever tell\nOf greater joy or happiness than\nThe worthy kind of man, who was created\nTo dwell in paradise until\nAlas, he was banished into hell\nFar from his possession and there to remain\nIn prison, stocked and unable to recover\nHe had lost his riches and honor,\nHis mirth, joy, and old welfare\nHis strength, might, and holy succor\nAnd was left naked and bare,\nLying sick and languishing in care\nSo long proscribed from his country\nThat by law there could be no recovery\nWhose neck was oppressed with such a heavy burden\nPlunged down without remedy\nWhen mercy would have been merciful,\nRighteousness refused at once\nAnd when peace sought to recover,\nTruth came forth with a stern face\nAnd plainly said that he would receive no grace\nFor peace and mercy assembled were\nLong ago departed from this matter\nAnd righteousness was also there\nAnd truth with a fearsome expression.\nAnd when they were all four in fear,\nAs you have heard and began to confer,\nFirst of all, cruelly they threatened,\nTruth began in a rage, almost,\nOf cruel anger and malice,\nAnd said briefly that man for his wrongdoing,\nMust necessarily die,\nAnd thus began the conflict\nBetween the sisters and Truth, always one,\nSaid plainly that recovery was none,\nFor I, Truth, at his creation,\nTold him the pearl before his offense,\nBut he cast me out and gave me no audience,\nAnd I said, I would have faithfully served him,\nBut he paid me no heed,\nTherefore from me he received no help when needed,\nAnd when he gave credence to the serpent,\nHe made his quarrel even against right,\nAnd again, Truth, he falsely took,\nWhen he had clean put her out of his sight,\nAnd again, peace began a quarrel to sight,\nWhen he set mercy from himself afterward,\nAnd so he set himself completely out of her sight,\nTherefore, Truth, I am pleased for him no more,\nBut let him have as he has deserved,\nYou do great wrong if you will restore him.\nThat has not kept his promise to you,\nA yes, quoted mercy nature has reserved,\nTo peacefully yield my sister and to me,\nOn wretches ever to have pity,\nAnd offends more than of malice, quoted mercy though,\nYet for all that he must have his punishment,\nQuoted right away like as he has done,\nAnd think, quoted peace, that toward Jerico,\nHe was disposed among his cruel foes,\nFor lack of help when he left him alone,\nThat was quoted truth, for he was reckless,\nTo go the way you taught him of reason,\nQuoted mercy then the mortal foe of peace,\nThe old serpent's root of all treason,\nOf false envy and indignation,\nLaid a trap to bring him in a snare,\nWhen he to him falsely did pretend,\nThat if he ate of the forbidden tree,\nThe fair-faced one in paradise would present herself,\nHe would be like God in appearance,\nOf good and evil to have understanding,\nAnd for my sister, quoted truth, was absent,\nAnd you yourself also righteousness,\nHe was betrayed slightly by falseness,\nWherefore quoted mercy, I purpose utterance,\nTo release him if I can or may,\nAnd I quoted peace, will help faithfully.\nThe great ire and rancor to allay,\nOf judgment to put it in delay,\nHere upon I will proceed before the high judge,\nAnd right forthwith before the king of glory,\nMercy and peace the cause brought anon,\nAnd in the high heavenly consistory,\nPeace said thus among them each one,\nO blessed lord that art both three and one,\nSo please it the benignly to hear,\nWhat I will say and my sister dear,\nRemember, Lord, among thy works all,\nHow thou made mercy sovereign,\nThat when she ever unto thee calls,\nThou mayest not of right her prayer disdain,\nAnd especially when we both two,\nTo thine highness for any thing require,\nThou didst of grace fulfill our prayer,\nIs not thy mercy great above the heavens,\nThy own daughter chief of all alone,\nAnd hath her place above the stars seven,\nWith the orders of every hierarchy,\nWhom day by day thou canst so magnify,\nAmong thy works to make her empress,\nTo help wretches when they are in distress,\nThy mercy eke abides ever with thee.\nLike your greatness and magnificence,\nAnd he who does mercy and pity,\nPerforms sacrifice in your presence,\nAnd is not mercy more excellent,\nLike the satyr wel rehearses on earth,\nThan the life of man,\nYourself also, as it plainly can,\nHe who takes heed thereof, openly with your own mouth,\nSays that to a thousand thou canst grant mercy,\nAnd holy David also records,\nWith his harp above all things,\nThat he thy mercies eternally shall sing,\nAnd how might any creature,\nUpon earth in any manner kind,\nWithout mercy endure for a while,\nFor all would be gone if mercy were behind,\nTherefore, Lord, on mercy have your mind,\nThe wretched captive to take unto your grace,\nWho has so long,\nAnd though I be humble, meek and free,\nIn truth, Lord of duty and right,\nYet ever in one my dwelling is with thee,\nFor seldom or never I part out of your sight,\nPeas is my name that power has and might,\nThrough my knowing they that are mortal men,\nBy the help of thee they shall be accorded into one.\nAnd also, as holy writ tells us,\nYour peace cannot end, and it excels every creature.\nYou are called the Prince of Peace and Unity.\nYet, you relieve the wretched,\nThat is mankind, and shall not perish.\nJob records the holiest fruit of all this world,\nWhich springs forth from peace.\nNow, Lord, since I am denied,\nAnd brought to the wretched comfort and increase,\nGrant me your grace for a full release.\nThat I and mercy may have the power,\nTo free the captive who lies in prison,\nSo that he may have liberty,\nAnd have remission of this bondage and captivity,\nAnd be delivered out of this prison,\nSo that redemption may be made\nFor his service and final pay.\nLord of mercy, without further delay,\nAnd when they had fully considered her matter,\nMercy and peace with high sentence,\nConcerning man with sin so enclosed,\nThe judge gave benign audience.\nAnd when he had kept long silence,\nFor all the skills they laid before him,\nYet at the last to them he said,\nMy own daughter next to me,\nThough your request comes from a tender heart,\nYou must consider with a prudent eye,\nThe righteousness it may not compel me,\nLike your asking by favor to advance,\nUnto the cause that you present,\nBut right and truth would fully consent,\nWithout whom I may not proceed,\nTo execute any manner of judgment,\nTherefore let her be called in this great need,\nFor I must work by her consent,\nAnd when they were come and present,\nThen truth itself touching this matter,\nSaid openly that all might hear,\nIf it is this man who transgressed,\nAnd he not be dead for his iniquity,\nThough utterly the offenses are defaced,\nBoth of my sister's righteousness and mine,\nAnd finally our both liberty,\nGoes to nothing of our jurisdiction,\nBut he be punished for his transgression,\nThe word of God that plainly may not err,\nTold him before without any fear,\nThe great parallel of this mortal war,\nWarning him that he must be dead.\nBut he, of sloth, took no heed thereof,\nTherefore he must as rightly provide.\nWithout mercy, the domain of death abides, and though pity may be moved in me,\nMan should deliver with a zeal of righteousness. Righteousness would then be agreed,\nWith me to consent that I am called truth, and as it seems to me, it would be too great a sloth,\nDomain or cause plead or any suit,\nWithout us two to be executed.\nI seem also that my sister, pity, does wrong,\nTo foster a man and hold against us two,\nWho has been a long-time conversant among us,\nDiscord to restrain. Therefore, pity now says, I will not be willing,\nTo do my office right to modify,\nThat she, through rigor, may not cause him to die,\nThen said right of necessity,\nIt must follow, though he were my brother,\nThat he must die by the law of equity,\nOr in his name, some other may be done to death,\nSo my ship's crew is the other,\nWho may not err for wave nor for wind,\nMore than the anchor of truth will bind me.\nCertainly said mercy, if it does not displease,\nTo your noble and wise providence,\nHis death may be little ease to you,\nFor holy writ recites in sentence,\nIf you consider in your advice.\nThat death of sinners the high god to quen (quench)\nIs worst of deaths if you truly desire them\nFor sinful blood is no sacrifice\nTo god above that every thing may see\nThan must you the death of one devise\nThat is of sin Innocent and clean\nAnd is I believe under the sun's shine\nThroughout the world to rehearse mankind\nIt were full hard such one for to find\nFor rust with rust cannot be scoured\nNor foul with filth be purified\nBut who is soiled with dishonor\nTo wash another it is not applied\nBlack unto white may not be dyed\nNor blood infected with corruption\nTo god for sin is no oblation\nFigure this out and see and know\nAs the Bible makes mention\nHow that a lamb of spot and filth once was taken\nAnd offered up in satisfaction\nTo god for sin to signify\nWho should for mankind's ransom die\nMust be clean pure and Innocent\nRight as a lamb from every spot and blame\nAnd truly under the firmament\nThere was none such since Adam did eat the fruit\nFor either halt or lame.\nIn sovereign power is all the kind of mankind. Therefore, I ask mercy, the best I can,\nThat my sister cease this discord,\nAnd all the strife that is between us,\nAnd that our judge and mighty lord\nGraciously look upon this matter,\nAnd by his grace shape such a means,\nFor truth and right so prudently to ordain,\nThat I have no cause to complain,\nAnd this request is nothing against right,\nOr to truth plainly an offense,\nIf our judge, with his great might,\nOrdains so in his providence,\nTo scare away through his wisdom,\nThat truth and right be not displeased,\nThrough peace and me, though man be helped and eased,\nAnd when she, by reason, had found,\nThat the ground was plainly upon the sky,\nThe high judge, by mercy, is inclined,\nTo condescend of grace to her will,\nAnd in such a way her asking to fulfill,\nThat right be served and truth not dismayed,\nThat peace and she shall also be well rewarded,\nAnd by sentence immediately determined, if\nThe judge said for conclusion,\nIn Innocent, pure and clean of life,\nShall meekly die to pay the debt.\nFor man's fault and transgression\nAnd he shall freely have death's reprieve\nIn all his pain, that he no word shall speak\nAnd thus shall right in every manner thing\nHave her desire and truth shall not fail\nBut agreeably in their working\nTo execute fully to end this battle\nAnd for peace in much may avail\nAnd mercy also shall not be granted\nHer brother asking also shall be aided\nTo find a man who will undertake\nThis mighty quarrel of mercy and pity\nTo suffer death only for man's sake\nUncompelled, freely and of his own will\nThat is a lamb without spot or blemish\nAnd with his blood shall wash undefiled\nThe guilt of man with rust of sin stained\nBut to know from what stock he shall spring\nOf what kindred and what estate\nMy solemn word eternally living\nMy own son with me Increase\nShall come down sent to be Incarnate\nAnd wrap himself in the mortal kind\nOf man for love so that he may find\nA clean ground his palace to build in\nIn all the earth neither of lime nor stone\nBut in a maid debonair and mild.\nThe humble daughter of Judah and Zion,\nAnd to her shall go truth and mercy,\nBy one accord sent before my face,\nLike my decree to choose me a place,\nAnd say to her in every manner a thing,\nHer tabernacle that she make fair,\nAgainst the coming of her mighty king,\nWho is my son and my own heir,\nIn whose breast shall have his reception,\nWhere truth and mercy shall come together,\nBy one consent and her rancor leave,\nAnd there shall peace kiss righteousness,\nAnd all the sisters accord in that place,\nAnd righteousness shall leave all her stirrings,\nAnd truth's sword shall no longer menace,\nAnd finally mercy shall purchase,\nA charter of pardon like this maiden pure,\nAnd which for man is such a good meaning,\nThat he shall more escape dangers,\nA mid the forest free from every trap,\nWhile the maiden who causes all this peace,\nHolds the vinegar sleeping in her lap,\nThrough meekness shall his horn be wrapped,\nThere it was wont to sleep by violence,\nThrough the lion making his habitation.\nWithin a maiden of tender age,\nGabriel shall go on message to her,\nMy own secretary he will be,\nWith new tidings; no longer tarry,\nAnd right forthwith the angel started,\nBut held his way from the seat of glory,\nTo this maiden, clean in will and thought,\nWhere she sat in her oratory,\nWith heart intent and whole memory,\nGreat to God and all her mind,\nThe angel found when he came upon her,\nBenignly with all humility,\nSaid to her at once as you shall hear,\n\"Hail, full of grace, the Lord is with thee,\nFear not, be not afraid, be merry and glad,\nThat thou art acceptable and dear to him,\nHis grace is upon thee,\nTo be most blessed among women all,\nAnd with that word, through God's might,\nAll the sum of joy,\nThat from heaven his blessed beams bright,\nShone on her.\nWhen in the breast of a free maiden,\nThe holy ghost by free election,\nHas made his dwelling,\nFor when Bernard sometimes beheld,\nWith lifted thought by contemplation,\nThe bright son in his heart he began to grow cold.\nInly astonished in his aspect, and fully devoutly in a meditation, he reminded himself as he began to take heed, said even thus quaking in fear: \"A lord quoth he, so I am aggravated, and sore afraid to look on this clarity. Yet more wonderfully am I surprised, for to behold, for my unworthiness, one word to write or express of this mystery and great privacy. Benign lord, lest thou say to me, 'What art thou bold or daring in any way, my righteousness to tell or write, or to presume so boldly to devise, my testament, with thy mouth to endite?' But certes, lord, but if thou sparest my wretchedness by the support of thy grace, I greatly fear death for my transgressions. But through his great might and goodness, I pray that from the alter that burns in his sight, no little spark but a flame of fire would descend, to inspire my heart to consume with his fervent heat, the rusty filth that in my mouth doth fester, and all uncleanness cankered there of old, to make clean and to scour away.\"\nThrough his grace, I dare to write or speak some word that was repeated on the blessed day,\nWhen Gabriel and Mary met,\nIn Nazareth, and humbly she greeted,\nBut since this man was so perfect in living,\nThis holy Bernard, so good and gracious,\nThis matter was so dreadful to write,\nThat was of life so innately virtuous,\nHow dare I, a wretch in any way,\nTake on myself this high and perfect enterprise,\nMy lips pollute my mouth with sin,\nMy heart unclean and full of wickedness,\nMy thoughts also with all vices defiled,\nMy breast and chest of wretchedness,\nThat I dare to write of any perfection,\nNot only fear of presumption,\nBut to avoid the Indignation\nOf God above for my great offense,\nThat I am bold or hardy in his sight,\nTo dare presume the great excellence,\nTo describe her who was so bright,\nBut under the hope that mercy prevails,\nAnd that he does not disdain my style,\nWith a humble heart, I pray, O Lord,\nWhose mercy does not decline.\nBut every one who stands in one\nThat sometime sent down from seraphim\nTo Isaiah an angel with a stone,\nWherewith he began to touch his mouth anon\nTo purge his lips from all pollution,\nSo let your grace descend to me,\nMy rude tongue to explain and speed,\nSomething to say in commendation\nOf her who is well of womanhood,\nAnd through her help and meditation\nBe to my style full direction,\nAnd let your grace always be present,\nThis book to follow after my intent,\nFor of my life for to undertake\nTo speak or write in such devout matter,\nLittle wonder though I tremble or quake,\nAnd change both countenance and cheer,\nSince this maiden of virtue treasurer\nPerplexed was in look and in visage,\nOf Gabriel to hear the message,\nAnd ful demurely stilled began to abide,\nAnd in her heart casting up and down\nFull prudently on every side\nThe manner of this salutation,\nAnd how it might in any way\nFully be performed.\nShe standing whole in her virginity,\nAnd when the angel saw her lowliness,\nHe changed in her face.\nHe said, \"Mary, for nothing that you fear,\nBefore God, you have found grace,\nAnd you shall conceive within a little space,\nAnd in your womb a son of all virtue,\nAnd you shall call him Jesus,\nWho shall be great and named truthfully,\nSon of the highest that ever was in might,\nAnd God to him shall you give justly,\nThe seat of David his father's right,\nAnd he shall reign in every sight,\nIn the house of Jacob eternally by line,\nWhose kingdom ever shall last and never fade,\nAnd though his steed were passing renowned,\nExceeding also in excellence,\nHe then humbly, of great reverence,\nLooked down cast of her clear eyes,\nBenignly the angel began to inquire,\nHow this thing shall be brought to pass,\nSince I know no man in any degree,\nQuoth Gabriel within your blessed side,\nThe holy ghost shall be concealed in you,\nAnd all the power of the trinity\nShall enclose in your breast so pure,\nThe son of life with all his members shining.\nThis child who is to be born\nShall be called God's eternal son,\nBehold and see, here it is before you,\nElizabeth, your own dear cousin,\nConceived she has gone half a year,\nThough she, for age, should have been barren,\nAnd is with child, to ensure it,\nThat to God is nothing impossible,\nBut as He wills, may every thing be fulfilled,\nTo whose word I am now fully credible,\nSaid she, of God the meek all-powerful,\nWith all my heart obeying His will,\nIn every thing, just as He wills it to be,\nAnd may it fall to me according to His word,\nLo, she who was chosen to be\nOf all this world, lady and emperor,\nOf heaven and earth alone to be queen,\nAnd God's mother for her holiness,\nLo, for all this, how humbly with meekness,\nShe commits herself to God's will,\nAs He orders, ready to fulfill,\nAnd would not call herself any other name,\nBut God's handmaiden in the lowest manner,\nO where is all transitory fame,\nWhere is your boast or dare you appear,\nOf pomp or pride or surquedry in fear,\nWith your forblown vanity.\nSince the text is already in Old English, there are no modern English translations or OCR errors to correct. However, I will remove unnecessary line breaks, whitespaces, and meaningless characters. I will also remove modern additions and keep the original text as faithful as possible.\n\n\"Since a maiden through her humility\nHas won the victory over pride,\nAnd openly yielded to him a fall\nThrough whose lowliness the high king of glory\nHas made in her a special dwelling place and hospital,\nAnd with one word of the maiden I spoke,\nThe holy ghost is in her breast enclosed,\nAnd what angel departed from her was,\nAnd she alone in her tabernacle,\nJust as the sun perishes through the glass,\nThrough the crystal barrier or spectacle,\nWithout harm / just so by miracle,\nInto her closet the Father's wisdom\nEntered without violence or harm to her virginity,\nOn any side in part or in all,\nFor God's son taking our humanity,\nIn her he has built his palaces principal,\nAnd under this manifestation his royal court,\nWith seven pillars as memory recalls,\nAnd there he set up his recreantory,\nWhich is performed entirely of pure gold,\nOnly for us to signify,\nThat he, all holy, has his hold,\nWithin this maiden named Mary.\"\nBen seven spirits to discern\nOf God above this maiden to govern,\nFor all the treasure of His wisdom,\nAnd all the wisdom of heaven and earth,\nAnd all the richesse of spiritual science,\nIn her were shut and closed also,\nFor she is the tower without words more,\nAnd house of yours in which Solomon,\nShitted all his treasure in his possession,\nShe was the castle of the crystal wall,\nThat never man might yet unclose,\nIn which the king that made and caused all,\nHis dwelling chief by grace began to dispose,\nAnd like as dew descends on the rose,\nWith silver droplets and the leaves' fair,\nThe fresh beauty might not compare,\nNor as the rain in April or May,\nCauses the virtue to run out of the root,\nThe great fairness not appease may,\nOn violets and on herbs sweet,\nRight so this grace of all our griefs' boot,\nThe grace of God amid the belly white,\nThe beauty causes to be more delight,\nAnd as the coconut with heavenly dew so clean,\nOf kind engenders white pearls round.\nAnd she has no nurturing but the sun's shine\nTo her fostering, as it is plainly found\nRight so this maid of grace is most abundant\nA pearl has enclosed within her breasts white\nThat from death might quiet all our reasons\nShe was also the gate of the locks bright\nSet in the north of high devotion\nOf which sometime the prophet had a vision\nEzekiel, as is written in his vision,\nWhich stood ever close in conclusion\nThat no man shall enter or tread\nBut God himself to make his dwelling place\nAnd yet truly, as I have heard told,\nSo as the flies of Gehenna were wet\nBefore he fought with them of Madian\nWith heavenly dew enveloped all around\nIn sign only he shall prosper\nRight so has God shown his grace to her\nWith the holy ghost when she was anointed\nIn token plainly she should be\nA succor to mankind manfully to fight\nAgainst the devil that has in his pouch\nMadness with his fell might\nAnd through the help of this maiden bright\nAnd through the dew of her heavenly grace.\nWe shall chase this serpent from our lands\nShe was also golden, the river\nKeeping the man of our salvation\nThat all our woe may turn to joy\nWith wholesome food and full perfection\nShe was also as scripture makes mention\nThe yard of Aaron with fruit and leaves laden\nOf virtue most to comfort and gladden us\nShe was the altar of cedar gold and stone\nSteadfast and true in perfection\nAnd as the cedar consecrating always in one\nHis body clean from all corruption\nAnd to make a full oblation\nOf every virtue to God in chastity\nShe shone as gold by perfect charity\nAnd on this altar she made her sacrifice\nWith fire of love burning as bright\nTo God and man in every manner\nAs do the stars on the frosty night\nHer frankincense gave so clear a light\nThrough good example that the perfect light\nOf her living reached into heaven\nShe was the throne where Solomon\nFor worthiness set his royal seat\nWith gold and ivory that so bright shone\nThat all about the beauty men might see\nThe gold was love / the ivory chastity.\nAnd twelve lyons so great and huge and large,\nThat of this work bore up the charge\nOf the old law were prophets twelve,\nWho long before beheld and saw\nThat Solomon, God's son, himself\nWould in this maiden behold his royal sight,\nSo that in truth her chaste virginity\nShould not hinder her,\nAmidst her breast, to set his throne,\nShe was the woman that Saint John\nSaw in heaven so richly arrayed,\nClad in a sun which brighter shone\nThan Phoebus does in his long spear,\nAnd twelve stars that remarkably were clear,\nSo that to him they plainly seemed\nWere set above in her diadem,\nAnd as he thought, at her feet there stood\nA large moon bright and nothing pale,\nIn figure only, she who is so good,\nTo allay the bitter of our old sorrow,\nThe sun of life made to descend\nDown to the earth to govern us and guide,\nAnd eke the moon to us signifies\nThe large church holy, to behold\nWithin this maiden had his origin,\nWhen finally, with his right old,\nThe synagogue of the Jews had a fall.\nFor in this maiden, the first faithful wall\nOf holy church God first began to build,\nWhen with his son he made her go with child,\nAnd to reform utterly the rude manners\nOf blind folk who could not understand\nHow Mary might kindly\nA maiden be and a child conceive,\nIf one would reason to conceive,\nThey may find examples right now,\nOf this matter according to nature.\nOh blind man, through your inquiry,\nWhy have you lost your reason and your sight,\nThat through malice you will not see\nHow Christ Jesus, through his great might,\nGuided his disciples on the right way,\nThrough the gates, shut by great defense,\nWithout breaking or any violence,\nWho might he not, of his magnificence,\nWithin a maiden make his dwelling,\nAnd she yet stood in high excellence\nOf maidenhood from all corruption.\nYou are blind in your judgment,\nWho do not wish to see also how he rose\nFrom death to life in his sepulcher closed,\nAnd here you may also learn\nHow he graciously, of his mighty grace,\nRaised Peter from prison to rise.\nAnd where he freely longs to walk\nAnd yet the doors were shut of the place\nWhat wonder then, that God by miracle\nCreated his dwelling in a maiden\nBeing closed and perfectly shut\nWith all the bonds of chaste virginity\nIndeed, her chastity was not violated\nOn any side nor was her chastity lost\nBut increased and favored for Him to see\nThat God's son desired to descend\nInto this maiden to make his dwelling\nFurthermore, Hildebrand tells of a tree\nInstead of being harmed by it\nFrom year to year, by nature, as men can see\nWithout the involvement of male or female\nThis indeed is a plain and true story\nNot to be wondered at, that Christ was born\nBetween the chaste sides of a maiden pure\nFurthermore, certain birds called vultures\nWere conceived without the involvement of male or female\nAs books say, without any eggs\nAnd of her life, they endured a hundred years\nThen the Lord of every creature\nWho causes no wonder, though I say\nThough He was conceived of a maiden\nAnd moreover, in natural books written\nAlso of a rock great and large.\nThat which a small finger can remove,\nBut if a man exerts all his might,\nIt will not stick, neither near nor far.\nSo this virtuous maiden,\nWith a finger of the holy ghost,\nAnd a touch of his mighty grace,\nHas conserved God and man,\nWho never could be removed from her face.\nOf that same avowal she first began,\nTo be a maiden as truly as she can,\nIn heart and will as steadfast as a rock,\nWhich from its ground is not removable,\nThis cleric also wisely Pliny says,\nIn Tauris there is an earth found,\nWhich by nature is so virtuous,\nIt will cure every kind of wound.\nSo Mary was the earth chosen by election,\nTo bear the fruit of our redemption,\nWhich should be health and also medicine,\nTo all our wounds when they ache or hurt,\nAnd our griefs and our hurts refine,\nFrom death to make us alive again,\nWith wholesome balm permeating the heart,\nOur festering sores that they may not ache anymore,\nNor she be we were all forsaken,\nAnd furthermore this author can also tell.\nWithin his book, he who seeks a right looketh unto Iubyter, a well,\nThat when it has quenched its bright bonds,\nIt often gives them a new light.\nWhoever wishes to try this out, as he shall find,\nWhat wonder then, that the god of kind,\nBeside this well from filth of sin cold,\nFull of virtue with fair streams clear,\nHis lodging took and his mighty hold,\nAnd through his grace set it new afire,\nWith the holy ghost that without was,\nThough she were cold from all fleshlyness,\nShe burned in love hotter than the gladness,\nAnd in Faliscus as he lists to write,\nIs a well that causes also new,\nWhen the oxen drink to be white,\nAnd suddenly to change her hue,\nWhat marvel then, that the true well,\nThe well of health and of life eternal,\nThe lord of all so as I can discern,\nThese streams shed into this maiden free,\nTo make her whitest in holiness,\nThat both maiden and mother be,\nAnd ever in one keep her cleanness,\nWithout change, so that her whiteness\nNever fades in beauty nor in color.\nOf maidenhead to bear both life and flour\nWhoever would dispute in this matter, I hold him mad or otherwise out of mind.\nFor if he has his eyes whole and clear,\nHe shall now see enough by nature.\nHe who made both life and limb,\nWith a word this waste speech wild,\nMight make a maid for going with child,\nAnd he who causes birds in the air\nTo wax and multiply in their kind,\nAnd fish with fins, in deep waves to govern them and give,\nAnd one live and another die,\nAnd gives beasts their food upon the ground,\nAnd in his kind does them abound,\nSince he is lord and causes all things to have being,\nIf I shall not concede,\nAnd is the prince and worthy king,\nWho embraces all in his mighty chain,\nWhy might he not by sovereign power\nCreate a maidenhead anew?\nAt his free choice, one may save or lose,\nA maiden fair and pure I choose,\nWho causes fruit to come from the hard tree,\nBy virtue only, that springs from the root,\nTo grow and wax,\nWith leaves green and new blossoms sweet,\nIs it not that Lord, who for our sake,\nWould choose a maiden as I recall,\nMildly endure without man's touch,\nFor he who makes the tender branches spring,\nAnd fresh flowers in the great sea,\nThat were in winter dead and also drooping,\nOf balm void and of lustiness,\nMight not make his grain grow and seed,\nWithin her breast, that was both maiden and wife,\nFrom whom is made the truthful breed of life,\nAnd he who grew from his great might,\nWithout point in the hard stone,\nAnd the table,\nHis ten precepts and buildings each one,\nThe same Lord, alone by his power,\nHas made this maiden here on earth,\nA child conceive and no man to know,\nAnd he who made the bush appear,\nAll on flame with feathers,\nAnd when Moses approached near,\nAnd yet no harm came to the green boughs,\nThe same Lord has preserved clean.\nHis habitat and herber were sweet\nIn this maiden from all fleshly heat\nAnd he who made the yard of Moses\nOf a serpent to take the likeness\nIn the hall among all the press\nWhere Pharaoh the people did oppress\nAnd in the desert the Bible bore\nThe river to run out of the stone\nThe thirst to quench of the people at once\nAnd over this to verify\nHis great might Samson the strong man\nAs Judges plainly specifies\nDrank the water that from the channel ran\nAnd he who made the floods of Jordan\nTo tear again for love of Joshua\nThat all his people clearly might see\nAnd how waves began to break apart\nAnd rise like a hill on high aloft\nAnd he who made the ass to speak\nTo Balaam, for he rode so softly\nWhy could he not by power be prevailed upon often\nSince he had made the iron in the water's house\nBe of a maiden\nAnd he who made an angel to take\nAbacuc the prophet by a little hand\nAnd suddenly bring him to the lake\nIn Babylon which was so fearful\nAnd to visit lying in his presence\nDaniel among the beasts' rage\nHe brought to him the potage,\nThe door of the strong prison,\nTo assuage his hunger and end his pain,\nAnd restore him swiftly to his manor.\nFully suddenly, he was restored to himself.\nWhy might he not, in certainty,\nHave a maid instead,\nTake flesh and blood and become a man?\nAnd he who made the sun at Gabon,\nTo stand and shine upon the bright shield\nOf Joshua and toward Achalon,\nThe moon also beheld, as did the whole host.\nThey fought a long day in the field\nAgainst the mighty kings of love,\nSo that his people clearly might see,\nAnd he who made the shade return,\nIn the oracle of King Ezechiel,\nBy ten degrees only to perform,\nWhy might he not make all this world give,\nOf a maid, by the same sky,\nFreely born at his own will,\nAnd he who fed with five loaves and small fishes,\nFive thousand in a solitary place,\nFar in the desert, sitting in a vale,\nThrough the fruit and plenteousness of his grace,\nEnduring her maidenhood,\nWhen he wished to take his manhood,\nGod and man also.\nI dare affirm,\nA month, Christ's mother, de.\nAnd as the beam shines from so far\nWithout harm from star's hindering,\nAnd so as manna's fil drops down from the sky,\nThis flower that is called Mary,\nWith womb hallowed into chastity,\nConceives,\nAnd as the barnacle in the hard tree\nBreeds and the vine flower causes the wine to flow,\nThrough Bacchus' might and grapes' governance,\nSo truly mankind's savior,\nAs the barnacle and flower spring from the vine,\nSprang from Mary, being a virgin,\nAnd as a worm under a stone\nCometh without engendering,\nAnd as the phoenix, of which there is but one,\nIs renewed by nature through ashes,\nSo this Lord who has all in his care,\nRenews our kind from sin,\nTook flesh and blood in this true maid,\nAnd as the snow falls from Jupiter,\nThrough the force of Sagittarius' bow,\nAnd Zephyrus causes the flowers to fall,\nOn white blossoms when she blows,\nSo truly the grace alights a bow,\nOf the holy ghost like a wind cherishing,\nAmidst the maid to make his dwelling.\nAnd the flower suffered no harm, but perfectly preserved its beauty,\nFrom every storm and fleshly lust,\nAs there are examples of more than two or three,\nAs you have heard it said before,\nWhich seem to me sufficient to refute all that is grounded in falsehood,\nAnd yet in such a way that Saint Gregory says,\nFaith has no merit where evidence or human reason gives experience,\nBut he who leaves and finds no reason or kind agreement is worthy of more reward,\nUnless there is one now in this place,\nWho has doubt or ambiguity,\nThrough false error that ensnares his heart,\nEither through malice or through ignorance,\nTo accuse the blessed virginity of Mary,\nPlainly this is my plea,\nBut if it is so that he amends soon,\nAnd asks mercy for his great offense,\nOf her who is of mercy's nature and disposition,\nThat he may experience mercy in place of vengeance,\nWith Ixion down deep in hell,\nAnd that the clapper of his dissonant bell,\nMay cancer soon, I mean his false tongue,\nBe dumb forever and never again be run amok.\nWith me, I am no better in charity than you have heard from me at evening and at morning. For here my truth receives nothing more from me, save Cerberus, whom I take to borrow. Whatever he may be and leave him with sorrow, to Tantalus his hunger to appease. At a few words, it passes over, for what in truth, on any side, is papered over with his light. Though raw eyes may not endure, to behold again against his beams bright. So plainly, though the ground of heretics may not sustain, to behold the clearness of this queen, may in no way truly disencumber Her clear light or her perfect brightness. Whose face streams shall never see, without eclipse, to shine in cleanness. For of this maiden as books express, when Gabriel drew the cost, She replenished was with the holy ghost. Rise up at once and out of Nazareth, Toward the mountains fast she hied, And there she saluted meekly Elizabeth, Within the house of true Zachariah. And right forthwith, when she did espie, Of Mary the meek salutation, And through her ear, when passed was the sound.\nWithin her womb plainly thus to tell,\nFor very joy and spiritual gladness,\nThe young Infant with his limbs small,\nRejoices him the gospel says express,\nAnd she in very truth began to cry,\nAnd even thus said unto Mary,\nBlessed art thou among women all,\nAnd blessed is the fruit that is in thee,\nHow blessed am I now that this joy is mine,\nMy lady, for to bring me to thee,\nFor very truth I mark what I may do,\nFor truly thy greeting as I here\nWithin my womb my little child now here,\nRejoices him for joy as he can,\nThat of all woe my heart it doth relieve,\nAnd blessed art thou that first this joy began,\nThe word of God so faithfully to believe,\nNow be right glad and thine heart move,\nFor all things shall be performed be,\nThat are by God's behest unto thee,\nMary then with a devout intent,\nLook benignly and full humble cheer,\nThe same hour being always present,\nElizabeth her own cousin dear,\nWith a full meek and humble cheer,\nAnd all the accord and whole melody.\nOf the holy ghost, in her harmony,\nWith laud and praise, my soul magnifies,\nEternal lord, both one, two and three,\nWho made all and every thing now be,\nWhich of his might and bounteous pity,\nOf his goodness and high benevolence,\nOnly of mercy, list to have pleasure,\nTo consider and graciously to see,\nTo my meek and humble attendance,\nMy spirit also with heart and thought in fear,\nRejoices both with fullsome abundance,\nIn God that is my heart's sovereign enter,\nAnd all my joy and all my sustenance,\nWithin my thought so deep he is grave,\nThat but in him, without variance,\nIn all this world I can no gladness have,\nFor he from heaven, goodly has beheld,\nOf his handmaid, the humility,\nWherefore, in truth, all only for he would,\nAll kindreds shall blessedly call me,\nOf the which, the thanks, Lord, be to thee.\nWith peace and honor of every voice and tongue,\nThrough harmony of truthfast way.\nFor this alone be to thy name sung,\nFor he to me has done great things.\nOf high renown and passing excellence,\nHis grace is made fully in him. For he is mighty because of his magnificence,\nHis name is holy and most revered,\nThat I will leave it shall never depart from me,\nWith all my true, faithful diligence,\nI will thank him with my whole heart,\nAnd he, his mercy most passing famous,\nFor kin to kin and down to kindred,\nShall, through his grace, be so plentiful\nThat it shall proceed,\nAnd especially to them who love and fear,\nMy own lord, with heart's will and mind,\nTo such his pity shall ever spring and spread,\nOf due right and never behind,\nHe has armed and made strong,\nHis dreadful might that men may see and know,\nAnd proud men they reign not long,\nHe has served and made himself full bow,\nWith all his heart down from the wh,\nFor to abate her surrendered and pride,\nOr they were aware her pomp was overthrown,\nFull suddenly and said her boast aside,\nAnd mighty tyrants from her royal see,\nHe has availed and I put down,\nAwd humble and meek for her humility,\nHe has enhanced to full high renown.\nFor he can transform\nFrom bow to high as it is often seen\nAnd when he wishes, the dominion\nOf worldly pomp to fall softly\nHe has fulfilled and fostered in her need\nWith the goods of plentiful largesse\nHe who were hungry and I,\nAnd released her from all her wretchedness\nAnd he, the rich, has taken from his riches\nTo make wild and waste upon the plain\nAnd suddenly plunged in distress\nAll solitary and left him lying in vain\nFor he has chosen his child from Israel\nBenignly has taken to his grace\nAnd of his mercy is remembered well\nTo widen only vengeance from his face\nAnd humble peace shall occupy his place\nAnd pity shall be seated in his stead\nAnd truth shall embrace his right so\nTo set mercy above his works all\nAs he has spoken and faithfully promised\nTo our fathers who were here before\nTo Abraham and to his rightful seat\nThat his mercy shall last forever\nFor near his mercy, the whole world would be lore\nUnto which to make man attain\nAnd of all his works to be sovereign.\nAnd when this blessed, gracious duty\nWas said to God devoutly by Mary,\nI find after plainly how she\nStayed in the house of Zachariah\nThree months the gospel may not lie,\nAnd after that I read in certain\nTo Nazareth that she went again,\nAnd there abode in contemplation\nIn her prayers always day by day\nWith many a holy meditation\nTo quench her Lord in what she can or may,\nFrom whom her thought went never,\nHer full mind or her remembrance,\nFor but in Him she has no pleasure\nIn all this world of no manner of thing,\nFor all her joy was on Him to think,\nWhatsoever she did praying or working,\nNo thing but He might sink in her heart.\nFor finally whether she woke or winked,\nAmyd her heart He was always present,\nSo fixed on Him was set her whole intent,\nAnd day by day this holy life she led,\nThis perfect maid through high devotion,\nSo fervent love unto God she had,\nThere may be made no deviation,\nFor she sequestered her openness\nFrom all the world and let it plainly go on,\nSo whole to God she gave her heart alone.\nFor eternity, she burned more and more\nToward God in His high service\nHer heart set all earthly things in disdain\nDay by day, her womb began to rise\nThrough the fulfillment of the holy ghost\nTherein, behold whom she loved most\nThis means while Joseph always sojourned\nIn Galilee, God knew him to be innocent\nYet why he had not returned\nWas because he was so diligent\nIn carpentry with full intent\nHe undertook various works of marvelous enterprise\nBy carpentry to forge and devise\nFor in this craft, his incomparable excellence\nHe truly had and high discretion\nAnd was held in reverence\nOf all the workmen of that region\nAnd because he had such renown\nIn craftsmanship, there is no more to say\nThe workmen obeyed all his bidding\nAnd when he had accomplished all his work\nHe was returned to Nazareth again\nBut, Lord, how he was moved in his heart\nWhen he saw Mary with child before him\nHe was so astonished he did not know what to say\nSo it remained inwardly within him\nUntil...\nAnd said I how it has fallen out new,\nIn my absence or what thing may this be,\nThat sometime had avowed chastity,\nAnd to my keeping also was delivered,\nWhat shall I say of this sudden case,\nWhat shall I answer myself to excuse,\nTo the bishop if he opposes me,\nFor either must I plainly accuse her,\nOr my guilt with this guilt combine,\nThis thing is open, I may not conceal it,\nO blessed God, do me now this grace,\nOut of my breast this woeful ghost to chase,\nFor truly, Lord, it was your will,\nI had rather utterly die,\nThan through my words this maiden spoil,\nAs I must needs if I betray her,\nAnd on myself if I lay the charge,\nFor to affirm she has conceived by me,\nI must accuse her vow of chastity,\nAnd so myself appear false,\nSince I in truth never knew her,\nO blessed Lord, have mercy on this matter,\nFor utterly my wit is brought so low,\nTo see corn grow where no seed is sown,\nAnd reason also plainly can I none,\nHow a maiden with child should go forth,\nAnd flourish in her virginity.\nI never saw nor ever read\nAnd this I doubt my reason cannot see\nHow Mary has kept her virginity\nIn my absence, and this I greatly fear\nMy wit is brought, and I don't know where to turn\nFor two reasons that I now must endure\nThat one is this, that my imagination\nCan never reconcile that she committed an offense\nAnd reason plainly contradicts itself\nAnd on a natural basis grounded its judgment\nTo prove truly without resistance\nThat no woman in nature's sight\nCan conceive a child without a man\nAnd with that word he burst out to weep\nLike one who would be drowned in tears\nAnd because of the constraint of his sighs deep\nHe stood on the point of falling down\nHis sudden woe made him almost faint\nSo, for distress, this Joseph, aged and worn\nCaught in inward thought was in a rage\nAnd when the maids were all absent\nAnd ever in one abiding by Mary\nAnd understood what Joseph meant\nAll at once they began to cry\nAnd said, \"Joseph, leave your imagination\nAnd your error, for it is folly\nWithout advice to judge suddenly.\"\nAnd certainly with all our heart in sincere knowledge,\nWe will record openly anything concerning her cleansing.\nHere publicly we witness, as we know up to this day,\nThat nearly all of this world will say no,\nFor we truly, through diligent attendance,\nHave been with both of them day and night,\nAnd never departed from their presence,\nBut always kept one eye on her,\nAnd late and early with all our might,\nAttended to her needs without words,\nAnd from our sight she never departed,\nAnd every hour, both tide and time,\nThere was no disagreement,\nAnd all the morning tide until the high prime,\nShe never ceased from her devotion,\nTo be in prayer and in orison,\nAnd each day by continuance,\nA certain hour she had a dalliance,\nWith holy angels that knelt or stood with her,\nAnd on one occasion, through God's providence,\nShe took her holy food from His hand,\nAs necessary for her sustenance.\nAnd this is so,\nAnd as each of us can recall,\nJoseph's life does not agree,\nIn sincerity of his open opinion.\nThat is the myth of this maiden,\nOf fantasy or of falsehood,\nTo accuse her virginity of this thing,\nWhich thing we dare not ensure but,\nThe holy ghost alone could devise,\nAnd here we record,\nThat throughout the time you were in Galilee,\nShe was never alone with any man,\nAnd what she spoke we might here and see,\nWhy Joseph let your tales be,\nAnd judge not amiss in word or thought,\nFor this thing by God's hand is wrought,\nAnd by his angels coming on message,\nIs this thing fully brought about,\nTherefore Joseph let your anger abate,\nAnd of Mary there be no doubt,\nCertainly, if I may not contradict,\nMy imagination to assent in any way,\nIt should be like as you now devise,\nFor by an angel it was impossible,\nHer to conceive like as you witness,\nBut if it were so that it is credible,\nSome wight by subtle taking the likeness,\nOf an angel through fraudulent falseness,\nThrough innocence shortly to conclude,\nBy engine of fraud her thought to delude,\nAnd afterwards again for his inward pain.\nHe began to change both face and aspect,\nAnd from his eyes the salt tears mined,\nLike one who would drown himself anew,\nSo sore he was in heart for to mourn,\nFor this matter that for his mortal woe,\nHe can no redemption know nor what to do,\nAnd in his heart he cast many a way,\nTo have found refutation with all his full mind,\nAnd thought always he would not betray her,\nFor he was rightfully plainly as I find,\nAnd thus he began in various thoughts to wind,\nAs in a balance for possessed up and down,\nTill at the last in conclusion,\nHe purposes fully and casts himself utterly,\nTo go his way sincerely if he might,\nAnd thought he would forsake her privately,\nAnd never more to come in her sight,\nTill an angel on the same night,\nSent down from God to Joseph appeared,\nWhile he slept and said, as you shall hear,\nO Thou Joseph, fear not, be not dismayed,\nThou art the chosen one by divine decree,\nTo take Mary to thy wife,\nWho is a maiden with all her full intent,\nWith whom is ever the holy ghost present,\nOf whom God, as I before told you,\nBears witness in truth.\nAnd like this, as Christomus writes, concerning this matter, Joseph told us that the angel came first and said that, since he was rightful in no way, he should not unrightfully forsake this holy maiden privately. Another cause he also writes, that her forsaking might bring dishonor to her name and cause in truth false tongues to speak her shame, even if in her there was no spot of blame. Suspicion to void on either side the angel commanded that Joseph should abide. The third cause and most true was that he should keep her more diligently when he knew that she was clean without offense. And he, by the magnificence of the holy ghost, had conceived this maiden full of grace. And when Joseph awoke from his sleep and in his heart began to cast and take care against the morrow of his temptation, he found comfort and consolation of all that ever he was before dispirited.\nAnd he returned to Marie again, and thanked God with all his heart\nFor graciously comforting him in his inner pain,\nHe asked for mercy from her with humble affection,\nAdmitting his error and transgression.\nThis gray-haired woman, with all humility,\nBegan to ask for grace with weeping eyes,\nAnd she immediately showed compassion,\nEasing his sorrow in every way she could.\nHe, in turn, was comforted in their presence,\nAnd all her maidens standing around\nBegan to cry out loudly,\n\"Indeed,\" he said, \"my dark suspicion\nCame from blindness, for I could see no other,\nBut now in truth, the misty black cloud\nOf ignorance is clarified,\nAnd all the truth is verified\nThrough God's grace, my old rudeness\nIs now completely driven away from me.\nHave mercy on me, I pray, with all my heart.\nMy night of error is turned into day,\nSo that I may now, with my old eyes,\nBehold the bright adornments of Titan.\"\nThat for darkness I didn't know what to do\nOnly for lack of his beams' bright light\nHad deprived me through the cloudy moon\nAnd had within me no clear insight\nThat this eclipse was caused so soon\nBy her sudden Intercession\nThat was chief ground of my suspicion\nThis is to say that my earthly thoughts\nWere oppressed by darkness and brought down\nThat worldly skies which I might not\nNor was nor worthy to have inspection\nOf this dark knowledge by relation\nUntil the sun with his grace did shine\nMy wit eclipsed fully to enlighten\nFor he to me had sent\nMy ignorance fully to clear\nWherefore of you in all my best intent\nO ye maidens that are present here\nI ask mercy with all my heart's intent\nOf all that ever said\nAnd lowly I pray you be not evil displeased\nAnd they each one thanked God with heart and will, both in word and deed\nThat he on Joseph has in special\nHis grace of new made to spread\nTo banish away all his whole dread\nOf every concept and imagining.\nTo make him know the truth of this thing,\nThrough sincerity, the joy began to renew\nAmong them all, each in accord,\nThe harmony was so true,\nThere was no discord, not so much as a little word.\nAnd thus in joy, I let them dwell for a while.\nAnd concerning this thing, I will tell of the bishops,\nHow word by word, sincerely in sentence,\nThe rumor runs and reports\nThat through negligence or violence,\nHow Mary went with the great child,\nWherefore they had in sudden heat\nCited him before him to appear,\nAnd he came forth with sober countenance.\nOf whom the bishop inquired,\nAbijah about his governance,\nFrom point to point with every circumstance,\nConcerning this thing, what it might amount to,\nOr how Joseph would give a response,\nThat Mary, debonair and so mild,\nWho once was of such open disposition,\nIn the temple is great now with child,\nAgainst the avowal of her profession,\nBy some engine of collusion,\nIn the provision of her virginity.\nNotwithstanding utterly that she\nhad of whole affection\nAll her life to keep in her maidenhood\nAnd was that time of such perfection\nThat truly without any fear\nOf such another could I never read\nHer virtues all to reckon them by and by\nFrom day to day that time truly\nShe never stopped for to work or pray\nBut like a mirror of all holiness\nThe will of God fully did obey\nWith all her heart and all her busyness\nAnd with all this fulfilled of meekness\nShe was an example to every manner of person\nThat there abode or had a sight\nAnd every day without words more\n\nGod's angel came to and fro\nWhereas she lay in contemplation\nAnd at the last of great affection\nBy signs showed of God's goodwill\nShe was among us as assigned to thee\nAfter the custom plainly of the law\nThat thou shouldst concern her and govern\n\nNow be well aware that thou hast not misdrawn\nHer God that is eternal\nThe truth of things clearly can concern\nWherefore beware that thou be not too wise\nIn this matter lest He will the quit.\n\"Quod Ioseph, with heed inclining, says, \"I will speak if it is your will,\nOf this thing I am not aware. The truthful lord who sees all things,\nMy trust is that he will excuse me,\nFrom righteousness and shield me from shame,\nOf all that you have put me in blame,\nFor I have kept her in the same state,\nOf maidenhood which she was commended to me,\nOf which she still stands in no disdain,\nI dare affirm and swear it for her sake,\nAnd for my part, whatever proof you desire,\nI will be ready and let it not be spared,\nUntil truly the truth is declared.\nThen said the bishop, \"Suspension and ambiguity,\nThat God may make manifestation,\nOf you two, how the truth may be,\nYou shall both taste the water,\nSpeak in few words,\nThat God ordained truth to show,\nTo exclude clearly every new concept,\nOf tongues large and every fantasy,\nAs is sometimes shown by their appearance,\nThose who drink the drink of Jehovah,\nAs Numbers clearly speaks.\"\nTherefore, there is no more to say.\"\nMake you ready for both of you\nShall we make a taste whether it be sour or sweet?\nThere is none against it or excuse.\nTill the truth be ripened in the text.\nNeither shall we proceed to this conclusion,\nThat God list make a declaration,\nFor there is no meaning but the plain truth.\nFor if God list that your innocence,\nLike your deserving,\nThen is your merit of your excellence,\nThat you were falsely accused before,\nAnd since this proof may not be refused,\nBut that you must obey the law,\nCome forthwith and you not withdraw,\nDo set her forth and bring her to presence,\nThat one with such excellent virtue,\nIn whom was never yet found offense,\nBut up to this time ever flourishes in her fame,\nAnd stands at large from every manner of blame,\nNow let her come and like as God your everlasting judge,\nFor you dispose and take your adventure\nand thought\nTo come and run\nNe vengeance plainly may none assay,\nNe void of sin his mighty violence,\nFor nothing but sin may engender shame.\nOf him in truth who is free from blame,\nHe who takes little heed and neither winks nor blinks,\nFor any manner of fear or for the assault of any misty cloud,\nThe light of virtue may no while be shrouded.\nIt may be darkened with a sky\nAs among the fair bright sun and with the winds of malice and envy,\nThe clear stars often become concealed,\nBut when truth sets its bond,\nTo make the truth openly known,\nThe wind of falsehood may no longer blow,\nThan truth may no while dare,\nHorns shrink nor hide him in his nest,\nBut like a sun his light declares abroad,\nWhen she who was the very chosen chest,\nOf all cleanness and with all the best,\nOf all good, what might it betide,\nHer light of virtue to be set aside,\nThat it would not shine despite who says no,\nWhen her adornments are openly discovered,\nAs gold in the fire refined by assay,\nAnd as the tried silver is purified,\nAnd she who was most assured in virtue,\nWhere the holy ghost had set its dwelling,\nHow might then any mist's lot,\nThe clear light of her perfection.\nOnly maner of proof or probation\nIn any part to make it less\nFor light will out it may not be brought down\nAnd so truth will have dominion\nFor any falsehood that men can contrive\nThan she who was so fully set afire\nOf the holy ghost fear but little\nTo drink water whether it be thick or clear\nTo take a proof of her maidenhead\nFor her harm it shall have no power\nFor to deface her color or her face\nBut rather amend more and clarify\nThe dark dimming of every cloud sky\nAnd so Mary standing in the place\nAnd all her friends around envyron\nWhere men may see upon many a face\nOf friendly route and compassion\nThe salt tears fall and run down\nFor fear and love they had for to see\nSo hard an assault made on her young age\nBut she always constant as a wall\nIn thought in cheer abashed never a little\nNe in her heart feared at all\nBut upon God trusts always well\nThat he of truth shall try the steel\nAnd by that she spoke but few words\nWithout speech he shall the deed show.\nAnd when the water was fully concocted\nLike the statute and the old rites,\nThe bishop first directs the cup\nTo Joseph, and him the pearl recites,\nAnd manfully he holds it fast,\nAnd drinks it up and changes not his face,\nAnd seven times around the elder\nHe goes, then, according to custom,\nIn countenance and color ever new,\nAnd to Mary also the bishop brought\nA cup of water, and she, with true heart,\nAccepts this godly, fair appearance,\nAnd before she drank this holy maiden,\nOpenly to God she said:\n\"O Sothfast lord, who hast the knowledge\nOf all things through thy might,\nAnd art so true and so just a king,\nTo high and low thou wilt do right,\nAnd nothing may be hidden from thy sight\nThrough any engine nor thy face altered,\nBut sothfastly knowest every heart,\nSo that no one may hide or feign\nBefore the eye of thy wisdom.\nNow let thy grace come down from heaven,\nClearly in deed and not by appearance,\nTo show in me if there is offense\nOf any guilt my advocate to appease.\"\nTo thee I pray that thy light may reveal\nThat I have lived chastely in truth\nTo know if I, in chastity,\nHave led my life as faithfully as thou knowest, for love's sake,\nAnd if I have kept my virginity,\nThis is my confession,\nMake it openly and with that word, the drink she did taste,\nAnd went her way about the older man,\nAnd all the people began to gaze fast,\nIf any sign appeared in her aspect,\nIn color, countenance, or cheer,\nBut all in vain, plainly as I told,\nThe more they looked at her, the fairer she seemed,\nAnd like Phoebus in Iolian green may shine,\nWhen she has chased the dark misty air away,\nThe brighter the summer day appears,\nWhen those vapors are driven clear away,\nSo Joseph and Mary were fresh in every man's eye,\nThat to behold them seemed good,\nThe long day in her presence,\nFor in her face was always the bloom,\nWithout playing or any drawing down,\nAnd always fairer in inspection,\nOf which thing the people marveled.\nAnd yet, astonished, her wits failed,\nAnd in part greatly were dismayed,\nLest that God on them would take vengeance,\nFor they so far from God's might had dared,\nO and true Ignorance.\nAnd right forthwith, from her heart, they repented,\nAnd begged her pardon,\nAnd with humble reverence, this holy maiden,\nThey would have kissed her feet there at once,\nAsking mercy for their great offense.\nAnd she forgave them all.\nAnd all the bishops and the people went,\nBenignly to bring her away,\nAnd to her palaces, fully convey her,\nFrom whom the noise to heaven rang,\nWind and speech as they magnified,\nThe Lord above in every man's tongue,\nFor joy and mirth began Him to glorify,\nAnd all the day thus in melody,\nThey led her forth.\nAnd Godly then, from her, they took their leave,\nAnd forth they went, every man his way.\nIn the story, as it is made is memory,\nBut Mary, in all the haste, she may enter,\nInto her oratory,\nAs she who beforehand,\nHer maidenhood of malice to accuse,\nAnd through her merit, has the mouths silenced.\nAnd they closed the doors to those who were there,\nAnd day by day keeping her chamber,\nContinually lying in prayer,\nExpecting ever like as you shall hear,\nWith humble heart and devout obedience,\nUpon the time of her delivery,\nThe holy ghost being her guide,\nHer chamber she kept her day away,\nAs you shall hear if you choose to abide,\nAnd God beforehand yet or the birds sing,\nAnd before the calendars of April or May,\nMy purpose is plainly if I may,\nTo proceed forth in this duty,\nSo as I can or make mention,\nOf the feast and solemnity,\nThat is called the Incarnation,\nOnly through her who is so plenteous benign,\nOr when Phoebus enters the sign,\nWith this character of the ram,\nOf this feast I shall write something,\nBut alas, the sweet rhetoric of Petrarch and Chaucer,\nThrough which they could endite,\nAnd Tully with all his words white,\nIs dead, alas, and passed into fate.\nThe noble rhetor and poet of Britain,\nHe was worthy to have\nPoetry and the palm attained\nTand rain\nThe golden dew drops of speech and eloquence\nInto our tongue through his excellence\nAnd found the first flourish of rhetoric\nOur rude speech only to enlighten\nHe was never like any other in our tongue\nFor as the sun shines in heaven,\nMidday's sphere down to us by line,\nIn whose presence no star may appear,\nRight so his verses without any peer,\nEvery making with his light distract,\nIn truth, whoever takes heed,\nTherefore no wonder that my heart plays\nUpon his death and bleeds for sorrow,\nFor want of him now in my great need,\nHe should always convey and direct,\nAnd with his support amend and correct,\nThe wrong traces of my rude pen,\nThere as I err and do not line right,\nBut that for him I may not know,\nI can only with all my might,\nWith all my heart and my inward sight,\nPray for him who now lies in chest,\nTo God above to give his soul rest,\nAnd as I can, I will proceed.\nSince the text appears to be in Middle English, I will translate it into modern English while maintaining the original content as much as possible.\n\nSith he [help] may no succor come to me,\nAnd though my pen quakes ever for fear,\nNe to Clio nor to Calliope,\nI will not call for help from them,\nNor to any Muse my point deviate,\nBut leave all this and say unto Mary,\nO clear castle and the chaste tower,\nOf the holy ghost, mother and virgin,\nBe thou my help, counsel, and succor,\nAnd let the streams of thy mercy shine\nInto my breast this third book to finish,\nThat through thy support and gracious aid\nI may perform it and have life and space,\nWhen all was hushed and in silence,\nAnd in his course the long starry night\nWas half past and fresh in appearance,\nLucy shone in heaven fair and bright,\nThy word, O Lord, which always abides and separates,\nSent and dispersed from thy royal seat,\nSuddenly upon the earth\nCast forth its light for our salvation,\nAs I shall sing or may day the fifth.\nIf thou wilt, here of humble affection,\nHow in the year of computation,\nForty-two of October,\nFive thousand as Bede defines.\nAnd this is truly not less,\nIn the year 1893 and nine,\nWhen the whole world was at rest and peace,\nWithout war and Olympic games,\nIn the year 1893 and three,\nAnd according to the chronicle, as you may see,\nAugustus by commandment\nGenerally, without exception,\nOrdered that the president of each province, city, borough, or town,\nOf every head, so that each man\nAt a certain day in all haste he can,\nBe found in the city\nBowing low of what estate he be,\nAfter his statute, his tribute to pay,\nAnd that no man be bold to refuse,\nTo make open a recognition,\nWith hand assured and whole profession,\nOf the province before the president,\nThat he is subject to come to town,\nWith all his heart and his whole intent,\nAnd here upon that he paid his rent,\nAs the custom and the statute binds,\nThat is to say that he brings in his hand,\nA large penny stamped with the name,\nAnd the image of the Emperor,\nAnd there upon he should immediately take the oath.\nAnother new and more honorably, with a sincere touch, swore for sweet or sour, while he lives and never for regret, with heart and body openly to be true, to temper his bidding to obey, without grumbling or rebellion, with all his might for to live and die. And then immediately, the description of every head in his own town was made where he was born. His name was registered with them perpetually to be remembered. And this recording, if you wish to hear, was first made in Syria, as I find, by Cyrinus the people to bind, to be in subjection to Rome. He was preferred there under the emperor, in the year, and in the city, and first then began the description. The mighty Rome had seven hundred and fifteen at that time, and with his bemys shining was fresh Phoebus in his first face, of Capricorn the lowest station. The same year was called the year of grace, the year of comfort and remission, being the thirteenth the Indiction, the golden number of the same year.\nEighteen years recorded in our calendar,\nThe year of Herod thirty-one,\nWhen the description was made,\nAs you have heard, Joseph went\nTo Bethlehem for the census,\nTo pay his tribute in his own town,\nAs the statute before does specify,\nBoth he and Mary,\nOf the house and tribe called Judah,\nAnd of the lineage of worthy David,\nAs I have said before,\nAnd on their journey as they sped,\nHoly Joseph led Mary,\nAnd suddenly Mary then cried out,\nAnd to Joseph she said, \"I think I see,\nTwo people greatly disputing,\nAppearing to me on the way,\nOne rejoicing that the other complained,\nTo whom Joseph kindly looked,\nAnswered again and bade her ride in peace,\nAnd prayed her also not to be reckless,\nOnly words to speak in vain,\nBut hold her way and her journey right,\nAnd unexpectedly before them in the plain,\nAppeared an angel with a stern and bright face,\nWhose beauty gave a pleasant light,\nThe place enveloped and a sweet odor.\nAnd his clothing was like a lovely flower,\nWhite as snow that falls new,\nWhich began at once to cheer and look at me,\nAnd with a changed hue,\nJoseph then began to reprove,\nAnd shortly bade his words leave,\nAnd said in truth that he was to blame,\nFor being bold to tame,\nAgainst Mary, through your negligence,\nTo say that she spoke any vain words,\nFor there was no appearance,\nBut very truth as she has said,\nFor trust me well and be right certain,\nOf these people whom she spoke to,\nIn sincerity, just like you will see,\nAre the Jews and the peoples two,\nWho are divided in full large space,\nOne of Jews will weep and play,\nWith many tears distilling in her face,\nWho willfully will refuse his grace,\nOf a perverse heart to be benevolent,\nTo divide and plainly to resign,\nThe Synagogue with her old rights,\nWhich in short time shall decline,\nAnd her faces quench and grow cold,\nWith sacred light that was wont to shine.\nFor tyme is come that they must fyne\nAnd the waylyng of her derkyd chere\nVnclose shal & shewe as bright and clere\nThis tyme of grace fully to obeye\nWith herte & wylle & with humble chere\nFor goddis worde that no man may withsaye\nHath hastyd it / goon ful many a yere\nTo abraham and also Isaac in fere\nAnd to Iacob that in her holy sede\nFul hastely who so wyl take hede\nShal al the peplys blessyd be\nThrugh out the world in euery londe & re\nAnd with that word that Ioseph myght see\nThe aungel stye aboue the sonne beme\nAnd be goth forth toward bethleme\nWith marie tyl that they bothe tweyne\nIn ful lityl space gan to atteyne\nTo the bondes of bethlem the cyte\nWery and mate somdele of hir vyage\nWhere they founden of peple suche plente\nIn the cyte of euery maner age\nThat they myght haue no maner herbegage\nIn al the towne neyther boure ne halle\nSaue a stable and a litel stalle\nThat was sequestrid and y sette a syde\nOut of al prees the story sayth expresse\nIn to the whiche Ioseph gan hym dresse\nWith me to rest there all night\nAnd as she entered a new sudden light,\nThe place enlightened around,\nShining as bright as any summer's day.\nThis was fresh and light as Phoebus in May,\nWhich increased always,\nAnd of all our joy, cast him to arise,\nAnd shed his light to gladden mankind,\nFor toward midnight shortly to depart,\nWhen all was hushed, holy writ makes mind,\nAs truly as he did himself unwind,\nIn the sides of this holy maid,\nSo easily this new sun arose,\nWhen he was born into this mortal life,\nUpon the earth to shine his brightness,\nWithout help of any midwife,\nOr of his mother's travail or sickness.\nFor she who first conceived in cleanness,\nIt seemed right that she should also,\nWithout travail or any manner of woe,\nGo quite at her delivery's expense,\nAnd specifically have a prerogative,\nIn her childbirth to feel no pain,\nSince she was made mother and wife,\nChosen of God to end our strife,\nOf all women by herself alone,\nTherefore it seemed not for her to cry and groan.\nLike other women who were only sick in the time of their traveling, in that time she was unlike any other. No pain she felt during the hour of her childbirth. And as I find at her delivery, there was no one but herself alone. For that time Joseph was out gone in great haste to inquire and seek some midwife to help in this need. And in this while, with her eyes meek, she gave birth to this flower of maidenhood. And home again as Joseph began to hasten, and to the place the midwives brought, stood still, astonished by the light. And the brightness that shone in the place, against the kindly time of the night, that they could not sustain in her face. And no wonder, for the son of grace, within whom cast his light afar off, received her light from each star in their sphere. All by that he lay here on earth low, in a stable with his sacred cheer, swaddled with his mother, whom no man knew. Of whom, God behold his fair young face.\nAnd kneeling down began to embrace\nHis tender limbs in her arms twice\nAnd wrapped him tenderly in clothes\nAnd took him up and sincerely began to lay him\nIn her lap and humbly beheld\nHis fair shaped features, in part and whole\nAnd with her milk, very celestial and heavenly\nThe white balm she took from the conduit of the holy ghost\nUpon the thing she loved most\nAnd gave him suck of the sweet milk\nThat sprang and grew out of the holy rite\nOf maidenhead and from the chaste vine\nFrom all cleanness I was tried out\nWith which she made her young child dine\nWhom heaven and earth must obey and submit\nAll because he lay humbly as you have heard say\nAnd after this his mother rose\nAnd lifted him sincerely into the stable\nWhere the ass and the ox stood\nAnd on her knees she fell down and worshipped\nHim, the best of all good things\nThat nourishing food to mankind yields\nThen this maiden with debonair cheer.\nWith face erect and hands together before God above, I began to pray:\n\nO Lord, who has the right to all things that must obey justice,\nI pray to you as it is fitting and right,\nThat you graciously deign to have a sight,\nOf my humble self, though unworthy I,\nAnd grant me, from your great goodness,\nTo increase in such excellence,\nTo be a maiden and mother in purity,\nTo bear your son and your wisdom,\nThat never departs from your presence,\nBut dwells in heaven always with you,\nAnd in this earth meekly lies before me,\nLying in a stable of cheerful debonair,\nBefore my face, my joy and my comfort,\nWhose looking at me with fair eyes,\nIs my entire gladness and full delight,\nTruthful pleasure and my chief resort,\nMy dear son and my lord also,\nTo whom with heart and soul I can do,\nI thank the Lord who lies before me,\nThat you have chosen to have affection,\nFor me so humbly in this world to be born,\nAnd from your Father to descend down,\nOnly for help and salvation.\nOf mankind freely of your will,\nMy blessed child who lies here so good and still,\nAmidst the besties so fair upon to see,\nAnd has no weight to attend to thee,\nSave that thou hast so godly chosen me,\nOf thy grace upon thee to abide,\nI to serve and thou to be my guide,\nAs it is right and Joseph with us two,\nTo take his part whatever fortune befalls,\nLike as thou list of grace to ordain,\nAnd then at once right in the self time,\nJoseph came in and stood by her side,\nAnd suddenly when he the child doth see,\nFully humbly kneeling on his knee,\nWorshipped him with all his heart and might,\nAnd with all his will and all his full thought,\nAnd told Mary for fear of the light,\nThe midwives that he had brought,\nWere astonished and durst not enter,\nBut kept them afar,\nFor only that a new star\nAscended upon that mansion,\nThat spread its light and its beams sheen,\nFrom east to west throughout the region,\nThat all they that did it see,\nBegan to fast muse what it might mean.\nAnd in her heart she greatly charged that a star so bright, so fair and large,\nOf which no such one was seen before,\nAppeared in that sky.\nProphets in Jerusalem at that time were astonished and wonderfully amazed,\nAnd plainly declared without further ado,\nThat this star signified\nThe star which in his prophecy\nBalaam the son of Beor foretold, as I find,\nComing in all his best way,\nWhen he spoke truly of the kind,\nOf worthy Jacob, a star should rise,\nAnd also, as he describes,\nOpenly in the Bible can you tell,\nHow a rod from Israel\nShall spring up to strike and oppress\nThe fallen dukes of Moab with its might,\nAnd he shall wage war in truthfulness and right,\nThe children of Esau and of the true kind,\nWith the shining of his bright limbs,\nShall conquer also to his submission,\nWithout obstacle and have possession,\nOf Edom for his inheritance,\nWith many another rich region,\nAnd of Seir the rich baronage,\nShall submit to him in reverence,\nSo that this star in conclusion.\nWhich star shines brightest in Bethlehem, above the little oxen's stall, So shining at the child's nativity, As I have told you, Clearly signifies that the Lord of heaven, earth, and hell, Was there in person, holding his hostage, Lord of all, Which, within her self, was full, And after that she rose up meekly, And to the door went, wonderfully, She passed and when she saw, The midwives most benignly, She brought them in with all humility, Sarah and also Salome, And welcomed them in a very lowly manner, And when they saw these signs in fear, Of the stars / and the beasts on their knees, Toward the child to do him reverence, And began also by other tokens to feel, Of virginity that there was no offense, And that she stood whole in that excellence, Of perfect cleanness and virginity, And mother to be and flower in chastity, Without any taint found, Of all the proofs they made, Could not refute it. And when they saw her parents so abundant.\nWith heavenly milk sent from above the cloud,\nShephora then began to cry aloud,\nProclaiming that a maid had given birth\nTo a child, an event never seen before,\nIn this whole world, heed who will.\nFor truly this passes the norm of nature,\nExceeding human understanding, I assure you.\nBut I see clearly through the mighty hand of God\nThis thing is brought about.\nWithout a doubt, I assent with heart and soul,\nHaving no ambiguity,\nAnd then openly, for all to see,\nShe placed the child in the arms of Salome,\nWho was bold to touch him presumptuously,\nAnd his mother without reverence,\nDevoid of fear or devotion,\nOr any faithful humble warning,\nDid act as she pleased,\nTherefore openly, in the same place,\nShe punished was, that all might see,\nAnd began to weep and complain.\nAnd said, \"Lord, have mercy on me,\nAnd show me compassion in my pain,\nAnd do not displease Your highness,\nThat I, a wretched blind man of ignorance,\nHave greatly offended in Your sight,\nIn much unknowing and indiscreetly,\nEven amidst that mansion,\nAn angel bright descended from heaven,\nCommanding her at once,\nWith a devout heart that she should go,\nFull humbly in her best intent,\nTo the child for his support,\nAnd touch the hem of his garment,\nReverently and with great honor,\nFor he, in truth, is the savior\nOf all the world and of all mankind,\nAnd has the power openly to unbind\nAll those who call upon him meekly\nAnd devoutly approach the child,\nAnd Salome devoutly began to prepare herself,\nToward the child and fell on her knees,\nAnd said, 'Lord, who has the power of all,\nLet Your mercy on me be spread,\nFor to support me in this great need,\nThis wretched and punished man,\nAnd lost forever, save only Your grace,\nFor in truth, save only Your mercy.'\"\nI have lost my arm entirely because of my transgression\nAnd with that word, as she did embrace,\nTo touch the cloth that he lay bound,\nWithout more, this Salome had found\nRemedy and was made whole again\nSuddenly or she could see it\nAnd up she rose and may no longer feign\nBut in the street openly began to cry,\nHow the Lord that governs all this world may give,\nDescended is and became man,\nAnd while she thus in the street ran,\nTelling of the birth / & of the star also,\nAnd of her arm and of her sudden cure,\nThe people began to draw near,\nTo hear more of this adventure,\nFor in her speech some assured them,\nAnd that her words might be credible,\nAnd especially for them to see,\nThe star shone ever above the house,\nAlike fixed without motion,\nSo bright, so long, so joyous,\nThat all who had inspection,\nIn their hearts perfect and true intention,\nRejoiced and made light,\nAnd all this thing fell upon the night,\nOn a Sunday, my author will not lie,\nAs you may find if you choose to read,\nThe eighth day of January for certain.\nWhan marye example of maydenhede\nWas of age who so wyl take hede\nSixtene yere thys floure of nazareth\nAt the vysion of saynt Elizabeth\nPlaynly recordeth loke and ye may see\nAnd in this nyght of moste worthynesse\nOf crystys byrthe and natyuyte\nAs the gospel saith and berith wytnesse\nWhan the shepherdes with grete besynesse\nKepte her watche the longe wynters nyght\nVpon her shepe / an aungel with grete light\naMyd the felde to hem dyd appere\nAnd gaue hem comfort in her grete drede\nAnd bad hem be light and glad of chere\nFor I ad he shewe to you in dede\nA ioye that doth euery ioye excede\nThat fynally shal of al dysease\nTo al folke comforte be and ease\nAnd be to hem refuyte and socoure\nIn al myscheues and aduersite\nFor now this day mankyndes sauyour\nIn bethleme of dauyd his cyte\nIs borne in soth lyke as ye may see\nGoth and beholdeth how that it is falle\nAnd ye shullen fynde in an oxes stalle\nHow that he lyeth in clothis narow wounde\nThis yonge faunte with chere ful benygne\nThe whiche thyng when that ye haue founde\nThat all is truly a sign,\nAnd suddenly with laud and praise we consecrate,\nWith the angel, the whole chivalry of heaven,\nBy one harmony,\nFor joy thereof we begin to say and sing,\nGlory and honor in the heavenly sight,\nBe it to God eternally,\nAnd on earth peace and rest be,\nTo all those who of one unity\nThis high feast honor and magnify,\nAnd we each one with one melody,\nO mighty Lord, we praise and bless,\nAnd worship also with humble reverence,\nAnd glorify Thy high majesty,\nAnd give thanks to Thy magnificence,\nFor Thy glory and Thy excellence,\nO thou Lord God, / O celestial king,\nO God the Father, most mighty, founder at all,\nAnd God the Son, His child above eternally,\nChrist Jesus, born of this heavenly queen,\nO God also the chosen Lamb, so hidden,\nSon of the Father, without spot, all clean,\nWho takes away the world's sin and keeps,\nHave mercy on us of Thy great goodness,\nSince Thou Thyself in perfect holiness,\nAlone Thou art truly holy and no more,\nAnd Lord alone over all things,\nAnd worthy and highest also.\nO Christ Jesus, king of heaven and earth,\nWith the holy ghost in glory reigning,\nEternally one with the Father,\nThrough perfect unity,\nAnd who the angels with this heavenly song,\nThe birth of Christ had magnified,\nWith perfect gladness that was among them,\nTo heaven at once / again they have hastened,\nAnd the holy ones,\nWere soon gone to Bethlehem,\nWhere they found Mary, Joseph, and the child,\nLaid in a manger according to all,\nAs the angel had told them,\nAnd of the sight they were filled with wonder.\nAnd in their hands they felt,\nThat all was true that they had said before,\nOf the angel how a child was born,\nInto this world to save mankind,\nAccording to the record of old prophecy,\nOf which they gave such great joy.\nTherefore, they magnified God above,\nAnd praised Him.\nReturning them devoid of every sorrow,\nAnd Mary kept in her heart,\nAll that she saw,\nWord and deed and every manner of thing,\nThat befallen in this nativity,\nFul secretly pondering upon it.\nAnd prudently she governed herself, keeping her son with all her careful nurture. On this day, as Bonaventure says, A spouse from his chamber is gone, His chosen children through his benevolence In his church to rejoice them of Syon, By perfect peace and sincere unity, And he on this day has shown the beauty Of his face of excellent fairness, In whose honor this day of high gladness Was made the hymn the gospel also says, Our other joy and mirth to increase, Gloria in excelsis Deo And on earth this day a perfect peace Was shown to man without any less, And as Paul God's benevolence says, This day appeared in our humanity, And over this, as he also relates, God was this day in symbol, In earth honored in likeness of man, And he on this day included his deity In our humanity and briefly to conclude, This day also, if I shall not feign, Befell other things two, The most wonderful and marvelous That ever were seen before, Wherof no one by nature is capable, First, how God to save that was lost.\nIn earth was born a maid,\nAnd how a maid in her virginity\nMight also bear a child and a mother be\nThe things that pass and transcend\nReason of man by kindred likeness\nBut faith above must comprehend\nAnd embrace with perfect stability\nAnd make his ground upon the witness\nOf prophecy\nSo long ago began to speak and cry\nAfter the coming of this mighty king\nOur old woe and trouble to enhance\nTo whom David said in his writing\nO Lord, show to us thy face\nAnd we in truth only through thy grace\nShall be saved from all mischief and fear\nAnd also now in our great need\nSend to us thy comfortable light\nTo enlighten us lying in darkness\nAlso say with all his inward sight\nUp to heaven began his look to direct\nAnd said, Lord, of thy great goodness\nOut of desert send to the daughter dwelling in syone\nSend down thy lamb full of meekness and tenderness\nDominion\nOf the earth our sorrow to redeem\nAnd would God for our salvation\nThis mighty Lord to come down\nThe high heavens would break.\n\"And David spoke also this lord in the sauter to refine our sorrows, and said, Lord, in high heaven thy mercy make incline, And down descend, and let thy grace shine Upon us wretches in the vale of sorrow, And, Lord, do draw thy holy glad morn, Quoth Solomon, and show to us thy light Of thy mercy and reproof on our distress, And with thy virtues that be so mighty, That no man may count them nor express, Fulfill Syon and with high gladness, Thy people's hearts make to renew, That thy prophets may be found true, For out of the shell shall proceed anon The mighty king and lord of Israel, And now this day is corrupted out of stone, Without hands of that holy hell, Of which somtime the prophet Daniel In his book wrote so long before, To signify that there should be born At Jerusalem, where as a mighty king Shall come in haste his people to visit, And he shall bring peace in his coming, Of whom the power shall not be a little, For it shall last as he lists to write.\"\nFrom sea to sea and all the earth spread\nThroughout the world in length and breadth\nAnd Baruch commanded to Jerusalem\nTo be held in all his best intent\nToward the brightness of the sun beme\nAnd wisely look into the orient\nTo see the gladness that this day is sent\nDown to the earth now that Christ is born\nOf whose coming so many a day before\nSaid Isaiah and said in plain words:\nThe high heavens do your grace attend,\nAnd said also the skies should rain\nUpon the earth its moisture to show,\nAnd bid the ground also in few words\nTo open and thus this heavenly shower\nTo bring our ancient salvation\nAnd Jeremiah spoke also of this day\nAnd said aloud: God should make a way\nA rain of David fairer than flower in May\nWhich in freshness shall ever spring and spread\nAnd conserve Judah from fear\nAnd keep Israel in safety\nAnd he shall make judgment and righteousness\nUpon the earth of high and low degree\nAnd righteous men shall his name call\nWhen he comes to sit in the sea\nOf King David in his royal hall.\nAnd he before the priests all, both of Judah and Levi, shall choose new incense to sacrifice to God above for the great offense of the people and ignorance. With his offering make recompense, or the sword shall be whetted for vengeance. Even as it is remembered in Malachi in the same way, this child of life shall spring and arise, To all that love and fear him and are expecting him with all humility, on his coming he shall shed his light of grace at his nativity. Therefore rejoice, thou Bethlehem called Ephrata, Though thou art little named in Judah, For the mighty king and lord of Israel, And now this day is born out of stone, Without, Of the, In his, A child in truth without touch of man, Of a maid after his desire, That like a stone was you corned then, When he was born / of this high feast, Only to bear the crown / and the chest, In Babylon of the great image That made man first for wickedness, For now in truth comes the day.\nOf a prophet so long before,\nThis is clearly not a nay,\nIt is like a stone that looks right,\nWho by his wisdom and his might,\nAnd the virtue of the holy ghost,\nWas purified so clean of every cost,\nOf that blessed perfect holy hill,\nThat grows full of wholesome flourishing fare,\nFor out of her, that was in her heart and will,\nA perfect maiden humble and debonair,\nLike the dew of heaven does repair,\nUpon him always new and new,\nAmending ever the freshness of her hue,\nThrough virtue lasting always in one,\nOf the holy ghost, this day of Mary,\nWas purified the truthful angel's stool,\nWhom that prophet praises and magnifies,\nFor she this day was the glad sky,\nWhich the child of Elijah did see,\nSo pleasantly descending from the tree,\nNaked and bare on the earth,\nOf wholesome fate, and of earth's sweet sote,\nThat has shaded the comfortable rain,\nThe grain of grace for our alter boon,\nThat perched has even to the root,\nOf our Welfare, to make the levy's spring,\nFor she alone is the field flourishing.\nThat once gave such passing sweetness to Isaac when he was in old age,\nOf which he felt such inward joy that he thought he was renewed,\nAnd with a glad face to Jacob said,\n\"My own child and my dear son,\nThe great sweetness of the fresh odor\nOf your clothing enters me so deeply\nThat it drives from me all longing.\nSee before this a flower\nSprings up from your kin,\nWhich will spread such an odor\nThat the whole world will find comfort and healing\nAgainst every malady,\nAnd sovereign health in every sickness.\nSo this was no other but Mary,\nWho by dissent came forth from his side,\nTo gladden all our hearts\nOn this day on earth there appeared a flower,\nThe sweetest yet that man had ever beheld,\nExceeding the rose and the sweet-smelling flower.\"\nAnd sometimes the spouse spoke in the Canticles,\nWhen he saw it so fresh before him,\nAnd abundant in a temperate air.\nAnd it was so passing, how the balm of heavenly lychee's sweetness with sovereign sufficiency\nShows paradise, shedding its vapor early in the morning avoiding all grief,\nLike the fruit that is of such pleasure,\nThe garnet apple of golden hue,\nThrough whose odor the heart is renewed\nOf every one who may receive the eye,\nFor even like the golden rim\nIs plain and shining as you may conceive,\nIts color keeping ever in one kind,\nAnd does its pips in the scales bind,\nTo give comfort to the seeker in her access,\nJust as Marie our sickness to redress,\nThis day has borne the wholesome, holy fruit,\nThe fruit of life that with its sweet breath\nIs remedy and also chief refute\nTo mankind again the fire of death,\nFor as the grain of the garnet sleeps,\nThe strong axes and does the heat quell,\nRight so this day out of the golden scale,\nThe wholesome pip and the grain of life,\nChrist Ihesu first began to appear,\nAnd of Mary, mother maid and wife,\nThe golden garnet with its scales clear.\nBeing all whole and ever alike was born, in truth, to refresh the blue,\nOur old axes, and right as the olive,\nHis oil shedeth and branch leaves not tree,\nAppearing not in fairness nor color,\nSo very flourishing in chastity,\nThis day has born our ancient savior,\nThe oil of peace to end our longing,\nTo soften our sorrows and swellings,\nOf all our wounds when they smart,\nAnd now this day shortly to write,\nThis ballad of young Joseph the polymath,\nCrafted by the pour of all the trinity,\nWithin the closet of chosen chastity,\nPerformed and by no hand of man,\nAs Alexander cannot,\nWithin his book made in special,\nOn the cantica as you may read and see,\nThe cloth of purple most royal,\nHewn with cleanness of virginity,\nThis day has shown in our humanity,\nThe godhead whole, for by this cloth it is meant,\nOf our kind the free garment,\nAlso this day of Joseph the cannel,\nAmidst the field that does the virtue flower,\nWas gathered up by cleanness every part.\nWhom all that other worshiped and honored,\nIn chastity's clean chosen dwelling place,\nOf maidenhead this grain did grow by kind,\nWhen Joseph's brothers bound, the Bible described,\nHow it stood among them, each one by one,\nAnd all the others rose and worshiped it meekly,\nFor this Joseph saw this day alone,\nThe sun and moon and stars eleven,\nTo obey him on high heaven,\nAnd the true store of the holy grain,\nAs Guido was a sweet maid,\nIn whom truly was the sacred store and holy wheat,\nOf the seven years that brought forth abundance,\nFor on this perfect root virtuous,\nThe seven ears of grain so plenteous,\nThis day had grown to full perfection,\nTo save Egypt in its great need,\nAnd be its salvation,\nIn craft when it has need,\nFor this is the grain that fosters and feeds,\nWith full repast woman, child and man,\nAnd all his brothers dwelling in Canaan.\nIt is young Joseph, this Joseph the second,\nWho by his wit shall help and relieve.\nAnd Jacob made abundance of food, enough for morning and evening, so that the hunger did not harm his lineage in the seventh year. And just as Joseph, in his tender age, thought he saw high up in heaven a sun, moon, and eleven stars, and honored him with great devotion for his surpassing renown. This new Joseph, Christ Jesus himself, was honored with lowly submission, though he lay in an ox's stall. For both throne and dominion, he held the court above celestial. This high feast is for a memorial. The lauds song in the heavenly sphere, like David in the tabernacle, praises the Lord of the high empire. And with one voice, his birth glorifies him, who has with love kindled and set a fire. Seraphim therefore magnify him, between two beasts, though he lies on earth. Humbly through his humility, and now this feast of the nativity, the high angels and virtues all pray to him as they are accustomed to do.\nAnd let the sweetness of their notes all\nDescend to the earth where God's own son\nLies now, wrapped in his mother's arm,\nWhom she softly cradles with her holy arm,\nAnd with the fairness of his fingers white,\nShe does gently embrace,\nAnd in her heart does delight,\nHis tender limbs to wield and contain,\nAnd to behold the fairest face\nThat ever was engendered by nature,\nFor it was he - I dare well assure you,\nWhom she beheld with her meek eyes,\nThat from eternity,\nAnd one with him who can keep\nHis own word, which is all made of nothing,\nWhom a maiden has brought to mankind,\nThrough her meekness, the heaven and earth queen,\nThe royal staff of Judah to sustain,\nWhom Jacob, on his fatal day,\nWhen mankind should loosen his thread,\nWhich he had long delayed,\nAnd Lachesis or they would have it done,\nBegan to bless and thus to ordain,\nWhen all his brethren stood around,\nThis old gray with a very soft sound,\nO Judah, Judah, your brethren each one,\nShall praise and worship the great renown.\nOf thy estate, which shall be called\nThe proud one who denies this shall be called the lion's whelp,\nThe royal best, mighty to catch and take his prey,\nAnd proudly bear it home to his cause.\nMy son Judas in thy dreadful hand,\nThrough thy might thou shalt have victory,\nMagrath, each one who reverses thee,\nFor who shall more withstand or sustain\nThy kingly power to make resistance\nAgainst thy manhood and thy magnificence,\nWhich shall so clearly show and shine\nWithout any clouding,\nThe scepter of whom, in truth, shall never find\nTo be famous by report of low law,\nNor cease, nor in cover shrink,\nUntil a duke arises from thy kindred,\nWhom all the world shall obey and fear.\nThis, in truth, is to be sent\nFrom thy seat by succession,\nLike a king to hold his parliament\nWith his keys and his realm,\nAnd he shall be steadfast abiding and succor to every nation,\nAnd he shall bind his mighty stern steed.\nOf great force at the holy vine,\nTie his ass under the grapes' red shade,\nAnd he his stole, one who shines like God,\nAnd his pallet, by might of his manhood,\nShall wash in grapes that shall bleed deep,\nThe red blood deeper than scarlet hue,\nAnd thus arrayed in his new vest,\nHe shall be sterner to behold\nThan the streams of the light star,\nAnd fairer in the eye, manyfold,\nThan wine fined shining through a glass,\nAnd like you who come from so far,\nHis teeth shall be even smooth and white,\nAnd like Joseph in his testament,\nWhom he mentions before his death,\nWith full devout intent,\nHis presence as they kneel down,\nTo them rehearsing the great avision,\nWhich he had in Egypt gone before,\nIn the forest among the holly woods,\nHow that he saw twelve white hearts,\nLustily go in their pasture,\nAnd after that, as Lincolnesque as he pleased to write,\nHe saw of Judah born a creature,\nOf thought and deed a true maid pure.\nOf her he brought forth, spotless and clean,\nA most fair lamb to his inspection,\nWhose left hand held a fierce lion,\nAnd beasts all by one alignment,\nThat were on earth through cruel resemblance,\nA forcing them by shield in battle,\nBy fell malice this fair lamb to assail,\nBut before they could assail in fight,\nThe lamb's power made them to die,\nAnd they vanished through his humble might,\nThat man and angel when they saw this conquest,\nThey fell down and the lamb obeyed,\nSent from God this meek warrior,\nWho was born to be our savior,\nTo mankind and protection,\nTo slay the lion that he may not endure,\nAnd according to his desire,\nThis lamb of God clad in our armor,\nThis day was born of a maid pure,\nAnd lord of all here in a little cage,\nBy kin descended out of lineage,\nOf the worthy and mighty brethren two,\nAnd as a bud out of a stock growing,\nRight so this child from the side, and also,\nBorn of the blood to be priest and king.\n\"So entwined by succession of both, the generations grew, until the branches were run and so far gone by linear descent, until the kindreds were both grown into one branch to have its return, the right to levy in priesthood to succeed. And by just title, whoever wishes to take heed, to be king and bear the diadem, after his father and be successful, to worthy Judah of Israel to come, to be his prince and mighty governor, and from Jacob this burial and this flower, first sprang forth to Jesse until it reached, and so forth down until the buds were caught. The holy sides in a pure virgin bore fruit that shall save mankind. And now this day, the prophecy comes to an end, in Bethlehem within a little cave, kind and maid, such a thing, for this matter, no creature can justly combine by nature, for maid and mother, shortly speaking, in one person cannot be traced. For by kind, that one must avoid.\"\nBut in this case nature obeyed\nA maiden and gave up her right\nWisely advising, she was too weak in might\nIn this matter to hold a partnership\nWith her who was in face most benign\nWhen envy\nAnd humbly her quarrel resigns\nFor her\nThough she of kind is the empress\nAgainst her lord who made her so mistress\nThat she must need in every thing obey his will\nAnd be a minister to his desire\nSince of her might, he bears himself the key\nFor into her by no manner way\nIt is no wrong nor prejudice\nThough of a maiden without sin or vice\nThat was so holy and perfect found at all\nHe would grace descend so low\nTo take the clothing and mortal\nOf our kind to make a burial grow\nThat never was of man set nor sow\nBut with a word and the consenting\nOf a maiden a grace\nFrom Judas' stock this day began to appear\nWhen Christ was born of a maiden free\nAnd the father sent his son dear\nDown to the earth to make an unity\nBy perfect love and fervent charity\nEternally be bound that may not fail.\nFully assured by wedding and spousal union, between his son, his chosen one, and the holy church, perpetually last. In a chamber by excellence fair, of maidenhead that himself cast, The holy knot and the bond so fast, Were bound, and from that day for to term, Where the feast and the wedding were, On earth they hallowed and held, In a closet more clear than glass or any, For by record of patriarchs old, The chaste chamber was within adorned, With gold of faith, fair bright, borned, With charity that youth such clear light brings, To comfort all that are in presence, And with silver, depured out so bright, Through high wisdom of ghostly sapience, And all the guests, In moral virtue to show and shine, The closet chosen so clearly enlightened, That there may be no clipping of uncleanness, So fullsome light is there of perfection, For there the violets men may behold and see, Of clean intent and holiness, With roses strewn, in God to have sweetness, And with lilies of chastity, meant.\nAnd thereof, a color never false,\nLike purple, a sign of victory,\nIn this chamber full of reverent fear,\nThe chosen closet, the chaste oratory,\nThis day, in truth, the high king of glory,\nTo show his might, how he came to mankind,\nYours truly, our mother, the holy church,\nAnd like a spouse, he proceeded out,\nFrom his chamber, to rectify,\nAll that was wrong or in our kind amiss,\nTherefore, this feast to glorify,\nLong ago, to sing his psalmody,\nThe king dawdied, enthroned, did his harp,\nAnd with the tenors and the treble's sharp,\nHe to heaven began to enhance and raise,\nThis day of days most worthy and famous,\nAnd all prophets in their prophecies praise,\nThis noble feast / this gracious feast,\nAnd from heaven with melodious voices,\nAngels descended, softly they alighted,\nTo honor this holy night,\nThe night of nights highest of all,\nExcelling all in worthiness,\nFor in this world, no creature was,\nIn heaven or earth or truthfulness,\nOn land or sea that with great diligence,\nTheir devout ones did this night to honor.\nA hymn was born to announce, on this night, by every one,\nThe nativity of one most sovereign in degree,\nIn Bethlehem, a child was born from a pure maiden,\nAnd first in Rome, the city,\nHis birth was revealed most miraculously,\nThe temple wall and roof towered high,\nOf the famous temple in the town, to God of P,\nThe same night, to the ground it fell down,\nPlain with the earth, wasteland and dissolved,\nIn which temple stood the mighty statue of Romulus,\nAnd at its building, the story goes,\nOf this temple, they of Rome went,\nTo Apollo with humble sacrifice,\nTo have an answer in their best intent,\nHow long this temple, royal in its purpose,\nSo strong and steadfast in such a trustworthy way,\nThat it should last forever and endure,\nAgainst the consent of any creature or side,\nAnd he gave answer to one and all,\nHow this temple with its wide walls,\nWith its crests and battling royalty,\nShall ever stand without falling.\nUntil the time that a maiden child\nAnd they who first built it, were born.\nOf this answer, we gladly and firmly believe that this temple should ever stand. They thought it was impossible for a maiden, either on sea or land, to have a child, and so they named it. And it was called I, The Temple of Peace with its white walls, and with this name it was eternally named. And at the entrance, they wrote: \"But on the night that the truth was ended, when Christ was born of a pure maiden, this temple fell down long and green to fulfill the true prophecy of Apollo, who told them all this. And in that place, in worship of Mary and her son, the king of heaven and earth, stands a church, royal in building. And even like the self-same time, the great statue, long primed, of Romulus, who was deified, fell to the earth and shattered into small pieces. And though the Romans made him stellarized, his great head remained the cause. Of whom all the workmen made a tale. They forgave it many a day before, and truly until a child was born of a maiden, it would stand upright.\nThis great image and never his head incline\nBut he allowed upon the same night\nWhen Christ was born of a pure virgin,\nLike a worker did before design,\nAgainst the concept and the intention\nOf that he meant in his open vision,\nI find also that the skies,\nWhich of custom courteously the night,\nThe same time with a sudden sun,\nEnchased were, that it became all light,\nAs at midday when Phoebus is most bright,\nTo show truly that the sun of life\nWas born that night to end all our strife,\nAnd even then, as books also tell,\nIn very truth without any were,\nThe selfsame time in Rome was a well\nOf his streams passing clearly enter,\nTo look upon as any crystal clear,\nFrom his veins as it did boil,\nOf which the water changed into oil,\nThe same night / and to Tyre ran,\nSo large plenty that all might see,\nOf which well long before or then\nOpenly in Rome the city,\nSybille the wise who had sovereignty\nOf prophecy plainly wrote and told,\nThat the water of this well should\nThe same night change its color.\nIn this world was born the Savior,\nOn a day, as I find in scripture,\nIn Bethlehem of a pure maiden,\nThe same day, in the firmament,\nThree suns lustily appeared,\nEach one round and bright,\nCasting clear beams through the world,\nIn every man's sight,\nWhose courses held in haste,\nUntil they were joined into one,\nTo plainly declare to mankind,\nThat he was born in whom were found three,\nTo increase our joy and our welfare,\nFlesh and soul and also delight,\nBound together by solemn unity,\nThis day, the world was gladdened,\nAs also Innocent writes in his chronicle,\nIn Rome, the senate, in one accord,\nIn a consistory of affection,\nWhose attachment they had to her noble and mighty emperor,\nOctavian, the flower of worthiness,\nWere each one willing to deify him.\nAnd called him Immortalle, the one who had seen,\nA prudent man, he summoned at once,\nTo call Sybil, mirror of wisdom,\nHere to declare her prophecy,\nAnd define, without doubt or ambiguity,\nAs far as Phoebus shines now,\nIf there is anyone more powerful than he,\nOr equal to his degree,\nFrom east to west, in all this world I know,\nAnd this was done on the very day,\nWhen Christ was born in Bethlehem by miracle,\nAnd she wisely refused to delay,\nTo give an answer, making a small obstacle,\nUntil at last the end of her prophecy,\nAmid the emperor's chamber,\nStanding surrounded by many a senator,\nWas plainly, with cheerful face and bold,\nO emperor, lift up your eye now,\nAnd look yonder, and see the circle of gold,\nAround the sun which you are to see,\nAnd there behold, you may not deny,\nA maiden sitting of surpassing beauty,\nHolding a child in her arms twice.\nAnd yet, immediately upon seeing the child by clear inspection, without dwelling or hearing a voice from aloft to the chamber, behold and see with humble affection, this is the altar of the high heaven, set in the sun clear as any leaf. Wherefore, Sybil, immediately, and desiring not to tarry, thou crown above and the child obey, whose face the sun bright may not hide. And let now be all thy pride, and at one word she plainly began to tell him, the child's might surpassed his power, which thing when he understood plainly, of faithful will and whole heart entered, he knelt down and no longer stood, and with incense cast in the sincere, he worshiped the altar and the child most excellent of fame, and no longer usurped upon him the name, to be called again throughout the world and rightly, a god, since there is but one, and right away this noble worthy knight, through the world, his precepts spread far and wide, to provinces and countries each one, upon pain of death, that none of them all.\nBe hardy more, a god to call,\nHe well knew by signs openly, and evidence in particular,\nThere was one born more powerful than himself, and immortal,\nTo whom nothing on earth is comparable,\nOf all this world, high or low estate,\nAnd for this sake, I dedicate this chamber,\nTo marry plainly, this is no denial,\nAnd called also for this reason,\nA race,\nThe name abides and does not fade away,\nNor does it lessen the light of his brightness,\nThrough no eclipsing of forgetfulness,\nAnd the vigorous, rich vines\nThat time of year of their kind bore,\nBegan to flourish and bloom,\nAnd in place of vines,\nThe virtue that winter made bare,\nThrough constraining of cold in the root,\nNature made rise upon the same night,\nUpon the crop with fruit and new leaves,\nMaking the bows as lusty to the sight,\nAs fresh and as fair of color and hue,\nAnd as plenteous in renewing their color,\nAs in September when Bacchus has power.\nTo show his might in the year's time,\nThe lord and mighty king, who has lordship over grape and vine,\nTo whose might every manner of thing\nHeaven and earth must incline.\nCan bear branches with fresh, fine flowers,\nNew and old, though they be scant and old,\nIn frosty winter and in wet, cold weather,\nAs in summer when Phoebus is aloft,\nWhen Flora reigns in May and in April,\nAnd make blossoms to be as smooth and soft,\nAmid December when men for cold and chill,\nTherefore this feast freely at his will,\nThe night I mean of his nativity,\nTo show his might in earth's flower and tree,\nHe made the vines as you have heard me say,\nIn edgewise, for their boughs to shed,\nWhen they were most naked and bare,\nAnd out of season, who can prevent it?\nOf which night long ago I read,\nThat in Egypt the prophet Jeremiah\nOpenly in his prophecy\nTo the priests of that kingdom spoke,\nThat the idols of her temples all\nWithout rest, by miracle, should\nBreak their necks and fall to the ground,\nWhen a maiden in an ox's stall.\nThis text appears to be in Old English, and it seems to be a passage from a medieval play or poem. I will translate it into modern English while maintaining its original meaning as much as possible.\n\nHath she born a child, this thing shall ensue\nWhy then, in her wide temples, priests\nIn sincere faith and high credence\nSecretly upon a little stage\nOn his word, with humble reverence\nLet a maid create an image\nAnd in her arms, a tender-aged child\nDoing this in her pagan way\nAccording to her rites, a manner of sacrifice\nAnd on this horse, ever from year to year\nThey were intending when it would be\nUntil on a happy day, the king drew near\nThe noble, worthy, and wise Tolome\nWho, when he saw this, began to inquire\nWhy and wherefore the image was set there\nAnd each one of one accord\nGave answer, and would not lie\nIt was ordained from old tradition\nShown before through holy prophecy\nIn which they did faithfully perceive\nUndisputed, the horse shall not change\nOf the prophecy, a while though it tarry\nAnd truly, in conclusion,\nUpon the time of the nativity\nThe false idols in Egypt shall fall down\nAnd all to pieces, more than three\nTo show truly that he was born was he.\nOf heaven and earth that has the regal power\nAnd shall destroy all false idolatry\nI find also, as Carntence writes in his book Polycronycon,\nThat when Romans had excellence of high lordships so many a day ago,\nAnd the peoples and realms each one\n Stood unto them under low servitude,\nFrom year to year paying a tribute\nOf a customary tax to the emperor of thee,\nFor with the Romans and their allies,\nWhen they flourished in most felicitous times,\nDevised have, among their town in a most worthy place,\nA large statue feminine in face,\nMade of copper and brass,\nLarge and long and wonderful to see,\nAnd of entablature divided the compass,\nThis great image should be called\nGoddess of Rome and like a majesty,\nIn her right hand should also hold\nA large world full stern to behold,\nWhich should of roundness have the figure,\nTo signify that she most glorious,\nThe city has holy care\nAnd how by her they were victorious\nAnd upon this most excellent and famous,\nThey sought a workman and found.\nAnd through the entire town,\nAnd lastly find such one they did,\nWho passed all to work in essence,\nAnd was subtle both in wit and mind,\nTo work in metal, he said he would not fail,\nOf this enterprise that may so much avail,\nTo the city and shortly in this case,\nThrough his engine it was performed,\nSo royally / in the world no man,\nCould amend it in that same time,\nAnd to behold it, many a thousand ran,\nSo glad of it they were on every side,\nTil at the last one of true pride,\nPresumptuously began to cry and call,\nAnd said shortly, the legs were too small,\nSo great a work long to sustain,\nFor lack only of good proportion,\nWherefore immediately with sudden ire and ten,\nThe workman burned in his open eye,\nRebuking him of his presumption,\nAnd suddenly parted in his mind,\nAnswered again shortly as I find,\nAs if it had been half-ended in scorn,\nAnd said, friend, if thou canst understand,\nTil that a child be of a maiden born,\nI undertake that this work shall stand,\nThy bread is dull in water and on land.\nTo lack something you cannot amend,\nAnd the workman other than he thought,\nHas of this work said and prophesied,\nFor on the night when Christ was born,\nIn truth, it may not be denied,\nOf brass the goddess is broken and torn,\nAnd all the cost of the work is lost,\nIn sign only that the lord and master,\nAnd mighty king of the high empire,\nWas born at that time in the little town\nOf Bethlehem, of a pure virgin,\nTo whose power and dominion,\nGreat Rome humbly shall incline,\nFor earthly lordships must comply,\nWith all their pomp and lowly to him,\nWhen the power of this king is known,\nAnd of this time gone full many a,\nWise Sibyl called Tyb,\nSpoke to the Senate openly,\nHer dream explaining of the son's birth,\nWhich they saw all at once shine,\nUpon a night, each one diverse,\nTo them declaring plainly in her verse,\nThat each son in her visions,\nWhich in heaven were so bright and fair,\nSignify truly the generations,\nThat shall succeed diverse and contrary,\nOf which some shall vanish and appear.\nAnd of the bemes wax wondrously red,\nUntil the eight son shone,\nHis streams casting shadows as red as any blood,\nSignifying generation,\nThat shall be furious and wild,\nAnd full of rebellion to virtue,\nUntil a mighty champion arises,\nFrom the stock of Judah, who shall intimidate his tyranny,\nWhose mother shall come from the kin of the Hebrews,\nAnd issue from them, even like a flower from the root spine,\nAnd she shall be mother and virgin,\nAnd told them also in her prophecy,\nWhen she is born, she shall be called Mary,\nAnd she shall be chosen,\nMother to him who holds the most power,\nOf whom the birth and conception\nShall be entirely of the holy ghost,\nAnd he shall extend his great kingdom to every coast,\nAnd his birth she also foretold,\nAnd declared steadfastly,\nWhen he was born, he should be,\nBoth God and man united truly,\nAnd of the night of his nativity,\nTo them of Rome she told many things.\nAnd specifically what he should seem,\nIn that verse you may clearly see,\nThe beginning of Christ Ihesu,\nAnd of his name and great fame,\nAnd how she did welcome him,\nEach part of which they did not like,\nCertain priests of the Jewish law,\nBegan to grumble as they listened,\nAnd bade her silence her tongue,\nAnd threatened anger to put her down,\nTo no word she spoke or said,\nUntil she, in sudden ire, was aroused,\nAnd said, \"O Jews, blind with malice and ignorance,\nYou shall bear to him false envy,\nBe wicked rebels and obstinate,\nAnd always hold debate with him,\nYet shall he reign and be crowned king,\nWhen he is born in the heritage\nOf his father, who denies it not,\nAnd proceeds from your lineage,\nAnd of his coming there will be no delay,\nAnd told them plainly of the day\nOf his birth, before I can rhyme.\"\nAnd like his coming is the time,\nThe time of times, the time of life,\nThe time of joy and nothing more,\nSince he is born with such a fair face,\nThe golden world making to return,\nThe world of peace, the kingdom of Saturn,\nOf which sometime probably was his wife,\nAdelphus' daughter wrote in her life,\nThe time also that is authorized,\nIn her prophecy, where his coming is openly designed,\nI take record first of him alone,\nWho says thus: the Bible may not lie,\nHow in the hill plainly of Sion,\nJoy and health shall come both in one,\nTo mankind and salvation,\nWhere he sets his kingdom and his seat,\nBy which is taken the mighty region,\nOf worthy Judah, and he shall also be,\nSolace and help to Edom,\nCalled the hill, to joy both to obey his will,\nAnd Name hight Judah to be light,\nAnd bid him hallow his festivals principal,\nFor that shall newly inspire his sight,\nExalted is upon his royal seat,\nThat shall be both tower and wall,\nChief defense and protection,\nIn every woe and tribulation.\nAnd Abacuk making mention of his coming, when he wrote in the tree of the green box, his auspication, where he spoke plainly of his nativity and his shining clear and light, and of the horns that plainly began to say, I shall hold in my hands two, therein is hid my power and my might, That on my foot kingly I shall show, And of the hill he tells there a right, How I shall bow them and the crops hew, And also in words not a few, Of Ethiopia and also Madian, The tabernacles how they shall quake then, And full openly wrote of his coming, And bade look up clearly with thine eye, And of David a burial and the spring Shall be sustained to reign like a king, And he shall do through his worthiness, Doom in earth and also righteousness, And Sophoneth bad abide a while, Upon this day with devotion, For I shall gather out of every isle, Of each kingdom and every region, His people in one of high affection, And also there, as I make mind, From the sandy indes, They shall to me devoutly bringing, And do to me deep sacrifice.\nAnd the false goddess, through her working,\nWith royal might he shall also despise,\nAnd from her seas make them arise,\nAnd from the bonds of their dwelling place,\nOf true force drive them and enhance,\nAnd of his birth long or that it fell,\nIn a vision wonderful to sight,\nSpoke the prophet called Daniel,\nAnd said, \"I thought I saw upon a night,\nLike to behold as I,\nA son of man coming with a cloud,\nTo whom power, honor, and regality\nWere given perpetually to abide,\nAnd his kingdom by eternity,\nShall stand whole and not divide,\nWhich shall not pass away nor corrupted be,\nWhose coming also when I did see,\nThe holy prophet Ezekiel says,\n\"I shall order and prudently provide,\nAn herdsman to keep my sleep sure,\nTo wake the flocks every time,\nTo keep them wisely in to their pasture,\nAnd furthermore he does us also assure,\nThe holy prophet furthermore in his writing,\nSincerely affirming that there shall be a king,\nOf all peoples whose empire shall be one,\nAnd no longer divided into two.\nWhichever idol made of stock and stone,\nShall no more be polluted to ordain,\nFalse offerings to God that they show,\nAnd the prophet that is called is old,\nFull openly, he who lists to see,\nWriteth of his birth in a little sound,\nEven like as he was enspired,\nThat he shall move heaven, see and ground,\nAnd he that is of all most desired,\nShall come in haste like a king tried,\nFor joy of which holy Zacchaeus speaks,\nAnd sing, thou daughter of Jerusalem,\nBehold, a king shall come right anon,\nThat shall be,\nAnd his power shall free,\nAs far in truth as any flood or any sea,\nHolden her course as they with waves and wind,\nOut of her mother the great ocean,\nOf whose coming Malachy makes mention,\nWithin his book the Bible tells can,\nHow the name of him both God and man,\nShall stretch his streams without constraint,\nFrom that place where the sun shines,\nWhen it begins to dawn,\nAt the uppermost in the morning,\nTo the west where he goes under wave.\nBring back his chariot to the este where the lark sings for joy, only because his beautiful maids rise, and from his coming also amends are made. He says he will miraculously restore and also refine, on that day the mighty tabernacle of King David with all the regality, and this child writes also, \"When he is born, kings for fear will keep silence, and as on earth there is made a question of three things which were worthiest, King Wine or woman in comparison, each prays and holds as the best, and all this strife as Darius began to quell, Zorobabel without delay had preferred truth above all, and while they were still grieving over these three, each holding his opinion, Zorobabel, in right and equity, gave his commendation to woman, making mention of truth only in this way as he could devise, from woman first / truth must arise, which is the bond and knot principal of all virtue, it cannot be denied, and with such excellent royalty.\"\nWith God himself, who is next anointed,\nAnd for this is so greatly magnified,\nThrough the world of price and worthy fame,\nGod chose himself to bear the name,\nAnd with his mouth himself so lists to call,\nAs the gospel makes mention,\nAnd by the record of the prophet,\nGod descending to one conclusion,\nThis day on earth for our salvation,\nOf a woman in maidenhood flourishing,\nTruth sprang from mankind,\nAnd from heaven righteousness beheld,\nHow truth and mercy met in a maid,\nAnd thus is truth sprung out of a field,\nWhere the holy ghost the rain of grace set,\nTo make the grass grow that he from Judah fed,\nA pure virgin,\nThat shall be titled of the same line,\nThe crown of Judah to him accept at once,\nAnd undergo it as a champion,\nWho was bereft so many a day ago,\nFrom Sedechy away in Babylon,\nWhen that was made a transigration,\nBy the tyrant Nabuchodonosor,\nWhose cruelty last shall no more be,\nNow he is born who is rightfully heir,\nWho shall make better than Neomy,\nHis people of Judah for to have recovery.\nIerusalem, to redeem,\nThough Herod falsely does occupy,\nBy tyranny and no title of right,\nOf whom the kingdom shall not long endure,\nThe reign usurping by extortion,\nFor the lord of every creature,\nThis day has taken his just possession,\nIn Bethlehem within a small dungeon,\nHe and his mother, as they say, but alone,\nTo wait on him / other few or none,\nA lady, mine, whom God has made the richest,\nThou alone, all alone, to possess all riches,\nFor in this world none is the like\nOf royal plenty from the land of Mede,\nWhere the hills of gold are as I read,\nMay no treasure in his men raise\nAgainst thy treasure to counterpay,\nFor certainly, lady, thou alone hast all,\nThat within heaven angels desire,\nThe jewel rich, the treasure celestial,\nOf heaven's king of earth, lord and sire,\nAnd him that has all the whole empire,\nOf land and sea and the monarchy,\nThou hast, holy lady, to give,\nAnd as Augustine, the holy doctor, writeth,\nIn a sermon of the nativity,\nWe may truly say, as he biddeth.\nWith deep heart kneeling on our knee,\nO blessed lady, flower of virginity,\nWe pray each one from the well of our welfare,\nLike a mother, not sparing your milk,\nGive him plenteousness that is so plenteous,\nOf fullness, angels to feed,\nAnd give him sleep the gracious pabment,\nOf your papas let your condyte shed,\nThe sweet milk all about in bread,\nMaking it gently to appease,\nOn his fair, tender limbs small,\nGlad may you be who so will vouch,\nWith his soft, round lips light,\nTo have pleasure thy breasts for to touch,\nOnly to suck thy blessed papas white,\nAnd that he lists so godly to delight,\nFor his play to have so much bliss,\nEver among thy holy mouth to kiss,\nAnd suddenly with childlike cheer joyful,\nThen at once thy white neck to embrace,\nWith his soft, tender arms round,\nAnd then at once fall on thy face,\nAnd from his eyes filled with all grace,\nA beautiful look to the ward incline,\nAnd so forth his checks lie to thine,\nAnd with his fingers, mouth, and eyes touch,\nHis small paws on thy checks lie.\nHis young face between your lap and hold him still with all his busy pain,\nAnd grip him fast with his two hands,\nFor there was his heavenly repast,\nYour young son when he wishes to break his fast,\nThere was his food and his nourishing pure,\nSincere selector of his sustenance,\nThe tonic of life that ever endured,\nAlways fresh to his pleasure,\nWith sacred liquid of holy abundance,\nWhich none but he may touch or approach,\nFor it was set only for him as a brooch,\nFor in that liquid is full remedy,\nHoly refuge and plain medicine,\nAgainst the venom brought in by envy,\nThrough false engine and malicious serpentine,\nWhen the snake made Adam to dine,\nOf the apple that was intoxicated,\nFalsely with God to make him debate,\nBut now the milk of your two breasts,\nBenign lady, is to us a trial,\nWithin your breast springs from a vein,\nAgainst death to be an obstacle to us,\nOh, how it is a passing high miracle,\nThrough God's might / & by nothing else,\nOut of a breast to see two small wells,\nOf a maid springing as a river.\nTo you, him who is king of all,\nO lovely lady, heavenly bottle,\nWhen we are in need and call and cry,\nGrant us some drop of grace from on high,\nAnd make a ready way,\nWhere you alone bear the key,\nAnd let there be no scarcity of grace,\nLady who art the well of grace,\nFor today on earth is born the true God of heaven, earth, and hell,\nWho has come down to dwell among us,\nAnd has taken from our mortal kind,\nAn end to all our woe,\nSometimes from heaven,\nTo refresh the hungry in their need,\nAnd to provide for those in the desert,\nWhen Moses led the people,\nBut today on earth a humble maid\nHas brought manna new to all that are true,\nWhich to the angel is the food of life,\nTo man a repast of joy and gladness,\nChief comfort and restorative,\nTo all the weak oppressed by sickness,\nO lady, mirror of meekness,\nBenign flower of womanhood, the well,\nIn this desert where we now dwell.\nSend thy manna of sovereign hearts' healing\nTo our comfort and consolation\nLet us feel thy grace in mercy's embrace\nFor our refuge and refreshment\nIn this valley of confusion\nLet the grace from the skies rain down\nThe manna of life that we may attain\nFor thou alone art\nTo all who have no refuge or connection\nThis day also of mercy, the river\nFrom which all grace to mankind flows\nThe star also that brought forth the sun\nThe sun of life on earth to dwell\nO Maiden, O Mother, O Daughter of thy Son\nWho, in truth, was both two but thy self alone\nFor who is he that can remember?\nFirst or last, late or soon\nSo bright a sun springs from so fair a moon\nSave this day the sun of life most shining\nFrom all arrows and thee, a maiden pure\nWithout eclipsing or dimming of thy light\nFor thou art both mother and maiden both\nIn this bright vand\nO fair\nThat hast this day God and man also\nIn Bethlehem born against the grey morning\nThe night to banish all our old sorrow\nNow fair\nSpringing light of Nazareth.\nChosen chamber of wise Solomon,\nFlower of the field sweetest on high and in the heat,\nOf whom all virtue saves men from death,\nOf Syloe the water also purifies,\nWhereby Naaman's leprosy was recovered,\nPraise and glory of Jerusalem,\nThou art named, and of Israel's joy,\nHoly cistern, this day of Bethlehem,\nThe thirst of David to the sand's distress,\nOf Paradise the well in truthfulness,\nFoyson that flows into various realms,\nThe soil to make amends with its sweet streams,\nThe land also of promise,\nThat milk and honey both in fear show,\nThe soil and ground of our salvation,\nWith its herbs that foster and feed us,\nNow blessed maid, whose mercy ever needs,\nAlso those who live in thy service,\nThis high feast so for us decrees,\nThat in honor of thy son dear,\nWe may from heart sing and pray,\nAnd let the streams of thine eyes clear,\nThy servants / O lady, my convey,\nTo continue fully until we die,\nThem to serve with heartfelt love and fear,\nAs most pleasing to thy womanhood,\nAnd this feast of feasts principal.\nCalled the feast of the nativity,\nMake love and peace to reign over all,\nAnd hearts joy with perfect unity,\nVoid all discord and let no rancor be\nIn hearts closed by malice or enmity,\nBut of thy grace so govern us and give,\nThis high feast in which thy son was born,\nNow this midwinter night with full affection,\nWhile Phoebus shines in Capricorn,\nWe may the serve with all devotion,\nAnd lady mine in conclusion.\nNow this month that's called December,\nUpon thy servants faithfully remember,\nWhen Janus bifrons in cold January,\nWith frosty beard entered the year,\nAnd Phoebus' chariot nears Aquarius,\nHis watery temples before the fire,\nWhen his light was pale and nothing clear,\nAnd from him late was passed Lucina,\nThe same night as I saw her shine,\nAurned new with beams glad and merry,\nOn the heaven and cast his streams down,\nI began to remember the high fiery,\nThat's called the circumcision,\nHow it befell then by revolution,\nBy just accounting in the calendar,\nThe first day of the new year.\nOf this feast I intend to write,\nAnd first to the gospel I attend,\nOf this day how Luke chooses to describe,\nThough he speaks but a little, and is brief and concise,\nYet of this day high and glorious,\nHe writes plainly and says how, on the day after the nativity,\nWhen eight days had passed,\nThe child was brought lowly to the temple,\nAs the law of the Jews had decreed,\nFor the eighth day to be circumcised,\nAnd he obediently submitted,\nAnd with a sharp stone knife,\nHis mother looking on with pity,\nThe child was circumcised there immediately,\nAnd all around the red blood flowed away,\nAs Bonaventure says,\nAnd for the pain he endured,\nAnd for the sharpness of the sudden pain,\nThe child wept, that pity was to him,\nWherefore his mother, with a true tender heart,\nBurst into tears and could not restrain herself,\nAll around her eyes were clear,\nWhen she saw him whom she loved so young, so fair,\nTo weep so for sorrow,\nBut he at once, in all his passion,\nFor all that he was so young in years,\nIn manner he had compassion\nTo see his mother weep in her rage,\nAnd placed his hand upon her face,\nOn mouth and eyes passing kindly,\nAnd as he could, made a sign\nWithout speech to stop her weeping,\nThat came to her from maternal pity,\nAnd she fully understood his meaning,\nFrom point to point, and then looked on him,\nThat was so fair to see,\nAnd considered his features by and by,\nAnd in her arms took him up,\nAnd prayed him be still,\nAs is the manner of mothers,\nAnd he in all obeyed her will,\nThough he were growing and beginning to change his cheer,\nAnd on his checks in all that ever she may,\nFully maternal the tears wiped away,\nAnd like of all kinds as it is decreed,\nThat Christ Jesus, who so lists to see,\nIn four manners was truly circumcised,\nFirst of his father at his nativity,\nWith the knife of willing poverty,\nAnd now this day which is not feigned,\nAlso with a knife by the law ordained,\nThe third manner you may also consider.\nWith the knife of great adversity,\nFirst encountered when he arrived here,\nTaking for us humanity,\nAnd lastly, with full cruelty,\nHe suffered circumcision\nUpon the cross during his passion\nPay heed to the following four ways,\nChrist is chosen by good inspection,\nIn this world without any fear,\nAgain he suffered circumcision,\nThe first is made by false detraction,\nWhich takes away both friend and fame,\nAnd the shining of her good name,\nThe second is by false tyranny,\nOf those who have no conscience at all,\nBut takes away by cursed robbery,\nUnrightfully her temporal goods,\nThe third is most mortal,\nOf heretics who falsely disobey,\nThe church and our faith,\nThe fourth is made by effusion of blood,\nOf tyrants who slew the body,\nWhen they stood against the faith in malice,\nTo execute her venom by death,\nTo make martyrs to yield up the breath,\nWhom Christ Jesus eternally in glory ordained,\nA palm of victory also for five times,\nChrist in his manhood.\nShall his blood be shed by effusion,\nAnd alter first when he bled,\nOn the day of circumcision,\nAnd next before his passion,\nOn the hill for anguish when he sweated,\nThe red blood which wetted all his body,\nThe third time his blood most virtuous,\nBegan to run out by many a cruel wound,\nWhen that he was this king most gracious,\nOf the Jews, to a pillar bound,\nThe fourth time also, as it is found,\nHe spent his blood for our alter good,\nWhen he was nailed high upon the cross,\nAnd alter last when longus a ferre,\nThrough his heart plainly as I find,\nOn Calvary he was pierced with a spear,\nThat blood and water as books remind,\nBegan to stream down to his eyes blind,\nBy whose virtue alone this pagan knight,\nOnly of the spear's point had his sight,\nAnd in books also as it is told,\nHow the cross\nWas by an angel in an urn of gold,\nBrought in a vision,\nAnd be anon of great affection,\nFor this miracle for the excellence,\nMade it be kept for great reverence,\nAnd at Avila,\nFull many a year by revolution,\nIn a church truly of Mary.\nBut clerks have an opinion That the day of resurrection, When Christ Jesus rose from death to live, The same returned as blue To the place where it came from Then, since it was truly, As I find, Of his manhood partaking in it And a part longing to his kind Though it be so that books record That in Rome it is yet preserved And year by year when this feast is served In a church which men of custom call Sancta Sanctorum of old foundation The same day there the priests all Solemnly When all the people go on procession Fully, From year to year there they sing & read And furthermore the story does devise The same day right forthwith anon In the temple as they circumcise Him, He was named Ihesu By the angel told and said before To his mother or that he was born And to recall the great worthiness Of this name which may not be described My wits are so dull with rudeness And in the chain of ignorance guided That I alas of knowledge am deprived.\nThrough lack of wit in any manner wise,\nTo understand such passing high enterprise,\nThis is the name who can discern,\nMost excellent and most dignified,\nThe name of names, sacred from eternity,\nAs Bernard says, he who wishes to see,\nFigurid first unto Joshua,\nThrough his knighthood, when he should lead,\nThe people of God to save them in their need,\nFor this is the name that hearts most desire,\nFor therein is so passing sweetness,\nIt may bestow grace and inspire,\nAnd with abundance of all goodly riches,\nIt is comfort and solace in sickness,\nRefuge also, rest and remedy,\nTo all who feel malady,\nAgainst langor, the best medicine,\nIn all this world that is or can be found,\nFor this name is so heavenly and divine,\nThat hearts that seek it have an abundance of health,\nIt heals sores, it is he,\nAnd saves man from many a sword and spear,\nWherever they ride in land far or near,\nIt is first written in the book of life,\nFor worthiest and most reverent,\nAnd it is also the best preservative,\nAgainst the assault of violence.\nOf wicked air to void pestilence,\nAnd from the death they that complain sore,\nOf his virtue to health it restores,\nIt is also true salvation,\nTo all that be in poverty and need,\nIt is defense, it is protection,\nIn each parish and in every fear,\nIt is also the reward and the measure,\nIn them that are in exile of outrage,\nRepear final of her pilgrimage,\nThis is the well with the four streams,\nWhereof writeth Bernard in his sentence,\nThat through the world refreshes all realms,\nIt is so holy and of such excellence,\nThe first is called the stream of wisdom,\nOf which the flood most purely abounds,\nAnd righteousness he names the second,\nAnd the third is called holiness,\nFor it excels in perfection,\nThe fourth also, as I can express,\nIs the flood of our redemption,\nAnd of the first in conclusion,\nOf which the streams are so fresh and fine,\nWhoever looks for right is whole our doctrine,\nAnd of his right to make mention,\nThe holy well ever flows and flees,\nWith mercy mixed and remission.\nBefore his dominion, his ire for to let go,\nAnd of the third, the water is so sweet,\nBy good example, he who can discern,\nIn virtue always how we shall govern,\nAnd of the fourth, to speak in particular,\nIs all our health and salvation,\nFor therein is our remedy final,\nAgainst death and full protection,\nWhose blood sprang out of Christ's passion,\nAnd he that lists by water to tame,\nShall find it closed in the same,\nOf perfect riches it is the resource,\nWhich may not waste but like abide,\nThe fire it quenches also of envy,\nAnd represses the boiling of pride,\nAnd through meekness sets yeas a side,\nAnd he that has this name in remembrance,\nHim the spirit of sloth may do no harm,\nIt is also the mighty power fair,\nAgainst despair and desolation,\nCrystal shield of Pallas for despair,\nTherefore avoid the foul abuse,\nAnd he that makes his invocation,\nTo this name with heart of steadfastness,\nIt yields him strength and also sureness,\nThe cruel fire and burning to withstand,\nOf lechery and all temptation.\nIt is refused for free and also for bonded\nThose whose virtue was to King Solomon\nLong ago in divine oracle revealed\nAs I find shown by miracle\nThis is the name of the prophet specified\nIn her writing and in her old books\nOf apostles most highly magnified\nBy whose virtue they told the truth\nThis made also martyrs bold\nAnd mighty like champion scorners\nWith steadfast heart to suffer their passions\nBy this name they were victorious\nIn her torment, patience to have\nThis is the name that Ignatius\nHad in his heart deeply engraved\nWhereof the tyrant became sore abused\nWhen he saw his heart cut in two\nAgainst sin and knightly to wage war\nIt is the feast and the figured food\nOf maidenhead and virginity\nThe oil of grace wholesome to all good\nWhich in the lamps of perfect chastity\nBurns so clear with love and charity\nThat worldly winds boisterous & blowing\nCannot quench the light of its shining\nThis is the name that most inspires melody\nUnto the ear and the sweetest sound.\nIt is the name of heavenly harmony,\nTo void out sin and all temptation,\nWith full accord against division,\nIt causes hearts no longer to debate,\nThose parted being with the worst of hate.\nThis name is the joy of sorrowful in distress,\nEternal medicine of them that live,\nSalute unto them that labor in sickness,\nVesture in cold to them that clothe misery,\nSovereign repast for the hungry to know,\nTo escape the cruel violence\nOf needs sword sharpened with indigence,\nChrist is the name of truthful sacrament,\nFirst given of holy union,\nAnd He was called first for this intent,\nFor He should make oblation for man,\nAnd for He came for our salvation.\nHe has of Jesus worthily the name,\nI find in old books aniquity,\nIn His writing as clerks list express,\nHow there were four persons of degree,\nSome anointed for her worthiness,\nSome for manhood and some for holiness,\nWith observation and solemnity,\nAs was convenient to their degree,\nProphets priests and they that bore crowns,\nAs worthy kings of every region.\nAnointed were mighty champions,\nWithin palaces through her high renown,\nOr in campfields, hardy as a lion,\nEnter some quarrel to dare,\nSingularly by their enterprise,\nAnd Christ was also, for this reason, as I prove,\nFirst prophet by divine revelation,\nAnd by his doctrine most worthy of belief,\nAnd he was also the mighty champion,\nWho singularly for our salvation,\nFought with the devil and gained victory,\nDespite his might and won the palm of glory,\nAnd he was a priest man to reconcile,\nThat banished was from his heritage,\nWhom a serpent falsely drove out,\nFrom false malice in a sudden rage,\nAnd he was born only by lineage,\nTo be a king and by power eternal,\nWhen he is crowned, his people to govern,\nNow Christ, Iesus, true priest and king,\nAnd for mankind, most worthy warrior,\nProphet also and truest in living,\nBe thou our help / be thou our solace,\nAnd like a king be thou our governor,\nAnd champion to help us in our need,\nAnd like a prophet to wish us and advise,\nO Christ, Iesus, cry out:\nFrom day to day to help us and deliver.\nAnd of thy grace, deliver us\nOr that thou dost prove thy righteousness, have mercy on us\nLet pity first move thee to mercy\nAnd for thy sword of vengeance, threaten us not\nLet truth embrace thy righteous judgment\nFor thou art our pillar, our help\nAgainst despair, our sustenance, our strength, our might, our refuge\nIn each peril, to save us from danger\nThou art our force and our sustenance\nAnd in mischief, when fear would assail us,\nThou art our shield, thou art our support\nThou art mighty and thou art meek also\nThou art righteous / and thou art merciful\nLamb and lion called, both two\nAnd king whose reign is immutable\nTo repent, not by rigor but mercy\nAnd ever before in pardoning thy law\nPeace to prefer or right his sword may draw\nAnd to bring the lost sheep again\nOut of desert into his pasture\nThat was errant idle and in vain\nO Christ Jesus, of thy benign cure\nMore ready ever to save and to heal\nAll that are sore, and scabbed also with sin\nRather with pity than with red retribution.\nNow you who are the true and rightful king,\nHe who is goodly and able to rectify,\nAnd master of mercy, all our miserable sins,\nO Christ Jesus, well of all sweetness,\nLord of pity and lord of righteousness,\nHave upon us this day compassion,\nThis high feast so noble and so worthy,\nWorship and hallow the divine deity,\nAnd be to us graciously and kindly,\nWho today are marked with the sign,\nAnd the character by the law ordained,\nIs truly so and not feigned,\nAnd so, as you who never did transgress,\nThrough your meekness and lowly submission,\nWould suffer this day for our offense,\nGrant us circumcision,\nSo cut from us all temptation,\nOf worldly lust and make the flesh to serve,\nThe spirit until the body endures,\nAnd grant us grace to live chaste and clean,\nO Christ Jesus, while we are here,\nThrough the prayer of that heavenly queen,\nWho is maiden and mother also in fear,\nWith her help, grant us this new year,\nSo prudently with virtue provide for us.\nOur vices we circumvent\nAnd Christ Jesus we pray unto Thee,\nLet Thy name be our defense, whether we ride or go,\nIn every peril and each adversity,\nAgainst our mortal foe,\nTo make them stand still as any stone,\nAnd all that falsely cast us to worry,\nMake her malice meekly obey,\nTo Thy name and make them stand all back,\nOr they have power to haunt us cruelly,\nAnd wicked spirits so horrible and black,\nThat are busy waiting for us day and night,\nLet Thy name drive them out of sight,\nAnd in our forefront when we invoke Thee,\nMake us of grace her malice to oppress,\nFor to Thy holy name we commend,\nOur life, our death, body, heart, and all.\nO Christ Ihu, O Lord Immortal,\nPraying to Thee when Thou wilt have us,\nTo save us all from eternal shame,\nWho have full faith and whole trust in Thy name,\nThou Lord, whose light descends from so far,\nThrough the roundness of the spheres nine,\nWithout Thee, Phoebus nor any star,\nIn heaven has power to shine,\nLet now Thy light dispel my darkness,\nAnd through Thy help, may I complete my style.\nSomewhat to say of thy epiphany,\nAnd let my breast be near, Lord, be dew'd,\nDown with some drop from thy majesty,\nThat was this day by a star shown to three\nKing's worthy, who on this night of thy nativity,\nFirst beheld the bright beams clear\nOf this star on the heaven's appearance,\nFrom whom the spring was not hindered,\nOf fortune nor sudden adventure.\nFor many a day or this thing befell,\nAnd many a year by record of scripture,\nWith a waiting and wonder beseech,\nIn very truth as I remember can,\nA certain kinship toward the ocean,\nWhich of the stock and the line came,\nWhoever looks in books from afar,\nAnd of the blood of old Balaam,\nThat sometime had with his ass war,\nThe which said there should rise a star,\nOut of Jacob and from Israel,\nAlbeit he thereof no time could tell,\nUpon whose word fully in believe,\nThere should arise such a star's light,\nWere twelve chosen to prove the truth,\nWithin midwinter ever from night to night,\nWhen in aquarius Phoebus shaded his light.\nFor when this star in heaven arose,\nAnd these twelve were of kindred, as I have told,\nThat year by year should take heed\nOn a hill beside a little well,\nAnd there in fear a certain space dwell,\nAnointed and bathed in white clothes,\nAnd they of custom spoke but little,\nBut in prayer and certain rites used,\nThey must wake and wait in particular,\nAnd none of them lightly to be excused,\nUpon this hill named Victoryall,\nAnd if one did, his son should occupy\nThis place committed during many years,\nFrom antiquity.\nMeaning circular,\nAnd each year were certain days three,\nChosen and selected by good election,\nOf this star with its limbs glad,\nWhich Balam said should alleviate her sorrow,\nAt its rising,\nTo show its light in every shade and shadow,\nWithout wresting or drawing to decline,\nUntil at last for the same reason,\nTo see this star most famous of renown,\nOn the heaven when it should appear,\nThe worthy kings as mentioned.\nUpon the hill, go gather near,\nFor those who wish to hear\nWere of the stock of Balaam descended,\nTherefore, of sorts, the hill they ascended,\nAs fil on them by custom to succeed,\nAt a certain year by revolution,\nAnd on this hill eastward they took heed,\nBy good advice in her inspection,\nThe same night of the Incarnation,\nWhen Christ was born in Bethlehem of Mary,\nThe same our / the star they espied,\nOf new rising in the orient,\nFull lusty, of whom the beams light,\nBegan to enlighten all the firmament,\nFrom east to west it gave so clear a light,\nThat of the streams every manner of creature\nWas astonished at their brightness and shine,\nAnd to the eye, persistent in its sight,\nThe which star drew its course of right,\nToward the hill like as books tell,\nWhere the kings the long winters' night\nDwelled solitary,\nAnd there alone upon her knees fell,\nAnd thanked God with all her heart's lust,\nWhich hath not defrauded them of their desire,\nAnd all that night to gather as they woke.\nUpon this star that shone so fair and clear,\nAnd suddenly upwards as they looked,\nThey saw a child above the star appear,\nSo young, so fair, in a golden sphere.\nFully royal he stood, and above his head,\nA large cross that was of blood, so red.\nThe child spoke to them at once, above the hill,\nWith voice and cheer benign, and bade them fast,\nTo go to Judea, just as straight as a line,\nAnd follow always the star for a sign,\nThat shall bring them to that region\nWhere the king most worthy of renown\nWas born at that time to have the royalty\nOf Jews' land of true dew right,\nTo whom the star did specify,\nWhen he was born with his clear light,\nAnd they, anon, when they had passed by,\nThe next morning no longer wished to delay,\nBut toward him they cast themselves to ride,\nWith great array and royal apparel,\nAs befitted their worthiness.\nThey equipped themselves, and for them to fail,\nThey would not dare, to do honor to his nobleness.\nWith them they took gold and great riches,\nTo spend and give, and also for they meant.\nWith great haste, the child was presented,\nAnd they departed, unwilling to delay.\nThrough many lands and diverse realms,\nEach on a swift dromedary.\nThey passed, having covered many miles,\nWithin a little while.\nIn the space of thirteen days,\nGuided only by the star's shine,\nThey entered Jerusalem,\nThe chief city of Judah.\nConveyed ever with the bright beam\nOf the star that was so fair to see,\nAnd when they approached the city,\nNot astonished, they asked in audience,\nWhere is the king greatest in reverence,\nBorn of Jews, to bear the crown,\nWhose star we have seen in the east,\nThat from heaven casts his streams down,\nWhich all the world beneath the firmament\nRejoices to see, and we with one intent,\nHave brought forth from our country,\nHim to honor in his royal seat.\n\nUpon learning of their coming,\nHerod was troubled, and so was the town,\nAnd he summoned at once a convocation,\nOf all the priests dwelling around.\nTo know clearly and be certain\nOf the place where Christ was to be born,\nAnd they told him the truth there,\nIn Bethlehem, as it had been written long ago,\nThey found out in old books,\nAnd they unfolded to him, point by point,\nAs Matthew relates,\nRead his gospel and you will find it there,\nAnd then Herod called the kings in secret,\nAnd entered the matter privately,\nHe inquired and asked urgently,\nAnd about the star also later,\nHe asked them and with few words,\nHow and in what way it had first appeared,\nAnd when they had told him every detail,\nThey departed from his presence.\nBut first he\nSought diligently to find the child and his mother,\nAnd when they had paid him reverence,\nHe charged them under fair words,\nTo return home through all the gates,\nTo give him clear information\nAbout her exploit and the child also,\nAssuring them falsely that\nHe himself would soon go to the child and his mother,\nTo worship him, and all under colorable pretexts.\nAs the worm, or serpent under flowers,\nDares shedden her venom and then suddenly,\nAt once when they are unaware,\nThey sting and show her cruelty\nAnd her venom under flowers' fair\noften is hidden till they may appear\nJust so you serpent full of iniquity,\nFalse tiger full of doubleness,\nUnder fair color of humility,\nYour venom and falseness,\nO thou tyrant root of wickedness,\nThou Herod of mortal malice,\nWhat thinkest thou, him that knows all,\nTo deceive with thy sly wile,\nWhat can sugar put on gall's face,\nWhat thinkest thou the kings to beguile,\nAnd from malice bring them in a train,\nOf whose coming though that thou disdain,\nIt may not help plainly,\nFor of thy purposes plainly thou shalt fail,\nFor by grace they shall overcome,\nDespite thy might, all danger pass,\nFor though that thou with honeyed words\nMaliciously upon her death compass,\nThey shall escape despite of thy face,\nFor all the conjecture of thy princes' wise.\nAs the story shall soon reveal.\nAnd so with venom in his heart, he looked\nHe gave them leave to pass through his realm\nIn her repair, him casting to\nIf they return again by Jerusalem\nAnd so the star brought them to Bethlehem\nAnd line right the children's head above\nWhereas he lay still, began to hush\nBut who the joy could tell or end\nOr with his mouth the mirth express\nOr who can plainly with his pen write\nThe great bliss or the gladness\nWhich they made in sincerity\nAfter her journey and her long way\nAbove the houses when they the star see\nThat clearly certified to them\nWithout more the children's dwelling place\nAnd they at once began to hasten\nWith lusty heart and glad of cheer and faith\nTo alight down in a little space\nThey made them ready and with reverence\nThey entered in / and came into presence\nWhereas the child most worthy of degree\nWas with Mary in an ox's stall\nAnd humbly the kings all three\nForwards they went toward the stall\nAnd brought her treasures and their gifts all\nAs reverently as they could devise\nAnd she presented herself in her best way, like every other, making their present with all humility, like her age, as brother after other. They gave him gold, frankincense, and myrrh, according to the custom of Perce and Caldee. For when kings present, such gifts are taken. And this was done with great generosity and abundance. In her presentation, there was no scarcity. For they had all sufficiency from riches. Therefore, they cast, with devout obedience, of their treasure or that they departed, a part for him. Gold is paid as tribute, as it is found in antiquity. Therefore, the kings, for a customary suit, claimed that they ought to give him in true devotion. They brought him gold out of her country and gave it to him without repentance. Holy in heart for a recognition, and frankincense also as clerks can devise. In conclusion, to God only should sacrifice be made, with a contrite heart and devotion. Therefore, to him, for an oblation.\nThey brought Frank to signify that he was both truly God and man, and in all things they would obey his highness with all their best care, in token that he would die for mankind. They brought myrrh to his sepulcher, for he most endured death as a man. And with his blood shed in his passion, he made redemption for our transgressions. In Frank, he who can discern is understood to be speaking of his high majesty, which is eternal, and also his great deity. The gold signifies his great dignity, and myrrh declares to us all of his humanity, that he was mortal. Gold signifies the fervor of love that he had for man, and Frank signifies the sovereign excellence in holiness in his conversation. Myrrh also, this day the offering was longing only to his humanity, and thus he was without any fear.\nBoth the king and priest, as I discern, were a mortal man in the earth for our sake. In gold also was this most glorious metal figured as his high deity. In France, that is so cordial, the soul also of Christ was most perfect in degree. Myrrh signified through his dignity. His flesh, which by disposition may never suffer corruption, and of these gifts passing reverently, was full of mystery and heavenly privacy. When they had made their present to the child sitting on her knee, and with great awe they began to behold and see before they removed from that place, his godly countenance and fair face. Considering his features by and by, with great insight and humble intention, and always the more they looked closely, the more they thought in her inspection. They always believed, as in their reason, that though kind and God had set in one figure the beauty whole of every creature, it might not compare to his fairness, neither could it parallel. For he who is above nature rich, has made this child fairest in particular.\nFor in his face they hold all\nThe whole beauty and fairness also, both heaven and earth combined.\nTherefore, no wonder they delight most passionately in him.\nFor they in their hearts rejoice not alone,\nBut on him to look they have liberty.\nFor evermore they are more plainly in his presence,\nThe part of heartfelt joy in them is kindled in desire,\nAnd of one thing good they took great heed,\nHow the child demurely cast his sight toward them,\nAnd godly began to look on their faces with his bright eyes,\nAnd how he put his arms rightly, making a gracious sign\nTo them of thanks, with a benign countenance.\nAnd of his mother they inquired much,\nConcerning his birth with humble affection.\nShe answered most femininely of countenance,\nFull prudently to every question,\nWith a demure and cast down look,\nWith all the port of womanly cleanliness,\nHerself denying chiefly with meekness.\nO she that was the queen of heaven and earth,\nAnd of hell the lady and princess,\nO what was she, alas, that could sustain?\nTo be proud, she considered her meekness\nO pride, alas, root of our distress\nThough thy boom above the sky blow\nThy building high shall be brought low\nO surquedrye, alas, why wilt thou see\nHow she had heaven in her domain\nAnd lady, is both of land and sea\nAnd of the axis between the poles twain\nAnd of the embracing of the golden chain\nYet unto her I say in truth\nAbove all this agreed her meekness\nO pomp, elate with thy bold cherries\nRemember and see and look how that she\nFrom whom kings have joy to behold\nIn her presence to kneel on her knee\nThough she of women is highest in degree\nTake heed and see how lowly in a stable\nHow this lady honorable\nWere there any clothes of gold found\nOf silk damask or rich turtleine\nOr were there any aras about her head bound\nOr was there any velvet crimson\nOr was there any samite or satin\nOr were there any tapestries large or wide\nThe naked ground to cover or to hide\nOr was her palace built of lime and stone\nOr the pillars set on marble gray\nOr the ground paid on to go\nOr fresh parlors glassed bright as day\nOr were there chambers of array\nOr for estates was there only hall\nSave a dungeon and an ox's stall\nOr of her bed was the apparel\nOf gold and silk courteous large about\nOr were the sheets of long or wide entail\nKite out of rains / nay without doubt\nOr were there any ladies for to sigh\nTo her highness with busy observation\nOr of maidens any attendance\nO as it seems of very dew right\nYou women all should take heed\nWith your pearls and your stones bright\nHow that our queen flower of womanhood\nOf no device embroidered has her wood\nNe furred with ermine / ne with cristy gray\nNe martyr's fate\nWas none found in her garment\nAnd yet she was the fairest to see\nThat ever was under the firmament\nThat it seems you should have pity\nTo see a lady of such high degree\nSo seemingly attired oh you women all\nSo narrow closed in an ox's stall\nLet be your pride and your affection\nOf rich array and nothing you delight\nIn worldly pomp and such abuse,\nOf sudden clothes, red black and white,\nBe ware or the spear's bite\nOf cruel death and the fell pain,\nMy counsel is to lift up your heart\nTo that lady and that worthy queen,\nThat you may best help in your need,\nAnd you relieve in every woe and ten,\nAnd deliver from all mischief and fear,\nAnd think plainly and take right good heed,\nThat all shall pass away and riches too,\nLet them before be to you a calendar,\nIsodore Elien and Polycene,\nHestor also and Dido with her,\nAnd rich Candace, queen of Ethiopia,\nLie they not grave under green colors,\nAnd yet all this may not your pride tame,\nNotwithstanding that you shall do the same,\nAnd after death abides no memory,\nFor ever with death comes forgetfulness,\nFarewell to all array and all vanity,\nSave only virtue that stands in sureness,\nI take record of her high meekness,\nOf her who is of holiness well.\nHow she sat for all her worthiness, holding her child lowly on the ground, and kings kneeling as you have heard express, beholding her in virtue most abundant, till at last they have taken her leave, and the same night they began to ride homeward all their might, and sighing after on the next night. While they slept at her lodging place, came an angel appearing with great light, and warned them not to trace Byzantium but that they should pace without tarrying, in all the haste they may, to her kingdom by another way, and in short time they were repaired. And of her names to make mention, the first in Hebrew was called Appelleus, the next Amrus, the third Damarus, and in Greek the first Galgatha, and Sarachym, the third Malgalatha. And in Latin, as books record, the first of them named was Iaspar, and the second clearly as I find, called Balthazar, and the third you get from me no more, as I read was called Melchyore.\nThis text appears to be written in Middle English, and it discusses the origin and significance of the Epiphany festival. Here is the cleaned text:\n\nOf whose repair, as some books say,\nThe first went to the sea,\nAnd returning to her kingdom again,\nThey shipped there the city.\nFor which Herod of cursed cruelty,\nIn that place made all the ships burn.\nDavid the smith writes of this, if you know,\nAnd to you clearly to specify,\nConcerning this feast and this solemnity,\nWhich is called Epiphany,\nA word of great authority,\nAnd said and proclaimed who can see,\nOf the East and Phanos, truly to say,\nAnd one word composed of these two,\nComes this word Epiphany.\nAnd this word \"epi\" by description,\nIs said to be of great height,\nAnd of a showing by demonstration,\nAs Phanos said, and so by good reason,\nEpiphany and Phanos both knit in fear,\nIs a showing that does a lofty appearance make,\nAnd for this day aloft was the star,\nWhich Christ's birth and Incarnation,\nWith its rays began to shed from so far,\nFrom east to west in many a region,\nTherefore, this feast in conclusion,\nAs you have heard me speak before,\nIs called Epiphany.\nThe feast has a prerogative\nOf miracles notable in particular,\nFor things four worked in Christ's life\nWere accomplished on this day by his power royal,\nThe first of all for a memorial,\nIs of the kings as you have heard me say,\nWhich were idle to repeat again,\nThe second is truly told,\nThat Christ Jesus, on the day of St. John,\nThe year when he was thirty winters old,\nWas baptized he was in the Jordan,\nAt which time three kings appeared,\nThe first was that from the high glory,\nThe Father's voice, as clerks may write,\nCame down to earth that men might hear,\nAnd like a dove with fair feathers white,\nThe holy ghost also appeared,\nAnd Christ Jesus, the Father's son entered,\nThis day appearing in our mortal kind,\nWas of St. John the Baptist as I find,\nAnd because they all three\nThis day were seen by sincere appearance,\nThey being one in perfect unity,\nTherefore this day of most reverence\nIs truly named in this sentence,\nTheophanos, for God in triple wise.\nIn English as God is heard to say,\nThrough earth God in Trinity,\nThis day appeared without deceit,\nA theophany, as before recited by me.\nFor when Christ was thirty years old,\nThis day he turned water into wine,\nClear as anything to the eye,\nAnd from Tarrague Iulius good and fine,\nWhich he sent to Archidicus,\nAnd for this miracle Iulius was virtuous,\nIn Galilee was this miracle shown,\nThis same day which man did see,\nAs holy church records,\nTherefore it is named Bethphany,\nFor \"beth\" in English description,\nIs called a house or a dwelling,\nOf this renowned miracle, Bethphany takes its name,\nAlso in the year of his passion,\nFar in the desert, this day I read,\nWith five thousand I found that he fed,\nOf this miracle, if you heed,\nThis day is last named Phagopyrancy,\nLike the first called Epiphany,\nFor this word \"phagos\" in our understanding,\nIs said of feeding and refreshment.\nFor which miracle passing excellent and so famous and so high in renown,\nTherefore this day among the others, you justly may call it\nNow Christ Jesus this day this high feast,\nWe beseech thee with heart and thought,\nOnly of mercy to hear our request,\nFor the miracles that thou hast wrought,\nFor love of them that so far have sought thee,\nThe worthy kings that came out of the east,\nTo honor thee in Bethlehem the city,\nAnd through the prayers of these three kings,\nWho for thy love granted them their journey,\nIhesu defend us from all adversity,\nAnd make us strong and sure in our passage,\nIn this exile and perilous pilgrimage,\nWith our foes men of malice and pride,\nWho have beset us on every side,\nThe which our gold of perfect charity\nWould have robbed us by persecution,\nThat we should offer of heartfelt love and high devotion,\nAnd also our frankincense of contemplation,\nWith which he should make our sacrifice\nOf high disdain and malice they despise.\nFor gold of truth is falsely now laid\nBy feigned love and simulation\nAnd faith with fraud is corrupted & frrayed\nWith double tongues & detraction\nOur frankness also of high perfection\nThat should burn clear above the sky\nIs with the code mingled of envy\nThat it alas yields may no light\nIn the center of true affection\nFor day of truth is turned into night\nThrough false report and false suspicion\nAnd thus good faith is rolled up so down\nAnd true meaning darkened with a sky\nThat we in English call flattery\nAnd our mirth has been behind long\nWe are to preserve from such treachery\nFor now is turned into hypocrisy\nOur holiness and that is great sorrow\nAnd cause why, for fraud has banished truth\nBut Christ Jesus that all this mayst be amended\nAnd that is a mistake in every state corrected\nThis high feast such grace to us send\nThat we the gold of stability\nAnd also the frankness of perfect holiness\nMay on this day present to Thee\nWith all true heart as did those three kings.\nAnd grant both high and low\nThe ability to have such mirrors in her,\nSo that every man recognizes his own faults,\nAnd no man rushes to judgment\nBefore or in absence,\nFor hasty judgment with ignorance\nHas a long tail, showing signs of repentance.\nFor truly, if every man\nWould make a mirror of his own mind,\nTo judge himself of things he can,\nAnd open his eyes, which have long been blind,\nTo see his faults that he could find,\nI believe, in truth, for any hasty judgment\nHarmless from judgment his fellow would escape.\nNow, Christ Jesus, who knows every heart,\nAnd nothing can be hidden from your presence,\nNor from your eye decline nor depart.\nGrant us this day of your magnanimity,\nThe gold of love / the frankincense of Innocence,\nAnd the chaste myrrh of pure intention,\nSo that we may present them in our oblation,\nTo your highness, that it may be acceptable,\nWhile we live ever from year to year,\nAs was the offering in Bethlehem in a stable,\nMade to you and to your dear mother,\nOf the kings who came with the clear streams.\nOf a star conveyed was Grace's gift,\nTo come to this place where we call thee,\nBlessed queen of kings, empress,\nThou who gave birth to thy Son in a stall,\nThat chaste milk of virginal cleanness,\nThis feast of the star of holiness,\nConvey our offering to that starry sea,\nWhere next to thee thy Son has sovereignty,\nAnd good lady, in this sorrowful vale,\nOf tribulation and woe, and heaviness,\nSince thou art Jacob's rightful scale,\nThe way of life, the ladder of holiness,\nToward that court, the even way direct,\nAnd make thy men thither to ascend,\nWhere ever blessing and joy have no end,\nFor truly, lady, in this life we lack,\nSave among us kneel before the rack,\nRejoicing as by remembrance,\nBut alas, there is but a likeness,\nOf portraiture that causes great offense,\nFor we may not have the blessedness in full,\nAnd so to us, the appearance harms,\nWhen we behold our desire and fail,\nWe may plan, but it may not avail,\nYet day by day, with true affection.\nWe go one to see your likeness, where we have compassion\nTo see the beasts that so humbly be,\nStanding so near between thy son and the\nRude ass and the ox also,\nThen we complain with all our heart what thing,\nTo see that lord in a rack lie,\nWho has the heaven in his power,\nAnd all this world's power to give,\nO how it is that the regality\nOf heaven and earth is brought down so low,\nThat no man dares to challenge his power,\nAnd suddenly our hearts grow cold\nFor astonishment and are near to weep,\nSo great a queen when we behold,\nAlone sitting all disconsolate,\nSo fair, so good, and of such high estate,\nMost womanly and so benign of countenance,\nThy son and the two sitting together in fear,\nIn the bonds of such narrow a dungeon,\nWhereof all earth shall tremble and quake,\nAnd every wight by lamentation,\nWeep and make plain sighs and sorrow.\nO blessed queen, alone for thy sake,\nTo see on the none other wayfaring\nBut beasts with them feeding.\nBut in one thing we feel comfort.\nO good lady, if we see\nThree worthy kings before your face kneel,\nBring them gifts with all humility,\nAnd govern them like you should,\nWith meek attendance and full busy care.\nBut all this thing we see but in picture.\nAlas, the while and yet it does us ease,\nAnd in part assuages our grief.\nFor nothing may our sorrow so appease,\nAs ever of the three to have a remembrance.\nFor in thee is holiness our sustenance.\nThough we live in languor for thy absence,\nYet, good lady, for thy magnanimity,\nTo your servants of your grace, be a means,\nAnd to your son be for us a ransom.\nThis high feast which is longed for thee,\nIn which there is mirth and frankincense and gold that shone so clean,\nNow for the honor this day was to be,\nAnd for the love of the kings three,\nWhen we shall part from this wretched life,\nAnd make an end of this captivity,\nOr Herod through his mortal strife,\nThe devil ensnares us through his cruelty.\nNow that time, lady of your benevolence,\nAgainst the snares of this dreadful war,\nTo live, eternal star,\nGlory and price, laud and high honor.\nO blessed queen, endowed with a golden, close, chaste tower,\nFounded upon humility,\nSet.\nFrom all sin fully to be assured,\nAnd enveloped by the holy ghost, roundabout,\nThat never any burning of fleshly heat\nCould assail thy holy tabernacle,\nWith dew of grace thy closet was so sweet,\nFilled with virtue only by miracle,\nGod chose thy womb for his tabernacle,\nAnd hallowed it so clean in every cost,\nTo make it sacred for his own ghost,\nNotwithstanding that thou were so clean,\nAbove all other, by election,\nOf meekness only, thou heavenly queen,\nThou list to have no indignation,\nThe day to pass of thy purification,\nBut to fulfill the precept of the law,\nIn every thing and not a point,\nBut even as it is specified,\nLet those who can understand,\nTo the temple to be purified,\nThou meekly come thy offering in hand,\nAll by the law set on no bond,\nFor it is there mentioned,\nConcerning the law of purification,\nIf a woman conceives by a man,\nAnd has a child by their coming together.\nThat it be a male the law states, a woman should be unclean for forty days and keep herself secluded so no man may see her. Afterward, she should bring her offering to the temple, as the law specifies. However, take note, this law was not instituted for everyone, but only for those who were corrupt by nature through contact with a man. The numbered days of her purification, to come and make her oblation, and bring a lamb for sacrifice in the holy place, as well as a pigeon, were also prescribed by the law. She would then be purified by the priest and return home. If she had no lamb due to poverty, she should take for her oblation two turtle doves or two pigeons, as described in the law. Leaving out this maiden, she was excluded from this condition.\nA woman who bore a child without human intervention,\nAlways clean from all corruption,\nThrough whom she was exempt, by law, and under no charge,\nFor her purity stood large and clear,\nFrom her womb the cloistered virgin was ever first and last,\nClosed and shut as a principal castle,\nThe holy ghost devised and cast,\nAnd at both times shut as tightly fast,\nIn her childbirth, through grace, she broke\nMore than at her conceiving, or it was unseen,\nNature, without any struggle,\nRepugnance or resistance,\nAs a mother, she had experience\nOnly of childbirth, and felt no offense,\nNeither sickness nor such manner of pain,\nIn truth, she was exempt from all such passion,\nFor her purity, and none but she,\nAnd yet her time of purification,\nShe humbly abided,\nAnd like the law decrees,\nAfter all this, in custom as she should,\nTo the temple she brought her offering.\nTo give an example only of meekness,\nTo the law she was willing to obey.\nFrom point to point, the gospel declares expressly and on no side would it withhold. And though she had no key made of gold to buy a lamb for poverty constraining her, she meekly brought two turtles as it is said before, the offering of poor people each one. When she had borne a child, as custom was, she offered them immediately. And after that, the old man, Simon, with a humble heart and great pain, took the child in his arms twice. He began to take delight and great devotion in her, and such joy within himself of high affection that he could neither express it by word nor sound, nor with a cheerful face or voice. The passing joy that embraced his heart remained hidden. He was truly holy and virtuous. This old man, this blessed Simon, was dreadful and exceedingly famous among the priests, to be reckoned by each one. He was long expectant and full of anticipation for the comfort and consolation of Israel in his intentions. For he had received an answer from the holy ghost.\nIn his prayer to see\nThe birth of Christ, who holds the most power,\nAnd also from death to be set free\nTo the time of his nativity\nAnd to the day that with old eyes\nI can behold the birth of him\nThe day that with old eyes\nAnd because by revelation\nI knew the time, I held the way\nTo the temple with high devotion\nTo see Christ's presentation\nMary and Joseph also presented the child\nAnd offered\nAnd because Christ was the first born\nAccording to the law in his tender age\nNot of Levi, as you have heard before\nBut of Judah, coming by lineage\nTherefore his mother, most holy in appearance\nHer offering did not strive\nFor him to pay five shillings\nLike the custom of the law was\nShe meekly made his redemption\nAnd Simeon, beholding all this case,\nFully steadfast in his inspection,\nFor love burning / by affection\nOf a true heart suddenly burst forth\nHolding the child even thus he said,\n\"O blessed Lord of thy high grace.\"\nIf thou wish to let me depart from this life, and find rest and peace, I am now ready. Death appears sweet to me. I have seen thy health and thy succor, and thou hast shown thy grace to all mankind, making them glad and light. Thy grace has fallen to the earth through all the world, revealing His beauty, a comfort to those in darkness. All may marvel with great wonder at His words. Joseph and Symeon were also amazed, and Symeon blessed them both. In thy presence, Mary, behold and see how He is put to shame and offense by many in His region, and how some are raised to resurrection through His mighty grace. Through thy soul, a sharp sword shall pass.\nOf heartily desire to see his passion,\nPassionately bitter and fell to open hearts by confession,\nAnd Anna, daughter of Phanuelle,\nBorn of the tribe of the kinred,\nCalled Assir truly as I read,\nThat day Ronne,\nWithin the temple by continuance,\nSolely by herself out of marriage,\nLay night and day in fasting & penance,\nIn widow's attire sad of countenance,\nAnd in prayer was her only cure,\nWhich in that hour of grace or adventure,\nWhen Christ was there with His mother dear,\nIn the time of His oblation,\nThis Anna came demure and sad of cheer,\nAnd to Him with great devotion,\nFell on her knees down,\nRecomforted of all her old sorrow,\nHim honoring with her whole heart,\nSaid openly that all might hear,\nAnd glad and of good cheer,\nFor now is born for our salvation,\nBlessed may he be,\nThat hath granted me his face to see,\nAnd then, in truth, when every thing was done,\nAfter the law without exception.\nAnd Anna and the holy Simeon made a declaration about this child, as you have heard in conclusion. This child, Joseph, and the maiden returned home again to Galilee. Now, as it seems to me in this high festival, which is called the Presentation, every man ought to be glad and merry. And with a good heart and whole devotion, he should bring his oblation and offer first the tithe of Innocence. Of true meekness and heartfelt patience, he who would make this offering correctly shall not fail in either respect. First, let him shine in purity with his chaste light, like the Turtle and likewise the dove both in well-being and sorrow. Let his heart be subdued by temperance to avoid rancor and plant suffering. And as the Turtle, through contemplation, sorrows greatly for sin, only for the sake of that eternal delight which lasts forever and has no end, so he must take the Turtle as an example.\nAnd beware that he neither vary nor live alone,\nWhen he has lost his maker.\nAnd in prayer be also solitary,\nAnd look always that he not tarry\nOn any care of fleshly delight,\nAnd with all this take also heed\nThat he gather his life\nBut like a dove,\nWhere he may find virtue, the grain.\nAnd that he flee not from company,\nWaiting also for the gall of envy,\nAnd that he have always indignation\nOf sinful lust out of corruption,\nOn any care to foster him and feed,\nAnd evermore with all his best pain,\nEschew sin's love and fear,\nAnd with the dove's sigh and complain,\nFor his offense / and with wings two,\nTake his flight as far forth as he can\nThrough perfect love, both to God and man.\nAnd as the dove touches also her mate,\nSo must he whether he sleeps or wakes,\nThrough chastity set his heart in one.\nAnd like a dove makes his nest of stone.\nThis is to say among all his pleasures,\nHe must his flesh daunt with penance.\nAnd as the dove with her eyes meek\nOf kind aspires amidst the river.\nSechning his repast far and near,\nRight so must he with clear, perfect eyes,\nAmidst the waters full of woe and strife,\nIn the waves of his mortal life,\nThe deadly shadow of the fiend avoid,\nThat waits with snares large and huge,\nAnd to death continually pursues,\nTo trap him there in his deluge,\nAnd like a dove flees to his refuge,\nBy grace alone if he may escape,\nOr death betray him with his sudden trap,\nAnd whoever by cleanness with the turtle fleet,\nAs I have before mentioned,\nAnd like a down before peril flees,\nOf death,\nAnd can be meek in tribulation,\nI dare record it / write it for truth,\nTruly to God he his offering makes,\nAnd whoever ever lives in chastity,\nAnd has envy enclosed in his heart,\nHe may well offer what he will, but the down nothing,\nTherefore they must be brought together,\nClennesse by sincere unity,\nWithout parting be knit with charity,\nAnd truly then there is no more to say,\nWhen his offering and oblation\nIs justly made to God from both sides.\nIt is accepted in devotion and for making a short description of the turkey and the hen these verses / you shall find them alta petita turtur cantando genut veniens (A turtle-dove singing, coming to announce it,) nunciat et caste viuit solus que mor (he announces and lives alone who dies,) pullos nocte fouit morticinium que fugit (the night hatching morticinium (a type of bird) fled,) errana legat volicat sociata cadauera vitat (the erring one laid an egg, the volicitus (a type of bird) joined the carcass and lived,) felle caret plangit socium que per oscula tangit (the falcon mourned its companion which it touched with kisses,) petra dat hoc nidum fugit hos (the stone gives this nest and flies away from them,) rostro non ledit geminos pullos bene nu (the beak does not harm the twin birds when they are naked,)\n\nThis feast also, both in more and less,\nThroughout the world, in every region,\nIs called the feast of candles.\nFor various reasons, in conclusion,\nAs old books make mention,\nAnd how this feast first took its name,\nSo as I can tell you, I will relate,\n\nOnce when Rome, through its high renown,\nWas most flourishing in power and might,\nEvery fifth year by revolution,\nIn February, on the first night,\nEach man and child with a taper light\nWent in the city two and two a pas,\nTo a temple which was sacred,\nTo that mother, Mars omnipotent,\nIn whose honor this procession\nWas ordained by great authority.\nAt every lustre, she intended\nThat her power and great worthiness\n Were preserved through the help of this goddess\n From all assault of every adversary\n Supposing fully in her opinion\n That she fortified\n To sustain the honor of her town\n And through her help and meditation\n Mighty Mars could increase her glory\n In all conquest, yielding glory to him\n Therefore, throughout the city, as you have heard,\n Was this custom, superstitious as they say,\n Observed in Rome. This custom was long observed\n And many a day. Yet, after they turned to the faith,\n But ever in one thing this remained:\n Old custom is hard to put away,\n And also usage grieves people greatly\n To do away with what they have kept for so long.\n But at last, Pope Sergius,\n Seeing this error and that the custom was most perilous,\n Did his devotion and labor\n To change it into the honor\n Of our lady. So this high feast\nFrom the highest down to the lowest,\nevery man and woman should bring to the temple\na taper, throughout the world in every land,\nand there with all make her offering\nAfter the gospel, the priests' hands kissing,\nwith light solemnity that all might see,\nin honor only of the heavenly queen,\nwho best may be our mediator,\nto her son / who is without fail,\nboth Lord and King and she, the Empress,\nof land and sea of peace and of battle,\nwithout whom no conquest may prevail,\nfor she has power more in truthfulness\nthan Februa of Rome, the goddess,\nAnd thus this rite was utterly refused\nBy Sergius, as you have heard him decree,\nWho was before them of Rome used\nFor many a day in pagan wise,\nWhom to subdue all Christian people must despise,\nAnd of candles, when this rite began to pass,\nCame first the name of Candlemas.\nThis feast also of long ago took its name\nFrom the procession, made of Anna and holy Simeon,\nWhen they brought him to the temple for this oblation,\nAs was the law's custom and usage.\nOf holy church for a reminder,\nObserved from year to year,\nOn the first day of February,\nWith sacred light upon clear tapers,\nShining as bright as Phoebus in May,\nWhen the people, in what they can or may,\nAre fully ready of one intention,\nTo make in figure a presentation,\nOf Christ Jesus with all his might,\nSignified, who so can heed,\nBy the taper, that we offer light,\nFirst, the wax signifies his manhood,\nThe wick his soul, the fire his godhead,\nFor as the wax is made of new,\nThrough small bees of flowers, fresh of hue,\nThrough cleanness only and diligent labor,\nOn the blossom,\nSo Christ's manhood grew out of a flower,\nWhose fresh beauty of color fades not,\nFor a maiden pure in will and thought,\nLike wax of sweet and glad flower,\nIs tried out, and does not fade,\nSo Christ Jesus conserving her cleanness,\nHis manhood took of a maiden free,\nShe standing holy, flourishing in fairness,\nWith all the freshness of virginity.\nSo this lord, who is both three and one,\nTook flesh and blood to save us each one,\nOf a maid who today from meekly went,\nTo the temple of Jerus, as is specified,\nIn whose honor this feast is magnified,\nOf all Christian men with fresh tapers shining,\nTo signify, he who will be clean\nMust offer a taper made of three,\nOf faith and work and true intention,\nFor truly, but they are joined,\nWithout partition or deceit,\nNeither his offering nor obligation,\nHow fair outwardly it appears plainly,\nThat to God above it may never come,\nAnd though this taper burns bright all day,\nAnd envy makes its light to shine,\nIf the work of faith endures away,\nAnd true intent follows not the deed,\nFare well his reward, his merit and his wage,\nFor when these three are not knit in one,\nHe is not able to offer for to go.\nFor if these three are not meant,\nFaith, work, and whole intention,\nHis offering fares but as a taper quaint,\nThat yields no light, but brightness around.\nFor the deepest depths of all devoted ones,\nTheir offering is but this: if this three\nAre knit in one through perfect unity,\nNow Christ, who art the truthful, holy light,\nEnlighten the heart of man within us,\nUpon us wretches, for Thy pure brightness,\nLet the sun of Thy mercy shine,\nFor love of her who is a pure virgin,\nWho on this day went to the temple,\nOf meekness only the foal,\nGrant us grace, when we grow old,\nAnd shall die to hold before Thy sight,\nWhere it is,\nSeven candlesticks all with light stand before Thee,\nThe day of mercy's death grant us grace,\nAnd in this exile where we sojourn,\nGrant us, Lord, while we are here,\nIn February, as Phoebus does return,\nThe circuit of his golden sphere,\nUpon this day ever from year to year,\nWith tapers fresh,\nTo keep and hallow,\nTo whom,\nDedicated\nTo Thee,\nSanctus & Indivisible Trinity, Jesus Christ,\nCrucified humanity, glorious Blessed Mary Virgin,\nSit semper terra gloria,\nAb omni creatura,\nPer Infinita seculorum secula, Amen.\n\"To the holy and undivided Trinity,\nThree persons in one true godhead,\nTo Jesus Christ, crucified humanity,\nAnd to our blessed Lady's maidenhood,\nBe given laud and glory in true deed,\nOf every creature, whatsoever he be,\nWorld without end, amen say we all,\nBlessed is the sweetest name of our Lord,\nJesus Christ, and most glorious Mary,\nHis blessed Mother, with eternal accord,\nMore than ever, tenderness in glory,\nAnd with her meek Son, for memory,\nBless us, Mary, the most holy virgin,\nThat we may reign in heaven with the nine orders,\nPrinted by William Caxton.\"", "creation_year": 1484, "creation_year_earliest": 1484, "creation_year_latest": 1484, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "whiche were translated out of Frensshe in to Englysshe by wylham Caxton at westmynstre In the yere of oure Lorde. M. CCCC. lxxxiij.\nFIrst begynneth the lyf of Esope with alle his fortune how he was subtyll / wyse / and borne in Grece / not ferre fro Troye the graunt in a Towue named Amoneo / whiche was a nonge other dyfformed and euylle shapen / For he had a grete hede / large vysage / longe Iowes / sharp eyen / a short necke / corbe backed / grete bely / grete legges / and large feet / And yet that whiche was werse he was dombe / and coude not speke / but not withstondyng al this he had a grete wytte & was gretely Ingenyous / subtyll in cauyllacions / And Io\u2223\n\u00b6 This historye conteyneth / How he excused hym of that was Imposed to hym / that he shold haue eten the fygges of his lord\nANd for as moche as his lord to whome he was bounde supposed that he was not prouffytable / he sente hym to laboure in the Feldes / and to dyke and delue in the erthe / \u00b6 And on a day as his lord came in one of his Feldes / one of\nhis laborers gathered figs and presented them to their lord, saying, \"My lord, take these figs as the first fruit of the field.\" The lord received them joyfully and delivered them to his servant named Agatopus, charging him to keep them until his return.\n\nAnd it happened that Esop coming from his labor demanded his dinner as was his custom. Agatopus, who kept the figs, ate some of them, and said to one of his fellows, \"If I didn't doubt and feared my master, I would eat all these figs.\" His fellow replied, \"If you let me eat with you, I will find a subtle way that we will have no blame or harm.\" Agatopus asked, \"How can that be?\" His fellow answered, \"When your lord returns home, we will tell him that Esop has eaten them. Since he cannot speak, he will not be able to excuse himself, and so he will be well beaten. And they went and ate the figs between them both, saying, \"This idle fellow will be...\"\nAnd the lord, who had come out of the bayne, commanded to bring to him his figs. Agatopus said to him, \"Sir, when Esopus came from his labor in the field, he found the Celer open and went in without reason. He had eaten all the figs. And when the lord heard this, he was much angered and called to Esopus, saying, 'Esopus, you counterfeit charle! How is this happened that you have not been afraid to eat my figs, of which I was afraid because of those who had accused me?' The lord then commanded to deprive him of his clothes and to have him beaten at his feet. Esopus knelt down and, unable to speak, begged his lord to give him leave to excuse himself. His lord granted it to him. And immediately after, he took a vessel full of hot water that was on the fire and poured it into a basin. He drank from it and then put his finger in his mouth and cast out that which was in his stomach, which was only water.\nOne day, he had tasted nothing but water, and he feared that his accusers might have drunk from the same water as he had. And so they did. They held their hands before their mouths to prevent vomiting, but the water was hot, and their stomachs were resolved by the water, so they vomited out the water and all the fish. And the lord, seeing this, said to them, \"Why have you lied to me against this Esophe who cannot speak?\" Then he commanded them to be punished and publicly beaten, saying, \"Whoever speaks or does wrong to others shall be punished with the same pain.\" And after these things were seen and experienced, Esophe returned to his labor. In the field, there came a priest named Isidore, who was going toward the city and had lost his way. Seeing Esophe, he asked him to show him the right way to go to the city. Esophe welcomed him joyfully and made him sit under a fig tree.\nAnd set before him bread, herbs, figs, and dates, and prayed him to eat, and drew water out of a pit and gave him to drink. When he had well eaten, he took him by the hand and set him in the right way to go to the city. After these things were done, the priest lifted up his hands to heaven, making prayers for Esopus, from whom he had received such good refreshment.\n\nThis history mentions how the goddess of hospitality gave speech to Esopus and how he was sold.\n\nEsopus returned to his labor. And after he had well labored, to show the great heat of the sun according to his custom, he went into the shade to rest and slept under a tree. Then the goddess of hospitality appeared to him and gave him sapience and ability. She also gave him the gift of speech for speaking various fables and inventions, as she did to him who was truly devoted to hospitality. And when Esopus was awakened, he began to speak to him.\nI have not only slept soundly and rested well, but also had a fair dream. And without any interruption, I speak, and I call all that I see by their proper names: a horse, an ass, an ox, a chariot, and to all other things, I can give a name. For I have suddenly received the grace of this knowledge, due to the great pity I have felt for those who lack hospitality. He who does well ought to have good hope in God, and he shall have a good reward therefore. And therefore I shall not labor the loss more than I did before.\n\nAnd when he began to labor, he who had charge of the field and oversight appeared. Immediately, he began to beat one of the laborers severely, which greatly displeased Aesop. And he said to him in this manner: \"Why do you beat him for no reason, and every hour you come and beat us without cause? You kill us, and you do nothing yourself. But certainly, I will show my lord all this matter, just as you shall come to know.\"\nAnd when the prosecutor heard him called by his own name, Zenas. He marveled that Esop spoke, and thought within himself, \"I shall go before my lord to prevent this foul complaint from accusing me, and that my lord may not deprive me of my position.\" He took his mule and rode into the city and came to his lord and said, \"My lord, I humbly come to you. And the lord looked on him and said to him, \"Why are you so afraid and troubled, Zenas? And Zenas said to him, \"My lord, a monstrous thing has happened in the field. What is that, my lord asked. Has the tree brought forth its fruit before its time, or have the beasts brought forth their fruit against nature? And Zenas answered, \"No, my lord, but this crooked fellow, this counterfeit Esop, your servant, begins to speak clearly. And the lord said, \"It seems monstrous to me as well, you say, Zenas.\" Then the lord said, \"We see every day that when men are angry they do not speak properly.\"\nWhen they are in peace and conversation, Zenas spoke and then said, \"My lord, he can speak above all other men. He has spoken contemptuously, blasphemed, and vilified the gods, both yours and all the gods, to me.\" And then his lord was angry and became angry with him. He said, \"Zenas, go to the field, and do with him, be it him or another, do it, or sell him, or give him, or lose him. I give him to you.\" And then Zenas took this gift by writing and went into the field. He said to Esope, \"Now you are mine, and in my possession, for my lord has given you to me. And since you are a great talker and an evil servant, I will sell you utterly.\" And then, by chance, a merchant came into that field to buy beasts to carry his merchandise to Esope. He met Zenas and bought Wed from him. The merchant asked him if he had any good beasts to sell. Zenas answered that for...\nnothynge / he shold fynde no bestes to selle / but I haue a seruaunt whiche is not fayr / but he is of good age / And demaunded of hym yf he wold bye hym / And the Marchaunt sayd / I wold fyrste sene hym / \u00b6 And thenne zenas called Esope / and shewed hym to the Marchaunt / \u00b6 And whanne the Marchaunt sawe hym so dyfformed / and soo foule sayd in this manere / Fro whens is this Tupyn co\u2223men / and this trompette of Tragetenus / This is a fayre mar\u2223chaundyse / For yf he had not a wys / I wold wene / that hit were a botell full of wynd / ye be well occupyed to brynge me\nhydre to shewe me this fayre personage / I had supposed thou woldest haue sold to me somme fayre seruaunt honeste / and playsaunt / And thenne the marchaunt retourned on his way And Esope folowed hym / and sayd to the Marchaunt / Aby\u2223de a lytell here / And the Marchau\u0304t sayd / lette me not vylayn For thou mayst haue no prouffyte of me / For yf I bought the I shold be callyd the Marchaunt of folyes / and of wyne thynges And thenne Esope sayd to hym /\nEsope replied that he wouldn't deal with such merchandise. The merchant asked why and Esope replied, \"If you want to buy me, you won't lose anything.\" The merchant asked what benefit he could gain from this and Esope replied, \"Don't have many little children in your house or town crying and wailing. Buy me, and you'll act wisely and be their master, for they'll fear and reverence me like a false face.\" The merchant smiled at Esope's words and returned to Zenas. Zenas asked how he would sell this fair merchandise, and the merchant offered him thirty pounds or three-quarters of a penny. Zenas knew that no one would buy him and accepted the merchant's offer willingly. Esope then went with his new master to his town. Upon entering his house, he had two...\nchildren lying in their mother's lap / Then Esope said to the merchant, Now shall you experience what I have promised, for these two little children have seen me. They have been silent and afraid. / And then the merchant, reasoning, bade him enter and seeing his fair and pleasant appearance, said, \"I sell you my fair fellows.\" And when they saw Esope, they all said, \"We shall soon have a fair personage.\" What will our master do, to buy such a man so foul and misshapen? And their lord answered them, \"Because I have found no beasts to help you, that's why I have bought this galley-slave for you to help you carry my cargo. And therefore distribute the burdens among you and carry on.\" And then Esope said to them, \"Good fellows, you see well, I am the least and weakest. I pray you to give me the lightest burden.\" And his fellows said to him, \"Because, you cannot bear anything at all.\" To whom Esope replied, \"Because you all do everything.\"\nThis history mentions how Esop demanded the lightest burden, but in appearance he took the heaviest, which was ultimately the lightest. Then his fellows said to him, \"Choose which you will carry.\" Esop, looking at all the burdens - sacks and panniers - took a pannier full of bread. For this, two of the bearers were ready to carry. And they said, \"Take this pannier here.\" Then they mocked him, saying, \"He is the fool of us all, because he asked for the lightest and chose the heaviest.\" So he took the pannier of bread and went forth before all his fellows. When his fellows beheld and saw this, they all exclaimed, \"He has not lost our money!\" For he was strong and could carry yet another heavy burden. And thus they mocked him. Esop was always at the lodging before his fellows. And when they arrived at their lodging, their master made them all assemble.\nAnd commanded Esopo to bring forth bread to eat, and he took bread from his pouch, which was half empty. After we had eaten, and Esopo had less than the rest, he went to his lodging before his fellows. At supper, he gave them so much bread that his pouch was wide and empty. The next morning, he took his pouch and went so far before his companions that they did not recognize him. One asked, \"Who is he who goes so far before us?\" Another replied, \"It is the cunning and deceitful Esopo, who has shed his burden and is more wily than we.\" After they arrived in Ephesus, the merchant led his merchandise to the market and his servants, named Grammatikos, Salaminos, and Esopo. A merchant said to him, \"You will sell your servants at a reasonable price to Exanthos, whom they call Somnus. Lead your servants there.\"\nphilosopher Wyllbe bought the two men - Gratus and Saltis - with a new row, and led them there to sell. But because Esophe was foul and loathsome, he was clad with them, placed between the other two who were fair, pleasant, and well-doing men. However, all who beheld Esophe were abashed due to his deformity, saying, \"Whence comes this monster? Who has brought him here to mock us?\" Esophe looked over them all boldly in return.\n\nThis history contained the second sale of Esophe.\n\nExantus the philosopher left his house and went to the market. As he passed through the market, he saw these two young men, Esophe standing between them. Exantus marveled at the merchant's lack of judgment in sorting them, and approached one of them, saying, \"What country are you from?\" He answered, \"I am from Capadocia.\" Exantus demanded,\n\"And he answered, \"I can do all that you will.\" When Esop heard this, he showed his great teeth, and all the scholars with Exantus looked on, thinking they saw a monster rather than a man. They said to their fellows, \"This great pantomime has terrible teeth.\" They asked what they had seen, and they replied, \"He didn't laugh, but had a toothache.\" One asked him why he laughed, calling him Gentle Galaunt. He replied, \"What have you to do with Cocken? Go walk on the jibe.\" The scholar departed, ashamed and followed his master. Exantus then demanded the price of Saltis from the merchant, who said he should pay a thousand pence. Exantus, considering the price too high, returned to the other fellow and asked him, \"From where are you?\"\nAnd he said I am born of a lady. Exantus asked him what you can do, and he answered all that you think, which when Aesop heard, he laughed at them more than before. And when the scholars saw him laugh, they said, this fellow laughs for everything. Then the Merchant asked Grammarius, what will it cost me? And the Merchant said three thousand scutes, which Exantus thought to undervalue and went away. Then the scholars said to their master Exantus, Master, these servants please you not, said Exantus, they please me well, but it is ordained in our city that no servant may be bought at such a high price upon great pain. And one of the scholars said, since they who are so misshapen and ugly, and truly he will do some service to someone, and he said to them, if I were to buy this fellow, who is so foul and loathsome, my wife would not be well pleased. For she is so precious and so delightful that she cannot endure to be served by such a one.\ncounterfeited servant / And the scholars said / Master, thou hast many things / of which thy wife shall not gainsay nor meddle / \u00b6 And Exantus then said / late us then demand of him what he can do / And he turned him to Aesop / and said / God save the young man / And Aesop said to him in this manner / I pray thee trouble me not / \u00b6 And Exantus said to him / I sell thee / And Aesop said / so do I thee / \u00b6 And Exantus said / leave these molestations / and answer to this that I shall demand / And he asked what art thou / And Aesop answered / I am of flesh and bone / And Exantus said / I do not ask that / but where were thou engendered? / And Aesop answered / In the womb of my mother / And Exantus said / yet I ask not that either / But I ask of thee / In what place thou were born? / And Aesop said / My mother never told / nor assured me / whether she was delivered of me in her chamber or in the hall. / And Exantus said / I pray thee tell me what thou canst do? / And Aesop said / nothing. / And he said / how.\nAnd Esop said, \"If my fellows here have said they will do everything, then they have left me nothing to do. The scholars were greatly astonished, saying that he had answered with divine wisdom. For there is none who can do everything. And so he laughed. Exantus said, 'Tell me, if you will buy the book from me.' Esop replied, 'That is in the book, no one shall compel you to it. But if you will buy me, open your purse and make the payment. Then the scholars exclaimed, 'By all the gods, this law surpasses our master.' Exantus said to him in this way, 'If I buy the book, will you leave?' Esop answered, 'If I will leave, I advise you not to buy. And Exantus said, 'You speak well, but you are unwilling and misshapen.' To this Esop replied, 'Do not look only at the face of a body, but at the intentions of the heart.'\"\nAnd then Exantus demanded of the merchant, what shall I pay for this Esopo? And the merchant said to him, you are a foolish merchant for leaving these good and fair servants and want to take him, who can do nothing. Take one of these two and let this worthless one go. And Exantus said, I require you to tell me what I shall pay. And the merchant said sixty pence. The scribes counted out the money to the merchant. And thus, by this bargain, Esopo became a servant to Exantus.\n\nWhen the bankers received the money from this sale, they inquired curiously who were the buyer and the seller. Then Exantus and the merchant composed and agreed between them that he had not been sold for so much money. And then Esopo said to the bankers, certainly this is he who bought me, and this is he who sold me. But they would deny this, so I affirm and say that I am free. Then the banker laughed at this quarrel and went and received.\nThis history recounts how Exantus brought Esophome to his wife.\n\nWhen everyone had departed, Esopfollowed Exantus homeward to his house. When he arrived before his house, Exantus said to Esop, \"Wait here a while before the gate, until I go in to pay my respects to your lady and mistress, my wife.\" Esop replied, \"And Exantus entered his house and said to his wife, 'Dame, you shall no longer have cause to dispute with me. For you have long desired to have a fair servant. Now I have bought one \u2013 he is so wise and pleasing that you have never seen anyone fairer.'\n\nTwo maidservants heard him say this, and, thinking it true, they began to quarrel. One said to the other, \"My lord has sought a fair husband for me.\" The other replied, \"I have dreamed tonight that I was married.\" And as the maidservants spoke, his wife said, \"My lord, where is the fair one?\"\n\"Felaw\u00e9, the man you praise so much, I pray you let me see him. Exantus is before the gate, and his wife said, \"Bring him in.\" And as the young women debated about him, one thought, \"I shall be the first to see him,\" and if I may, he shall be my husband. As she left the house, she said, \"Where is this fair young man I so desire to see?\" Then Esop\u00e9 said to her, \"What do you want?\" I am he. Come here.\"\n\nWhen she saw Esop\u00e9, she was frightened and troubled, and said to him, \"Are you the fair peacock where is your tail?\" Esop\u00e9 replied, \"If you need a tail, you shall not lack one.\"\n\nAs he was about to enter, the servant said to him, \"Do not come here within. All who shall see him will flee away.\"\n\nAfter she went in to her companions and told them what he was like, when she came out and saw him so disfigured, she said,\"\nbeware thou Payllard that thou touch me not,\nthe devil take Andthenne, when Esop entered the house,\nanon he presented himself to the lady,\nand when the lady saw him,\nanon she turned her visage,\nand said to Exantus,\nFor a servant, thou hast brought me a monster,\nthrow and cast him out.\n\nAnd Exantus said to her,\nMy wife, thou oughtest now to be glad,\nand I rejoice,\nby cause I have brought to thee so fair and so joyous a servant.\n\nAnd she said to Exantus,\nI well know thou lovest me not,\nfor thou durst not tell it me,\nthou hast brought this great pallbearer,\nto lead me away,\nand I will no longer abide,\nbecause thou knowest well,\nthat I cannot suffer him.\n\nAnd therefore deliver to me my dowry,\nand I shall anon go my way.\n\nAnd then Exantus said to Esop when we were on the way,\nthou speakest largely,\nand now thou sayest nothing.\n\nAnd Esop said to him,\nbecause thy wife is so malicious, put her in prison.\nhold thy peace, thou shalt be beaten; seest thou not that I love her more than myself? Then spoke Esop: I pray thee, love her well. And he said, why not? And Esop struck his foot on the pavement and cried with a low voice, hear ye a great miracle.\n\nThis philosopher Exautus is overcome by a woman. He turned to his lady and said to her, Madam, I pray thee, take not my words in evil; thou wilt have a servant who is young, well-formed, strong and rich, to serve thee at the wine and bear thee to thy bed, who can rub and claw thy feet. And such a disformed servant as I am, for this reason, thou wouldst set little value by thy husband's bond. Therefore Esop, that philosopher, had a mouth of gold which never lied. He said that there were many pitfalls and torments in the sea and other great rivers. And also poverty is a great hardship and difficult to bear. And also there are other great dangers and...\nExantus urged Esope to take a loaf of bread and follow him to the garden. Exantus ordered the gardener to give us some herbs, and the gardener cut and delivered them to Esope. Esope took them, and when they were ready to leave, the gardener asked Exantus, \"Master, please allow me to speak.\"\nExantus stayed a while and said, \"What do you want?\" The gardener asked him, \"Master, why is it that the herbs that aren't cultivated grow faster and sooner than those that are laboriously cultivated?\" Exantus answered, \"That's due to some providence.\" When Esop heard this answer, he began to laugh. Exantus said to him, \"You mock me, Esop. It's not I who mock you, but he who has learned your philosophy. What solution have you made? What comes from divine providence? A kitchen boy should have made an answer as good as mine.\" Esop replied, \"If you command me, I will gladly.\" Exantus then said to the gardener, \"It doesn't belong to one who has to judge difficult things to judge rude ones.\" The gardener said, \"Can this simple Esop truly understand that?\"\nA dysformed answer to this question; when the gardener asked Esop\u00e9, \"Have you knowledge of such things?\" Esop\u00e9 replied, \"You ask more than all the men in the world.\" For you inquire why herbs that have not been labored grow faster than those that have been sown and labored. Esop\u00e9 said, \"Understand well my answer.\" For a woman who has been a widow has had children by her first husband who is deceased, and after she remarried to another man, she is the mother to the children of her first husband and merely nurses and stepmother to the herbs that grow without labor and are sown anew. And then the gardener said to him, \"You have relieved me of a great pain and study.\" Therefore I will always praise you.\n\nOn one occasion, when the scholars had been in attendance with Exantus, one of the scholars prepared rich metes for the supper. And when they were at supper, they took of the best meats and put them on their plates.\nExantus gave Esope a platter and said, \"Give this to the one who loves me best.\" Esope thought, \"Now is the time for me to avenge myself against my mistress.\" When he returned home to the hall, he said to his mistress, \"Madam, beware not to eat this food.\" She replied, \"I know well that you are always a fool.\" Esope said to her, \"Exantus did not command me to give it to you, but to the one who loves him best.\" Then Esope presented the platter to a little hound that was always in the house, saying, \"My lord has sent this precious food to you.\" Exantus' wife went into her chamber and began to weep. After they had eaten and drunk well, they had many conversations.\nAnd one asked when mortal men will have most to do, and Esop answered that will be at the Day of Judgment when men shall rise, and the schoolmaster hearing that answer, the scoffers laughing, one of them demanded, \"Master, why is it that when the sheep goes to its death, it lowers its head to its master and says nothing, and when the swine is brought to be slain, it only cries and bays? Esop answered them, \"Because it is customary for the sheep to be milked and shorn, and it thinks it will be milked and shorn again, so it does not want to follow or come. But because the swine is not customary to be milked or shorn, but to be allowed to bleed and be fattened, and it fears when it is taken, and all the scoffers said, 'It is true,' and each man arose and went home to his house. Then when Exantus entered, he said to her, \"My sweet love, how are you?\", and kissed her, and she turned her back to him and said, \"Late me.\"\nI have not to do with this matter. I will go out of this house. You love the hound better than me, to whom you have sent the precious mete. And because he knew nothing of this, he asked her what mete Esop brought to the woman, and she said none at all. Exantus said, \"Am I drunk?\" I have sent you a platter full of precious mete, and she said, \"Not to me, but to your hound.\" Exantus turned to Esop and said, \"You great fool, to whom have you brought the mete that I delivered to her?\" And Esop answered the woman who loves best, \"And Exantus demanded, 'Who is she?' Esop called the little house and Sumiony to the one who loves her. And I will immediately say, 'I go from here,' and leave your house. And if this hound leaves, call her back, and she comes to the place making towards the cheer, and therefore you ought to say: \"\n\nCleaned Text: I have not to do with this matter. I will go out of this house. You love the hound better than me, to whom you have sent the precious mete. Because he knew nothing of this, he asked the woman what mete Esop had brought. She replied that Esop had brought none at all. Exantus asked if he was drunk. He had sent a platter full of precious mete to the woman, but she said it was for the hound, not for her. Exantus accused Esop of being a fool and demanded to know to whom he had brought the mete. The woman who loved her was called, and Esop said he was leaving the house. If the hound left, the woman was to call it back. The woman was to say:\nExateenth spoke to his wife, not to her who loved best, \u00b6 Then Exateenth said to his wife, this fellow is a railer and an inventor of words. Be patient, for I will find cause to avenge you and chastise him. She replied, do as you will, for I will never have dealings with him again, and take your hound with you. I am leaving. \u00b6 Esope spoke to him, Now see well, your wife who has gone does not love you, but this little hound remains with me. \u00b6 Because Exateenth was heavy-hearted over his wife's departure, he begged her to return. But the more she was begged, the more obstinate she became. For the more a man prays a woman, the more she resists. \u00b6 This history mentions that Esope made his lady come home again. And because Exateenth was angry over his wife's departure, Esope told his master, he is not angry.\nFor without praying, I will immediately make her return and come home again. After Esop went to the market, and bought capons and poultry, as he passed by the house, it happened that one of Exantus' servants came out, and Esop demanded of him, \"Have you sent nothing to the wedding of my lord?\" The servant replied to the wedding of Exantus, \"For tomorrow he will wed a new wife.\" And the servant went into the house and said to Exantus' wife, \"Madam, there are new tidings.\" She replied, \"Exantus will have a new wife and be married.\" And she departed immediately and returned home to Exantus' house, crying. Now know, and therefore you made this great start to anger me, because you wanted to take another wife, but I will keep her away from him as long as I live. Exantus was glad and joyful to have his wife back again. And Esop could not.\nThis history relates how Esop once arranged tongues and for a while after Exantus urged his scholars to dine with him. He said to Esop, \"Go at once to the market and buy us the best meat you can find and pay for it.\" Esop went to the market, thinking to himself, \"Now I will show that I am not a fool but wise.\" When Esop arrived at the market, he bought tongues from swine and oxen, pickled them with vinegar, and placed them on the table. The scholars said to Exantus, \"Your dinner is full of philosophy.\" Exantus replied to Esop, \"Bring us other meat.\" Esop then brought forth more tongues prepared differently, with garlic and onions. The scholars said, \"Master, these tongues are well prepared. They differ from the previous ones.\" Exantus again demanded, \"Bring us other meat,\" and Esop brought forth more tongues. The scholars became angry and said, \"Will you always give us tongues?\" Exantus, now angry, retorted, \"Esop!\"\nesope / what other mete hast thou ordeyned for vs / And esope said / forsothe none other / And exantus said to eso pe / Ha grete hede / sayd I not to the / that thou sholdest bye the best mete that thou coudest fynde / So haue I doo sayd Eso\u2223pe / And I thanke god that here is a philosopher / I wold fayne knowe of the / what is better than the tongue / For For certaynly al arte / al doctryne and philosophye ben notyfy\u2223ed by the tongue / Item for to gyue salewes / bye / selle / and to doo syte men / Alle these thynges ben done by the tongue / the men ben preysed ther by / And the grettest partye of the lyf of mortal men is in the tongue / And thus ther is no thyng better than a good tongue / ne no thynge more swete / ne better of sauonr / ne more prouffitable to mortal men / \u00b6 Thenne sayd the Scolyers to Exantus / thou hast wronge to angre the thus / For Esope hath sayd ryght wel / \u00b6 And after alle these wordes they aryse fro the table / \u00b6 And on the morne after Exantus wold in excusynge hym self / of theyr\nAnd Little servant requested they return for supper, and they would have other service. And Exantus told Esopus, in the presence of those present, \"Go to the market and buy the worst food you can find.\" For all my friends here will sup with me, and Esopus went to the butcher's without any trouble to himself. He bought tongues again, as he had done before. And when they came to supper, he served them with tongues, as he had the day before. The scholars said, \"We have come back to tongues.\" Because the scholars were not pleased, Exantus said to Esopus, \"You great head,\" he said to me, \"did I not tell you to buy the worst food you could find? So I did, said Esopus. What is worse or more putrid than an evil tongue? By the tongue, men are perished. By the tongue, they come into poverty. By the tongue, the cities have been destroyed. By the tongue, much harm comes.\" Then one of those seated at the table said to Exantus, \"If\nthou setteth thy purpose to this fool/ he shall bring thee out of thy wit/ For he shows well by his form to be shrewish/ Like as he is disfigured in his body, so is he of his courage/ And Esopo said to him/ thou art very evil/ For thou settest and makest strife between the master and the servant/ And thinking to be more curious than others/ Exantus, for having cause to beat Esopo,\nEsopo departed/ and went out of the place/ looking here and there/ if he could find any man/ who took no pleasure in anything/ he took note/ and saw a man/ a great, very lame man/ sitting upon a block shaking and wagging his legs/ To whom Esopo said/ My lord, pray come dine with me/ immediately he arose without saying a word and entered the house with Esopo/ And not saying \"god keep you,\" he sat him at the table/ Exantus said to Esopo/ What man is this/ And Esopo said to him/ A man who takes no pleasure in anything.\nMay I avenge myself against Esopo / and you beware / Fair love bids that I shall bid you /\nThen he said aloud with a loud voice,\nLady, put water in a basin / and wash this pilgrim's feet / For he thought the vain fellow would not have endured it / but have fled in shame / And then he would have had cause to beat Esopo /\nThen the lady took water / and put it in a basin / and began to wash the vagabond's feet /\nAnd how well / that he knew she was the lady / yet he thought / this lord will do me honor / and suffered her to wash his feet without saying a word /\nAnd Exantus said to his wife,\nLady, give him drink /\nAnd the vagabond said to himself,\nIt is well reasoned / that I drink first /\nAnd he took the piece / and drank as much as he could /\nAnd Exantus took a platter with fish / and set it before him /\nAnd the vagabond began to eat /\nAnd Exantus said to the cook,\nThis fish is not well prepared /\nThen Exantus commanded to strike the Cook and beat him well /\nAnd the vagabond.\nExantus told himself, \"This fish is well-cooked. The cook has been beaten unjustly, but I don't care. I'll fill my belly and eat it all in silence.\"\n\nExantus spoke to the servant, \"Bring forth the tart.\" Incontinent as the tart was placed on the table, the servant broke it into pieces and began to eat without uttering a word. Exantus watched him, then called the baker and said, \"This tart is poorly baked and has no taste.\"\n\nThe baker replied, \"If I made it, it is well prepared. If it isn't mine, the blame is not on me but on your wife.\"\n\nExantus always watched to see if the person had purged their belly properly before eating widely. But you shouldn't doubt that, for you have it [in your possession].\n\nThe next morning, as Exantus sat at the table with all his friends, holding a piece of wine in his hand, he grew fearful of the questions.\nMen asked him, and Esop said, \"My master Dionysius says that good wine has three virtues. The first is voluptuousness. The second is gladness. And the third is that it makes men foolish and out of their wits. Therefore, I pray, land, make good cheer. And since Exantus was almost drunk then, he said to Esop, 'Hold your peace, for you are a counselor of hell.' Esop replied, 'Keep it well. If I find you in hell, I will avenge myself on you.'\n\nOne of the spectators said, seeing that Exantus had drunk enough and was charged with overindulgence, said to him, \"Master, I ask you, if a man could drink up the entire sea, why didn't you say so? Exantus replied, \"I myself will drink it.'\n\nThen the spectator said again, \"And if you don't drink it, what will you lose?\" And Exantus said, \"My horses.\" And against that, the spectator laid down a hundred crowns as the agreement and bargain between them.\nthem made a pact, giving each other their signets as guarantee. And then they went home. The next morning, as Exantus rose from bed and discovered he had lost his ring, he asked Esope, \"Don't you know where my ring is? I asked. Esope replied, \"I don't know, but I remember and am certain that today we will be expelled from this house.\" Why told Exantus. Esope asked, \"Don't you remember the bond we made yesterday evening? And what did you say? Exantus replied, \"You are bound to drain the entire sea, and as a guarantee and pledge, you have left your ring of gold.\" Upon hearing these words, Exantus was greatly dismayed and said, \"In what way shall I drain the entire sea? That's impossible. Therefore, I pray you, Esope, to advise me, so that I may either win or else break it.\" Esope replied, \"You shall not win, but perhaps I will help you break it.\"\nAnd the manner of it, said Aesop, is this: when your adversary requests that you fulfill your promise, you should command your servants to bring a table and all other necessary things to it, on the bank of the sea. Make the boatmen and servants remain there. Before the entire company, you should make a piece to be washed and filled with sand, take it in your hand, and pray that the pact may be declared before all the fellowship. Say that you will assure the promise equally before drinking as after. Then you shall say to all the fellowship: \"My lords, you know how yesterday evening, I promised to dry up all the water of the sea. But you also know how many great floods and rivers flow into the sea. Therefore, I demand and ask, as reason is, that my adversary keeps and holds the rivers and floods so that they do not enter the sea.\nExantus then knew that the Council of Esopus was favorable to him. He was glad. His adversary then came before the citizens of the city to sign and seal the pact and asked the judge that Exantus should fulfill his promise. Exantus commanded his servants to carry his bed, table, and all other necessary things for him to the ship. Before all the company, he made a pit and filled it with water from the sea. He held it in his hand and said to his adversary, \"Expose now and declare our pact and bargain.\" Exantus then turned toward the ship and said, \"Lords of Samos, you know well how many floods and rivers flow into the sea. If my adversary wishes and\"\nExantus tells him not to enter the sea. I will drink all the water of the sea. And all who were there began to say, \"Exantus speaks well.\" The Scholar adversary to Exantus said, \"My master, you have wronged me. Therefore, I pray that our bargain may be broken.\" Exantus replied, \"I am content.\"\n\nEsodyd then prayed to him, saying, \"My master, because I have served and helped you well, let me go free.\" Exantus cursed him, saying, \"Great harm yet shall you not escape. Behold, if you can see two crows together, and then come again to tell it to me. For the sight of two crows, one near the other, is good fortune. But the sight of one alone is evil fortune. And as Esop left the house, he saw two crows on a tree. So he turned back and told it to his Master. But as Exantus departed from the house, one crow flew away.\"\nThen Esope said, \"Where are the two crows you saw? And Esope said to him, \"One flew away, and Exantus said, 'Crooked back and ill-shaped, it is ever thus your manner to mock me, but this shall not end it.' He commanded them to undo his clothes and beat him. And as they called him to dinner, Esope said, 'Alas, how wretched I am. I have seen two crows together, and I am beaten, while Exantus, who saw but one, is called to the feast.' And there was none to whom the birds were as contrary as they were to me. Exantus, hearing this, was greatly marveled at the great subtlety of his wit, and commanded them to stop beating him. Within a little while after, Exantus said to Esope, 'Go and prepare good meals for our dinner. For all these lords shall dine with me.' Esope went to the market and bought all that he wanted, and when it was ready, he.\"\nExantus brought the metes into the hall, where he found his mistress lying on a bed sleeping. He awakened her and said, \"Madame, if it pleases you, you shall watch over this mete so that the dogs or cats do not eat it. I must go back into the kitchen again.\" She replied, \"Go where you will; for my bottom has eyes.\"\n\nOnce Exantes had prepared and arranged all the other dishes, he brought them into the hall and found his mistress still asleep near the table. Since she had said that she had eyes, Exantus lifted her clothes so that others could see her. Thus he left her.\n\nThis history recounts how Exantus discovered his wife. And as Exantus and his scholars saw, his wife was sleeping with her buttocks exposed and naked. Greatly ashamed and embarrassed, her husband turned his face to Esope and asked, \"What is this?\" Esope replied, \"My lord, as I was placing the mete on the table, I asked my lady to keep it from the dogs.\"\nAnd she answered me that she had a buttocks and because I found her sleeping, I discovered her. To make them visible and look around, she said her buttocks might. Exantus then said to him, \"You shrewd servant, often you have paid me with such lies. What worse thing can you do to me but mock my wife and me as well? Nevertheless, for the love and sake of these lords, you shall not be beaten now, but the time will come that I shall make an evil death of you.\"\n\nAnd shortly after, Exantus said to Esope, \"Keep watch and look well. Let no fools or idiots enter my house, but only the orators and philosophers.\" Esope then went and sat beside the gate. And as one of the philosophers came to try and enter the house, Esope began to growl and said to him, \"Come in, you dog.\" The philosopher, thinking he had been mocked, became angry and went away. And so did many others. But at last came one who was subtle.\nEnough for the one to whom Esophad done as he had done to the others / And he who was wise answered him sweetly / Then Esopelet him go / and entered the house /\n\nAnd immediately he went back to his lord and said to him, No philosopher has come to the gate / but this one / Therefore Exantus thought that all the others had mocked with him / and was angry and wrathful /\n\nThe next morning, when they met Exantus, they said to him, Exantus, you mocked us yesterday / For the one who kept your gate, casting suspicious looks at us, called us dogs / Because of this, Exantus was troubled and more angry and wrathful than before /\n\nAnd he called Esopeto you, Crookedback, Counterfeit, and false jester / those whom you should have received with worship and great honor / you have vilified and mocked / Esopereplied to him, you have commanded and ordered me that none should enter your house / but wise and sage philosophers / Exantus said to\n\"Ha fals face and crooked, they were not wise and sage, said Esopo. For when I said they should enter, they did not, but like fools went away again without speaking a word, except this one answered wisely. Therefore, I regard and hold him as sage, and them as fools. For a fool is he who lightly takes any word in anger, and then all the sages and philosophers who were there approved Esopo's answer as true and good. They were greatly marveled at his great wisdom.\n\nThis history mentions how Esopo found a treasure and how Exantus had him put in prison. A little while later, as Exantus was with Esopo, he saw the great sepulchers or tombs and the epitaphs of the ancient people. Esopo, who perceived an arch near a column to which men went up by four steps, went there and saw some letters without consonants or understanding, except by points.\"\ntitled after the manner and form of these letters which are Latin: A B D O ct H c H Esope called his master and said to him: \"My lord, what do these letters signify?\" Exantus looked at them carefully and pondered for a long time, unable to understand their meaning. He then asked Esope: \"Tell me what these letters signify.\" And Esope replied to him: \"My lord, if I show you a fair treasure, what reward shall I receive from you?\" Exantus answered him: \"Have courage, for I will give you freedom and liberty, and half of this treasure.\" And at once Esope went down the four steps and, delving deeply at the foot of the column, found the treasure, which he gave to his lord and said to him: \"My lord, I pray that now you will do to me as you have promised me.\" And Exantus said to him: \"Either you have liberty and freedom, or you must teach me how you know.\"\nEsope knew this science more than I, as philosophy denotes and specifies it as the treasure of the And after Exantus told him, since you are so subtle, you shall not yet have liberty. And Esope said to him, look well what you do, for this treasure belongs to King Dyonysius. Exantus asked him, \"How do you know it?\" By the letters which signify to us that you give and take the treasure to King Dyonysius which you have found.\n\nWhen Exantus heard him say that the treasure they had found was belonging to King Dyonysius, he said to Esope, \"Take half of all this treasure and let no man know of it.\"\n\nEsope then said to him, \"You give it to me not, but he who put and hid it here gives it to me.\" And Exantus asked him, \"How do you know it?\" And Esope answered him, \"For the\"\nThis text is primarily in Early Modern English, with some Latin. I will clean the text while preserving the original content as much as possible. I will also correct some OCR errors.\n\nThe text reads: \"This history tells of how Esop was delivered from prison and how Exantus promised him freedom and liberty. And as Exantus turned again into his house from the place where Esop had found the treasure before, he marveled at the wisdom it contained. But Esop, for the liberty and freedom he demanded, was both angry and fearful of his tongue and had him put in prison again. Esop said to him, \"This is a fair promise from a philosopher; you know well that you promise me liberty. And instead of freedom and liberty, I am put in prison.\" Hearing this, Exantus revoked his sentence and had him delivered.\"\n\nCleaned text: \"This history relates how Esop was rescued from prison, and how Exantus pledged freedom and liberty to him. Upon returning home from the location where Esop had discovered the treasure earlier, Exantus admired its wisdom. However, Esop, desiring the freedom and liberty he demanded, was both angry and fearful of his tongue, leading him to be imprisoned once more. Esop reproached him, stating, 'This is a fair promise from a philosopher; you well know that you vow liberty to me. Yet, instead of freedom and liberty, I am confined.' Hearing this, Exantus reversed his decree and ordered Esop's release.\"\nIn the city of Samye, a marvelous deed occurred. While the common and public plays were being performed, as was the custom in many good cities, an eagle suddenly flew through the entire community, took and seized the seal from the one who had the power and authority over all the city, and dropped it into the pit of a man in liberty. This deed and the seizure of the seal astonished all the people of Samye. A great rumor spread throughout the city among the people, for they were doubtful of some persecution and did not know what this signified. Therefore, they were in great doubt and great fear, and they came to Exantus, whom they considered the wisest man in the city of Samye, and demanded of him.\nExantus was ignorant of this marvel's meaning, and the people were asked to provide an answer. Exantus was greatly distressed and sorrowful because he did not know what to say or how to answer the people. Esope, who saw him in this state, asked him why he was so sad and urged him to leave his sorrow and take joy and gladness instead. He asked Exantus to give him the responsibility of answering the Syrians and promised that if he satisfied them, they would receive worship, glory, and profit. If Exantus could not, however, his servant, who claimed he could explain such things, would be brought before them.\nSatisfy them, and you shall be delivered from great infamy and shame. I shall be rebuked and put to great shame. Then Exantus, trusting in the words of Aesop, went to the great place of Samyx the next morning and assembled the people of the city there. He went up to the place where the judge was accustomed to sit and recounted before the Samyens the things he had learned from his servant Aesop. He asked him to come before them, and Aesop appeared before the company. The people of Samyx looked at him with great marvel because of his shaggy and crooked appearance. Aesop, being on the highest part of the ass's platform, began to make a sign or gesture with his hand to the Samyens, indicating that they should hold their peace and keep silence among themselves. He said, \"Do this.\"\nMy lords, why do you laugh at me and disregard my figure and form, not realizing that a man should not look at a woman's face to see and behold her figure or form, but only to know her wisdom? Also, men should not look and attend to the vessel, but to that which is within the vessel. For often a foul vessel contains good wine. When the Syrians heard these words, they said to Esop, \"If you can give us good counsel for the welfare of all the common people, we all pray that you will do so at once.\" And then Esop, having confidence and trust in his wisdom and science, said: \"Nature or kind, from which all good comes, has today set and instigated a dispute or struggle between the lord and the servant. He who wins shall not be paid or rewarded according to his merit. For if the lord wins, I, his servant, shall have no freedom, as is right, but I shall be beaten and cursed, and also imprisoned. Therefore, if you: \"\n\"Although I wish to give you a good explanation of that which you demanded and asked for, I require you in return to make me free and restore me to my liberty, so that I may speak to you with trust and good confidence. I promise and assure you that I will show you the significance and understanding of this sign/symbol. And they all replied with equal words, \"He asks for reasonable and just things, therefore Exantus shall be made free as reason demands. Exantus refused to do this, and the lord of authority said to him, \"Exantus, if you will.\"\n\nThis following history mentions how Esop was restored to his liberty. Since Exantus was requested and prayed by all his good friends to restore and put Esop in liberty, he said to Esop, \"How is it not by my good will that I give you liberty?\" And immediately, the cries and proclamations went out to all the places, and thus was accomplished what Esop had said, \"Will you or will you not, I shall.\"'\nones be put into liberty / And then Esope went into the midst of all the folly / and made a sign with his hand that every one should keep peace. And after said to them, \"My lords of Sa, the Egret which is king above all other birds / As kings are above the people, has taken away the ring and scale of your leader / This tokeneth / and signifieth / that a king shall demand and ask for your liberty / and will destroy all your laws. And when the Samians heard the words, they became agitated and were greatly alarmed. Immediately after came a pursuant or messenger / who brought with him Royal letters / which demanded to know and have the counsel summoned to obey the king of Lindy / Nevertheless, to advise you, I tell you that in this mortal life, fortune shows two things and two manners of ways / The one is liberty, whose beginning is difficult and sweet.\nAnd the other way is servitude. The beginning is facile, but the end is sharp, bitter, and hard. When the Samians heard these words, knowing what it behooves the public and commonwealth, they all replied:\n\nBecause we are in liberty, we will not be servants to any man. And with this answer, they sent it back to Cresus. When the king heard this answer, he was angry and sorrowful. He gathered all his men of war and also all the nobles and gentles of his realm, and made a great army to destroy the Samians. This thing he might have brought about had it not been for his messenger, who said to him: \"Right dear, my sovereign lord, thou mayst not be avenged of the Samians as long as they have Esope with them, who in all their affairs and need helps and counsels them. Therefore, it is necessary that thou send an embassy to the Samians, that they will send to Esope, and that thou wilt pardon and forgive them their offenses.\"\nIn a time when animals could speak, wolves waged war against sheep. Unable to defend themselves, the sheep sought help from dogs. The dogs, fighting for the sheep, caused the wolves to retreat. However, the wolves, unable to harm or win against the sheep due to the love of the guarding dogs, sent an embassy to the sheep to:\nThis text appears to be in Old English, and there are some errors in the transcription. Here is a cleaned version of the text:\n\n\"Have perpetual peace with them, and for having peace, the wolves demanded that we all suspect each other. The dogs should be given to the wolves or destroyed forever. And the sheep, as fools, and for having good peace, consented to this demand. And when the dogs were slain, the wolves took revenge on the sheep, as it appears. When Aesop recounted this fable, the Samians decided that Aesop should not go to the king.\n\nThis history tells of how Aesop did not obey the Samians but went to the king.\n\nAesop did not obey the Samians' will but went with the ambassadors to the king. And when he came into the king's court, the king, seeing that Aesop was so greatly disfigured and counterfeited in body, was wrathful and angry with himself. And he said, 'Wonderfully, it seems, the same man, for whose sake they of Samos will not obey me.'\n\nAesop then said, 'My lord and king Magnesia, certainly I am not.'\"\nA man once came before your majesty by force, but of my own free will I have come to you, trusting so much in your kindness that you will hear what I have to say. And he said, on another day, there was a man who chased flies. This man caught a nightingale, who, seeing that he intended to kill her, prayed to the falconer, saying, \"I pray you, without cause, you will not kill me. I do no harm or damage to anyone. I do not eat corn, nor do I harm anyone with my horns, but I give comfort and joy to all who pass by the way of my song and my boys. And in me, you will find only the boy. When the falconer heard these words, he released her. Therefore, right reverend Sir, I pray you, without cause, I who am nothing, and as if I were nothing, you will not kill me. I do no harm, nor do I intend to, and because of my frailty and weakness, I can do nothing but speak and say things that are profitable to those in the mortal life.\nThe king was moved by pity and mercy and said to Esopo, \"I grant not your life, but fortune does. Ask for anything from me, and it shall be granted. And Esopo said, 'Sire, I ask for only one thing: that you grant me the tributes of the Samians.' The king replied, 'I am content.' Then Esopo knelt and thanked and praised the king. He composed the fables for the king and asked for the letters of the gift for the remission of the Samians' tributes. The king delivered them to him by commandment, and Esopo, with his good will, also received many other great gifts. And Esopo then took leave of the king and returned to Samos. Upon Esopo's arrival in Samos, the Samians received him with honor and made great rejoicing for his coming. And Esopo commanded.\"\nThe people were to assemble at a certain hour in the common place. Then Esope took his seat and read out and recited the royal letters. The king Crossus had remitted and granted them tributes. After this, Esope departed from Samye and went to entertain himself through many regions, nations, and Cytand's fables to mortal men. He came to Babylon. Because he displayed his wisdom there, he was warmly received and honorably entertained by Sycorax, king of Babylon. At that time, the kings sent each other plays and propositions problematic, and such other entertainments for their amusement. The one who could not interpret them sent tribute to the one who had sent them. Because Esope could interpret them, he taught the manner of it to King Sycorax of Babylon. And since he composed many fables there, which King Sycorax sent to other kings, and they could not interpret them, they sent tributes to him.\nThe king of Babylon, due to the enlargement and filling of his realm with great riches, adopted a noble and young child as his son after Esop had no children. This child, named Enus, soon after meddled with Esop's chambermaid, whom he believed to be his wife, and had intercourse with her. In great doubt that Esop would seek revenge, Enus accused Esop before the king of adultery or treason, and forged letters that appeared to be from Esop, revealing his supposed betrayal and conspiracy against the king.\n\nThe king, Lycurius, believing and giving credence to the accusation made against Esop, was greatly affected.\nWroth, the king, commanded Herope, his seneschal, to put Esop\u00e9 to death. Herope, seeing this sentence as unjust, kept Esop\u00e9 secretly within a sepulcher. All of Esop\u00e9's goods were confiscated and given to his son, who had accused him. After a long while, Nectanabus, king of Egypt, hearing that Esop\u00e9 had been put to death, sent a problematic proposition to Lycurgus, king of Babylon. Nectanabus, king of Egypt, to Lycurgus, king of Babylon, greeting. I wish to build a tower which shall not touch heaven nor earth. I pray you, therefore, send me masons to construct this tower. And by the accomplishment of this, I shall give to the ten tributes of all my realm and lands.\n\nWhen the king of Babylon heard this demand, he was greatly troubled and angry, and pondered how he might satisfy and give an answer to this question.\nthen he called to him all his sages to find the solution to the aforementioned question. Since none could provide an answer, the king grew angrier than ever before. In great sorrow, he fell to the ground and lamented, \"Alas, I am most miserable and wretched, for I have lost the crown of my realm. Cursed be he who ordered Esophe to be put to death.\"\n\nWhen Herophe, the Seneschal, learned of the king's great distress, he said, \"My lord, take no more anger towards me. I did not order Esophe to be put to death as you commanded. I knew that you would still need him, and, doubting to act against your majesty since that time until this day, I have kept him in a sepulcher.\"\n\nUpon hearing these words, the king's mood improved greatly. He rose from the ground and embraced his Seneschal, saying, \"If Esophe may still be alive during my life, I shall be bound to him.\"\nEsope was brought before the king, who fell at his feet. When the king saw that Esope was pale and distressed, he felt pity and commanded that he be taken up and clothed anew. Once Esope was on his feet, he came before the king and humbly asked for the reason he had been imprisoned. The king replied that his adopted son Enus had accused him. The king then commanded that Enus be punished with the same pain that those who make their fathers die should endure. But Esope begged the king for forgiveness. The king then gave Esope the question of the king of Egypt.\n\nAnd when Esope had seen the letters, he said to the king, \"Write and send back this answer to the king of Egypt: 'After the winter has passed,...\"\nAfter sending ambassadors to the king of Egypt, he ordered him to hire workers to build and complete his tower. The king then confiscated all the goods of Esop and placed them under his control, granting him authority to punish his son according to his will. However, Esop warmly welcomed his adopted son back into his home, gently correcting and chastising him. He advised, \"Keep my commands and place them in your heart. We give good counsel to others, but we cannot follow it ourselves. As a human, you must be subject to fortune. Therefore, first love God, keep yourself from your king's wrath and anger, and care for human affairs. God punishes the wicked.\"\nAnd it is not heavenly thing to do to any body harm, but show yourself cruel to your enemies, to those who are not condemned by you. And to your friends make joyful appearance and goodwill, to those who may have your help and goodwill sooner. For you ought to desire and wish prosperity and welfare for all your friends, and adversity for all your enemies. You must speak fair to your wife, to those who take no other man, for a woman is much variable and changeable, as men flatter and speak fair to her, she is then inclined to do evil. Keep the well away from the fellowship of a man too much cruel. For how can he have good prosperity yet be miserable? Keep your eyes stopped and keep and hold well your tongue, keep from much talking, and have no envy of other men's good. Envy lets the envious be unhappy. Have care and regard for your family or me, and be loved like a lord. Have shame in yourself to do against.\nAnd be not negligent or reckless in learning every day. Do not reveal your counsel to your wife in any way. Do not spend and waste your good willfully. It is better for a man to leave his goods after his death than to be indigent and a beggar in his life. Be salutary and joyously greet those you meet by the way, for the dog makes merry with his tail for those who know him by the way. Mogod wills it. And deal with those whom you can and your affairs or be sinful, and beware that you do nothing of which you may repent after. And when adversity comes upon you, bear it patiently. Lodge and be hospitable in lodgings. A good word is medicine against the evil friend. For nothing is so secretly and manifestly.\n\nThis history mentions how Enus killed himself, and after many admonitions and teachings, departed from the company of Esop, accusing him unjustly. He was full of heaviness and sorrowful, and went up to the top of.\nA high mountain / And from then he threw himself down at the foot of the hill / And thus willfully he broke his bones / and killed himself / as he who had always kept evil rule and misgovernance / For evil life follows an evil end /\n\nAfter this, Aesop commanded the Falconers that they should take four young eagles which were still in their nest / And when Aesop had them, he accustomed and taught them to eat high and low / and each of them had two children fasted and bound to their feet / and as the children lifted upwards or mewled they their food to come downwards, the young eagles in like manner flew up and down to take their food /\n\nAnd these things thus prepared and made / and that the winter was gone and past / Aesop took his leave of the king and with his Eagles and children went into Egypt /\n\nAnd when Aesop arrived and came before the king of Egypt, the king seeing that Aesop was crooked-backed and counterfeit in his body, thought in himself that he was but a simpleton.\nA beest, and the king of Babylon mocked him and his person, for he considered not that a foul vessel may be full of right good wine. For men must not only take heed to the vessel, but to that which is in it. Esop then kneeled before the king and humbly saluted him. The king sitting in his majesty received him right graciously and benevolently, saying to him in this manner: \"How likest thou me and my men?\" And Esop answered, \"Sir, you liken most to me as the son, and your men as sparks.\"\n\nThis history mentions how Esop rendered the solution to the king of Egypt concerning the question which he sent to the king of Babylon.\n\nWhen the king heard Esop's answer, he marveled at his subtlety and said to him: \"Have you brought all those who shall edify and make up my army?\" said Esop. \"But first, you must show me the place from which the army departed from your palaces,\" and led Esop into a fair place.\n\"fold/ and said, \"Behold this fair field. It is the place where I will have my tower established.\n\nEsopesan to each corner of this field and place an egg there, holding it upward into the air. The eggs began to hatch and the chickens fled after them.\n\nThen the children, with high spirits, began to cry out, \"Bring now to us clay stones and bricks, wood and tie,\nto build up the tower.\"\n\nWhen the king saw this, he said to Esop, \"Do you have men in your land who have wings?\" And Esop replied, \"Yes, we do have such men there.\"\n\nThen the king said to Esop, \"You have deceived me with your words and wisdom, but I pray you and request that you will answer me on a question which is this: I have had mares brought to me from Greece which conceive and bear horses by the help of the horses that are in Babylon. Answer me this question tomorrow.\"\"\nEsope returned and told his servant, \"Make all of you get me a large cat.\" The servant and companions carried out Esope's command.\n\nEsope then publicly ordered the cat to be beaten before all the people. The Egyptians saw this and immediately chased after the cat to capture him, but they failed. The Egyptians then showed the king what had happened.\n\nThe king commanded that Esope be brought before him. When he was before the king, the god, whom we adore and worship, is of such a figure and likeness as a cat. For all the Egyptians worship the idol made in the form and likeness of a cat. Therefore, you have greatly offended, Esope.\n\nEsope replied to the king, \"Sir, this false and evil beast last night greatly offended against the king of Babylon. For this beast killed a cock.\"\n\"Who is much loved because he fought strongly and sang all hours of the night. The king then said to him, \"Esop\u00e9, I had never permitted you to make such a great lying before me. For it may not be that this cat could have gone and come from Babylon on a night from here.\n\nEsop\u00e9 smiling replied, \"Sir, in such a manner comes and goes the horse of Babylon, by which your maids brought out young horses from Greece.\n\nAnd then Esop\u00e9 said, \"The king greatly praised the wisdom of Esop\u00e9. The king esteemed him more and worshipped him more than before. And on the next month, he called the greatest philosophers and wise men of all his country before him, whom he informed of the great subtlety, and commanded them to come to supper in his court with Esop\u00e9. And as they were sitting at the table, one of them said to Esop\u00e9, 'You must forgive me, for here I am.'\"\nSextus Empiricus answered him, \"Say what pleases you. It is not God's will that any man should make a lessening, therefore your words show that little you fear and love your god. For you speak and say only fables and lies.\n\nAnd after another he said to him, \"There is a great temple in which is a column, very great. The column bears and sustains twelve cities. And every city is covered with thirty great sails upon which two women are ever running.\n\nSextus Empiricus answered him in this manner, \"The small and little children of Babylon know the solution to this question. For the temple of which you speak is heaven, and the column is the earth. The twelve cities are the twelve months of the year, and the thirty sails are the days of the months. And by the two women who are ever running over the thirty sails is to be understood the day and night.\"\n\nThen the king of Egypt said to the lords of his court, \"It is now right\"\nAnd reason I send tributes and offerings to the king of Byblos, and one of them said to the king, \"Sir, we must yet ask him another question, which is this: what is it that we have never heard nor seen?\" The king then began to say to Aesop, \"I pray you to give a solution to this question.\" Aesop retired to his lodgings and feigned an obligation. In this obligation, Aesop made the following statement: I, Nectanabus, king of Egypt, acknowledge before all men that I, Nectanabus, king of Egypt, have borrowed a thousand marks of gold from King Lycurgus. I, Nectanabus, king of Egypt, promise to render and pay this debt to the said King Lycurgus within a certain term, which term, at that time, had not yet passed. The king of Egypt was greatly astonished by this Cyrograph or writing that Aesop presented to him the following morning. The king said to the noblemen of his court who were present, \"Have you ever seen or heard it said that King Lycurgus lent this to me?\"\nAnd the knights said, \"No more of that, and nothing else.\" Esope then said to them, \"If it is as you say to me, your question is answered. For now you have heard and seen that which you heard and saw never before.\n\nThe king of Egypt said that King Lycurgus was well pleased and eager to have such a subject and servant as Esope, and sent him back to Babylon with great gifts and tributes for the king of Babylon.\n\nThis history mentions how Esope returned to Babylon and how, in order to be worshipped, he had a statue or image of gold made.\n\nWhen Esope came before the king of Babylon, he told and recounted to him all that he had done in Egypt. Therefore, the king commanded that in the worship of Esope, a statue or image of gold should be set up in the public or common place.\n\nAnd shortly after, Esope had a desire and will to go to Greece and asked the king for leave to go there. The king granted it to him.\nEsope was sorrowful, and Esop promised him that he would return and live and die with him. And thus the king granted him leave. As Esop was going and walking through all the cities, this thing Esop denied and spoke against. And then the Delphins unbound the man in whom they found the cup of gold. And then they went and showed it before the people. Considering and seeing the way of their malice and wickedness, and knowing that he could not escape, they began to weep and make sorrow for their fortune. One of his friends named Demas, as he saw Esop weeping, comforted him, saying, \"Take courage and rejoice in yourself.\" And immediately the Delphins decided to gather together, declaring that they, as a sacred assembly worthy to receive a shameful death, should take Esop and lead him up to a high mountain to be thrown down from the top of it. When Esop knew their sentence, he said to them and repeated this fable for them:\nThe rat and the frog loved each other much. The rat invited the frog to come and dine with him. The rat said to the frog, \"Eat of that which pleases you.\" And when they had enough, the frog said to the rat, \"Come with me, and you shall be well entertained at dinner.\" To help you pass the river better, you shall be tied to my feet.\" The rat was tied to the frog's feet. And immediately the frog leapt into the water and dragged the rat after her. As the rat was near drowning, he said to the frog, \"You wrongly make me suffer death, but those who remain alive shall avenge this wrong on you.\" And as they were thus pulling each other forward and backward, a cat seeing this fight and delay, took them both together and ate them. Similarly, you make me die wrongfully. But Babylon and Greece shall avenge me upon you. But yet for...\nThis is the Delphins who would not let Goo Esopus go, but instead of death they drew and shaved him cunningly. This history ended, and as Esopus was thus fighting against them, he escaped from their hands and fled into the Temple of Apollo. But all this profited him nothing. For by force and strength they dragged him out of the Temple. Then they led him to the place where they would have him put to death. Esopus, seeing himself so vulnerable, said to them in this manner:\n\n\"My lords, fear not that your god Apollo will avenge me against you, but notwithstanding all that he can say, he was brought to the place where he should die. And seeing that I could not escape from them, I began to recite this fable to them:\n\nA woman once had a daughter who was very ugly and foolish. The mother prayed often to the goddesses that they would give her daughter wit and grace. The daughter was once...\nwith her in the temple and heard what she said in her prayer. And once this maiden went into the fields, she saw a man who filled a sack full of corn. Here ends the life of Aesop.\n\nThe first fable is of the Cock and the precious stone.\nThe second fable is of the Wolf and the Lamb.\nThe third fable is of the Rat and the Frog, and of the Cat.\nThe fourth fable is of the Dog and the Sheep.\nThe fifth fable is of the Dog and the Piece of Flesh.\nThe sixth fable is of the Lion, of the Cow, of the Fox, and of the Sheep.\nThe seventh fable is of the Thief and the Sun.\nThe eighth fable is of the Wolf and the Crane.\nThe ninth fable is of the Two Dogs.\nThe tenth fable is of the Man and the Serpent.\nThe eleventh fable is of the Ass and the Wild Boar.\nThe twelfth fable is of the Two Rats.\nThe thirteenth fable is of the Eagle and the Fox.\nThe fourteenth fable is of [unknown]\nThe fifteenth fable is of the raven and the fox.\nThe fifteenth first is of the lion, the wild boar, the bull, and the ass.\nThe sixteenth is of the ass and the she-bear.\nThe seventeenth is of the lion and the rat.\nThe nineteenth is of the mill that was sick and its mother.\nThe twentieth is of the swallow and other birds.\n\nI, Romulus, son of Thybere in the City of Aliqua, greet Esope, the man of Greece, subtle and ingenious. He teaches in his fables how men should keep and rule themselves, and to indicate the lives and customs of all manner of men, he introduces birds, trees, and beasts, speaking to signify why the fables were devised. In which he has written the malice of evil people and the meaning of the improbes. He also teaches humility and the use of words, and many other fair examples, which I, Romulus, have translated out of Greek.\nOnce upon a time, a rat asked a frog for help in crossing a river. The frog granted the rat's request and they swam together to the middle. However, the frog then stopped moving, intending to drown the rat. Just as the rat was about to perish, a cat appeared and saved them both.\n\nEsop tells the following fable about men who seek opportunities to do harm:\n\nOnce upon a time, a dog demanded a loaf of bread from a sheep that he had given her. The sheep replied that she had never received any bread from him. The dog brought the sheep before a judge, and since she refused to acknowledge the debt, he produced false witnesses \u2013 the wolf.\nmylan And when these witnesses were examined and heard the wolf say to the judge, I am certain, and I remember well, that the dog gave a loaf of bread to her. Mylan went and said, she received it as a gift from me. And the sparrowhawk said to the sheep, Come here why do you deny that which you have taken and received? And thus the poor sheep was vanquished. \u00b6 And then the judge commanded her that she should pay the dog, for which she had sold away before winter her fleece and wool to pay that which she never had. And thus the poor sheep was deprived. In such a manner the wicked, hungry people, through their great untruth and malice, rob and deprive the poor people.\n\nAgainst him / & prayed Jupiter that he would keep the sun from raining. This fable teaches us that we ought not to rejoice in evil friendship.\n\nWhoever does any good to the evil man, he sins, as Esop says, for of any good that is done to the evildoer comes no profit. Whereof Esop.\nA wolf once caught a sheep, and in its throat was one of its bones which it couldn't dislodge. The wolf then approached the crane and asked her to pull out the bone. The crane placed her nest in the wolf's throat and extracted the bone, healing him. The crane demanded payment from the wolf. The wolf replied, \"You are ungrateful and have bad manners, forgetting the good I have done for you. If I had wanted to, when your neck was in my throat, I could have eaten you. Thus, it appears from this fable that no profit comes from doing good to the wicked.\" The wolf struggled greatly to maintain his courage and was tempted to devour himself. But the lion said to himself, \"She is as beautiful as mine own, let me touch her.\"\n\nIt is better to live in poverty than to live richly and be someone else's servant. And the other was poor and lean.\nA great and fat rat went to play in the fields and encountered along the way a poor rat, whom he received well in his pouch or hole, and gave him whatever food he had. Then the fat rat said, \"Come with me, and I will give you better food.\" He went with him into the town and entered the rich man's cellar, which was filled with all good things. When they were inside, the great rat presented and gave to the poor rat delicious foods, saying, \"Be merry and make good cheer; eat and drink joyously.\" As they were eating, the butler of the place entered the cellar, and the great rat quickly hid in his hole. The poor rat was unsure whether to go or flee, but he hid behind the door with great fear and dread. When the butler had gone, the great rat came out of his pouch or hole and called the poor rat, who was still trembling.\nAnd he said to him, \"Come hither and be not afraid. Eat as much as you will. And the poor rat said to him, \"For God's love, let me go out of this cell. For I'd rather eat some corn and live surely than be forever in this torment. You are here in great doubt and do not live surely. Therefore, it is good to live poverty-stricken and surely. The poor live more surely than the rich. If you had the clear wit and were small, you would be the happiest of all other birds. And the fool, who heard the flattering words of the fox, began to open his beak to sing. And then the cheese fell to the ground, and the fox took and ate it. And when the raven saw that for his vain glory he had been deceived, he grew heavy and sorrowful. He would have avenged the fox. And this fable:\n\nWhen a man has lost his dignity or office, he must leave his first audacity or hardiness behind, lest he be injured and mocked by everyone. Esop shows this to such a man in the following fable:\n\nThere was a lion who...\nIn his youth, he was fierce and outragious. And when he had come to his old age, a wild boar came to him, which with its teeth tore a great piece of his body and avenged upon him for the wrong that the lion had done to him before that time. Afterward, the bull came to him, which gored and hurt him with its horns. An ass came there also, which struck him in the forehead with its feet by a misunderstanding. Then the poor Lion began to weep, saying within himself in this manner: \"When I was young and virtuous, every one doubted and feared me. And now that I am old and feeble, and near to my death, none sets or holds anything by me, but of everyone I am set back. And because now I have lost both virtue and strength, I have lost all good and worship. Therefore, this fable admonishes many one who are exalted in dignity and worship, showing to them how they must be meek and humble. For he that gets and acquires no friends ought to be...\"\ndoubtful to fall in such cases and in such miseries,\na body hurt need not let one give help and aid,\nHE who ever does evil has no trust to recall,\nand as vexed with misfortunes, he prayed to his mother,\nthat she should pray to the god,\nAnd his mother answered him, \"My son, thou bless the gods,\nthat now they will avenge them on the wicked.\nFor thou prayest not them by pity nor by love,\nbut for sorrow and fear.\nHe who endures his suffering and wicked deeds,\nshould not hope to be delivered from his evil,\nFor when one pays for his works and deeds,\nhe who offends others in prosperity,\nwhen he falls into adversity, finds no friends,\nHE who does not listen to good counsel,\nmay not fail to be given bad counsel,\nas Esop relates to us such a fable,\nof a plowman, who sowed linseed,\nand the swallow, seeing that from the same linseed,\nmen might make nets and gins,\nwent and said to all the other birds, \"Come with me, you all,\nand let us pull up all this,\nfor if we.\"\nThe laborer shall grow it into gines and nets to catch us all. All the birds dispersed his counsel. And then, as the swallow saw this, he went and hired her in the plowman's hows. And when the frogs had great fear and trembled much, and approached their king to make obeisance to him, and when they perceived that it was but a piece of wood, they turned again to Jupiter, praying him sweetly that he would give them another king. And Jupiter gave them the Heron. Then the Heron began to enter the water and eat them one after another. And when the frogs saw that their king was destroyed and eaten thus, they began to weep tenderly, saying to the god Jupiter: Right high and mighty god Jupiter, please deliver us from the throat of this dragon and false tyrant who eats us one after another. And he said to them: The king whom you have demanded shall be your master.\nFor when men have that which they ought to have, they ought to be joyful and glad. He who has liberty should keep it well, for nothing is better than liberty. Liberty should not be well sold for all the gold and silver of all the world. Whoever puts himself under the protection of the evil, you ought to wait and know that when he asks for aid and help, he gets none. Esop relates to us such a fable about the doves which demanded a spearhawk to be their king to keep them from the kite or milan. And when the spearhawk was made king over them, he began to devour them. The doves or colonies among them said it was better for them to suffer from the kite than to be under the subjection of the spearhawk and be martyred as we are. But of this we are worthy, for we ourselves are the cause of this misfortune. Therefore, when men do anything, they ought to look and consider their end.\nFor he who acts prudently and wisely takes good heed to the end. Right so it happens that he who threatens has fear and is fearful; and Esop relates to us such a fable of a hill which began to tremble and shake due to the mole that assaulted it. And when the people saw that the earth began to tremble thus, they were sore afraid and fearful, and durst not well come near or approach the hill. This hill shaking, their doubt and fear were converted into joy, and they all began to laugh. Therefore, one should not doubt all those who are of great words and threats, for some threaten that they have great doubt.\n\nThe birth causes not so much to gain some friends as does goodness. Esop relates to us such a fable of a wolf which saw a lamb among a great herd of goats. The lamb bleated, and the wolf went and said to him, \"This goat is not your mother; go and seek her at the mountain, for she will nourish you more sweetly.\"\nand more tenderly than this goes the goat, and the lamb answered him, \"This good nurse nourishes me in place of my mother, for she gives to me her son sooner than to any of her own children. And yet more, it is better for me to be here with these goats than to depart from them and fall into your throat to be devoured. Therefore he is a fool who leaves freedom or safety, for he puts himself in great peril and danger of death. For it is better to live surely and roughly in safety than sweetly in peril and danger.\"\n\nAnd as they ran, they addressed themselves into a meadow full of frogs. And when the frogs heard the hares run, they began also to flee and run fast. And then a hare which perceived them so fearfully said to all his fellows, \"Let us no more be fearful or doubtful, for we are not alone that have been fearful. For all the frogs have feared and been afraid as we have. Therefore we ought not to despair and hope to live. And if some adversity comes upon us, we must\"\nIn unfortunate and difficult times, be patient. The time will come when we will be free from pain and fear. Therefore, in unhappy and unfortunate times, one should not despair, but should always be hopeful for better times. After great hardship comes prosperity and fair weather.\n\nChildren should observe and keep the commands of their good parents and friends. Esop relates to us such a fable about a goat. This goat had a young kid that was so hungry it would have gone to the fields to eat grass. The goat said to her kid, \"My child, beware. If the wolf comes here to eat you, do not open the door to him.\" And when the goat had gone to the fields, the wolf came to the door. The wolf, pretending to be the goat, said to the kid, \"My child, open the door to me, the good shepherd.\" But the kid answered, \"Go away, evil and false one. I see through that hole, but I prefer you least of all.\"\nThe wisdom of my mother, and therefore I shall keep myself from opening any door of this house. And so, good children ought to keep well the doctrine and teaching of their parents. For many are undone and lost due to disobedience.\n\nScorn the world and gain many enemies. And often it happens that from a few words evil arises a great disturbance and danger.\n\nThou shalt not do unto others what thou wouldst not have done to thee. Whereof Esop relates to us such a fable: Of a fox that conveyed a grape to a trough, and the fox put the food upon a stone, the which grape the stone could not eat. She took it and showed great disdain, and went and departed from the fox's den still hungry and returned to her lodgings. And because the fox had thus deceived her, she thought in herself how she might deceive the fox. For as men say, it is merit to deceive the deceivers.\nThe fox prayed the stake to let him come and soup with her, and put his food within a glass. When the fox would have eaten, he couldn't reach it by, but only licked the glass because he couldn't reach the food with his mouth. Then he knew well that he was deceived, and the stake said to him, \"Take of such goods as you gave to me.\" The shameful fox departed from there, and with the staff he had made, he was beaten. Therefore, he who deceives others is often deceived himself.\n\nSome make great threats which have no might. Esop relates such a fable about this. About a cart or chariot, which a mule drew, and because the mule went not fast enough, the fly said to the mule, \"You lazy mule, why do you not go faster? I will so sharply prick you that I will make you go lightly.\"\nMule answered to the fly / God keep and preserve the monies for the wolves / For I have no great fear nor dread of them / But I fear and doubt my master / who is upon me / who constrains me to fulfill his will /\nAnd more I ought to fear and doubt him / than the / who are nothing / and of no value or worth /\nAnd thus men ought not to set by / nor doubt them / who have no might or value\n\nGo make boast and vainglory is but vain glory and folly / whereof Esop recites such a fable / Of the ant or formic and of the fly / which served to gather / to know which was the most noble of them both / And the fly said to the ant / Come hither ant / wilt thou compare thyself to me, who dwells in the kings' places and palaces / and eats and drinks at their table / And also I kiss both king and queen / and the most fair maidens / And thou pourest and misshapen beast thou art ever within the earth /\n\nThen the ant answered to the fly / Now know I\nwel thy vanyte and folye / \u00b6 For thow auauntest the of that wherof thow sholdest disprayse the / For fro alle places where as thow goost or flyest / thow arte\nthe loue of me / but only thow hast done it for to fylle thy bely For yf thow haddest done it for the loue of me / I shold haue pardonned to the / \u00b6 And by cause that thow dydest not for to serue me / but for to lette and ado\u0304mage me / For that the rat\u2223tes myght not ete / thow burest it awey / And soo by cause / that thow arte wexed fatte of myne owne brede / thow must ren\u2223dre and yeue to me alle the fatnesse / whiche thou hast conque\u2223red and goten here / For he that robbeth shall be robbed / Iuxta ilgood wylle and good entencion for to do hit / For an almesse that is done for vayne glorye / is not meri\u2223ted / but dismeryted / wherfore I shal not pardonne the / but in\u2223contynent and withoute taryenge thow shalt deye / For by cau\u00a6se that thow hast deseruyd no mercy / thow shalt now be putte to dethe\nTHe poure ought not to compare hym self to hym which is\nA rich and mighty frog, as the fable goes, lived in a meadow where she saw an ox grazing. She wanted to make herself as big and powerful as the ox and, swelled up with pride, she demanded of his children if she was not as great and powerful as the ox. The children answered and said, \"No, mother, for you seem to be nothing. Then the frog swelled even more. And when the ox saw her pride, he trampled and thrust her with his hooves, and broke her belly. Therefore, it is not good for the poor to compare themselves to the rich. People commonly say, \"Do not swell up,\" lest you burst.\n\nAncient people should not be despised nor old age nor antiquity. Moreover, you ought to love and praise the deeds and feats they accomplished in their youth. Esop recounts such a tale to us.\nA lord had a dog that was good in its youth. You know that by nature, dogs chase and hunt in their youth and have great lust to rend and take wild beasts. When this dog reached old age and could no longer run, it happened once that he let slip and went away in a rage, and with great wrath began to bite him. The dog then said to him, \"My master, you ill reward and serve me for the good service I rendered you in my youth. And now that I have come to my old age, you cast me aside. Remember how in my youth I was strong and lusty, and how I made great exploits and efforts, which brought about my youth. And now, when I have become old and feeble, you set nothing by me.\"\n\nThis fable teaches that whoever does any good in his youth, in his old age he shall not continue in the virtues which he possessed in his youth.\n\nMen say.\nCommonly, after that the time according to the scriptures, from which Esop relates to us such a fable, and says: \"He who beholds the evil of others must endure the evil that comes upon him. For once, as a hunter went through fields and woods, the hares began to flee in fear. He who should not be quick to accuse others, relating to such a fable of a serpent, which went into the house of a poor man, lived on what fell from his table. For this reason, great fortune came to this poor man and he became wealthy. But one day this man was angry with the serpent and took a great staff, striking at him and causing him great harm. Therefore, the serpent went out of his house and never returned. And not long after this, this man returned and fell again into great poverty. Then he knew that by the fortune of the serpent's departure, he had been made rich.\"\nThe serpent, having become rich, repented greatly and this poor man went and humbled himself before the serpent, saying to him, \"I pray thee that thou wilt pardon me for the offense that I have done to thee.\" And then the serpent said to the poor man, \"Since thou repentest of thy misdeed, I pardon and forgive it to thee. But as long as I shall live, I shall remember thy malice. For thou hast hurt me once, thou mayest as well hurt me another time. For the wound thou hast inflicted on me may not forget the evil which thou hast done to me. Therefore he who was once evil shall ever be presumed and held for evil. By whomsoever we receive some damage, we ought not to suspect our good and true friends.\"\n\nThe thing that is promised by force and in fear is not to be held. This is the story that Esop relates of a heart that, in the presence of a wolf, demanded of a sheep that she should pay a bushel of corn. And the wolf, having received the corn, immediately devoured the sheep.\nWulf commanded the sheep to pay him, and when the day of payment came, the heart came and demanded of the sheep its corn. The sheep said to him, \"The conventions and pacts made by fear and force ought not to be kept. For it was forced for me to promise and grant to give to the one who never lent to me. Therefore, you shall have nothing from me. Therefore, sometimes it is good to make a promise about something to avoid greater harm or loss. For the things done by force have no loyalty. Of a little evil may come greater. Esop relates such a fable: of a fly that stung a man on his bald head. And when he wanted to strike her, she flew away, and thus he struck himself. The fly began to laugh. The bald man said to her, \"Evil beast, you demand your death if I strike myself because of you, but if I had not felt it, you would have been killed.\"\nAnd therefore many are those who have great worship and glory, but no prudence or wisdom in them. Esop relates such a fable of a wolf that found a dead man's head, which he tore up so violently with his foot, and said, \"Ah, how fair thou art and pleasant, and now thou hast neither wit nor beauty, and yet thou art without wisdom and thought.\" Therefore, men should not only behold the beauty and fairness of the body, but also the goodness of the character. For sometimes men give glory and worship to some who do not deserve it. None should wear and put on the garment of another. Esop relates to us such a fable of a Jaunty fellow full of vain glory, who took and put on the feathers of a peacock, and with them he adorned and arrayed himself well. And when he was well dressed and arrayed, by his overconfidence or overbearing ways, he would have gone and conversed among the peacocks, and disparaged all his equals.\nAnd when the peasocks knew that he was not of their kind, they plucked off all his feathers and struck and beat him in such a manner that no feathers remained on him. He fled away, naked and bare.\n\nAnd then, when his companions saw him, they said to him, \"What gallant one comes here? Where are your fair feathers which you had but late possessed? Have you no shame or modesty to come in our company? And then all the birds came upon him and struck and let him, saying to him, \"If you had been content with your own vestments, you would not have come to this plight. Therefore, it appears that it is not good to wear another man's.\"\n\nHe was chased and put out. He lived in great danger. And as soon as winter comes, you shall die. I shall remain alive alone in my chamber or hole, where I drink and eat at my pleasure. For winter will not forgive your misdeed but will slay you.\n\nAnd he who wishes to mock or despise.\nA person should first look and reflect upon himself, for it is commonly said that one who gazes into a mirror sees himself. Who sees himself well, knows himself, and he who knows himself well little esteems himself. And he who esteems himself little is wise and sage.\n\nHe who falls into some evil fate or deed shall live with dishonor and under suspicion by the people. And yet, if by chance he intended to do some profitable thing for someone else, he should not be trusted or believed. Esop relates such a fable to us: of a wolf who accused the fox of being a thief and a knave among the poor people. The wolf said that the fox was a chief and a pauper, and the fox replied that he lied and was a good and true man who did much good.\n\nThen the ape, who was set as a judge, gave such a sentence and said to the wolf: \"Come here, you have not\"\nlost all that you demanded, and you took and robbed something, howsoever, that you deny it in justice, but since peace may be between you both, you shall divide your good, to the end that neither of you has the whole part. For he who is accustomed and used to roll and gauge, with great pain he may abstain from it. And because the ape felt them both guilty and suspicious, they made their difference to be reconciled and partitioned half and half. Those who are accustomed to do any fraud or falsehood shall ever live running in suspicion.\n\nMen ought well to look and behold the courage and thought of him who does good and the end, why he does it. Wherefore he does it. Esop relates such a fable of a man who took a washer-woman, who chased after the rats within his house, and after he had taken her, he would have killed her. And when the poor washer-woman saw the wrath and fury of her master, she cried to him, mercy.\n/ sayenge thus / My lord I requyre and And that thow wylt reward me of the grete seruyse whiche I haue done to the / For euer I ha\u2223ue chaced the rats oute of thy hows / \n\u00b6 And the man sayd to her / thow dydest not that for\n\u00b6 The fyrst fable is of the lyon and of the shepeherd\n\u00b6 The second fable is of the hors and of the lyon\n\u00b6 The thyrd fable is of the horse / of the asse / and of theyr\n\u00b6 The fourthe fable is of the beestes and of the byrdes\n\u00b6 The fyfthe fable is of the nyghtyngale & of the sperehawke\n\u00b6 The sixthe fable is of the wulf / and of the foxe\n\u00b6 The seuenth fable is of the herte and of the hunter\n\u00b6 The eyght fable is of Iuno and of Menus\n\u00b6 The ix fable is of the woman and of the knyght\n\u00b6 The x fable is of the yonge man and of the yong woman\n\u00b6 The xj fable is of the fader and of the euylle sone\n\u00b6 The xij fable is of the serpent / and of the mone\n\u00b6 The xiij fable is of the wulues and of the sheep\n\u00b6 The xiiij fable is of the wulf and of the wood\n\u00b6 The xv fable is of the wulf and of the dogge\n\u00b6 The xvj\nThe seventeenth fable is of the ape and the fox.\nThe eighteenth fable is of the man who kept mules and of the ass.\nThe nineteenth fable is of the heart and of the ox.\nThe twentieth fable is of the lion's deceit and conversion.\nThe mighty and powerful should not be reluctant to accept benefits from the little and small. They should not forget them, but so that they may be rewarded by them.\nThis fable approves of Aesop and shows us, in the case of a lion who chased a beast, how a thorn entered his foot, causing him great pain and preventing him from going further. He came to a shepherd who kept his sheep and, showing him his injured foot, the shepherd was greatly afraid and offered him one of his sheep. But the lion asked for no meat. Instead, he desired to be healed.\nAnd after the shepherd saw the wound in his foot, he gently drew out the thorn and removed all the rotten flesh. And immediately the lion was healed. And to show his gratitude and thanks to the shepherd, the lion kissed his hands. And after he returned into the deepest part of the wood, it happened that this lion was captured and taken to the city of Rome, where he was put among the other beasts to devour the wicked.\n\nNow it came about that the same shepherd committed a criminal act, for which he was condemned to be devoured by these beasts. And as soon as he was cast among them, the lion recognized him and began to look at him kindly and licked his hands. And before serving and protecting him from all the other beasts,\n\nThe shepherd then knew that it was the lion who had let him go earlier, and that he would now repay him.\nThis is a hymn of the good deed that the shepherd did, which left all the Romans wonderingly abashed, and they wished to know the cause. The shepherd said to them, as it is recorded above, / And when they knew the cause, they gave leave to the shepherd / to go home, and they sent the lion back into the forest again. Therefore, it is noteworthy and true that all manner of people ought to render and give thanks and mercy to their good doers. Sloth is a sin which is greatly displeasing to God. And to find some subtlety and manner in which to eat and serve him, the leper approached him and said, \"God keep my brother. I am a leper. And with all good physic, / I have come here to heal you of your sore foot.\" The lion knew well all his evil thoughts and said to the horse, \"My brother, I thank you greatly, and you are welcome to me. I pray that you will make my foot whole.\" Then the lion said to the horse, \"Look at your foot.\"\nAnd as the lion looked on him, the horse struck him on the forehead. In such a way that he broke his head and filled out of his mind, and the lion fell to the ground. And so unexpectedly he was hurt that almost he might not rise again. And then the lion said to himself, \"I am well rewarded for this, for he who seeks evil, evil comes to him. And because I disguised myself and feigned myself to be a medicin, instead of showing my received good reward, and therefore everyone ought to show himself such as he is. He who is fortunate and happy, and is at the highest point of the wheel of fortune, may well fall down. And therefore none should despise the poor, but should think how the wheel of fortune is much doubtful, as this present fable shows, of a fair horse which was well harnessed and adorned, and its saddle and bridle garnished with gold. Which horse met with an ass heavily laden in a narrow way. And because the ass did not turn him back.\nThe horse said to him, \"Have you no shame or vergogue, that you do not show any worship, lord, who holds me now? With my foot, I might break your head, because you put yourself aside and out of my way, so that I might pass and go on my way. The poor ass answered him not a word and was greatly afraid that the horse should hold its peace wisely and sagely. And the horse went its way.\n\nAnd within a little while after, it turned its wheel up so down. For this old lean and sick horse,\n\nAnd when his master saw that his horse was thus lean and sick and out of prosperity, he commanded that it should be taken into the town, and that in place of his rich saddle men, they should put and set on its back a panier to carry down into the fields.\n\nNow it happened that the ass, which was in a meadow eating grass, perceived and saw the horse and well knew him. From this, he was greatly astonished and marveled much that he was thus poor and so.\nAnd the ass approached him and said, \"Where is now your fair saddle and your rich bridle, adorned with gold? How have you come to be so lean and such a pitiful sight? What has befallen your fair and rich adornments, and what has become of your great pride and presumption, which you once displayed to me? Consider now, how lean and unworthy you appear, and how we have become equals. The miserable and unhappy horse was abused, and in shame looked downward and answered never a word. For this reason, those in misfortune should not be despised by those in prosperity. I knew many a rich and mighty man who are now poor. No one can do good to two opposing sides at once, as the fable tells us, the beasts made great war against the birds and fought every day against each other. The back one driving the other.\nAnd the beasts should vanquish and overcome the birds, and the beasts would contend against the birds, and when the battle was ordained on both sides, the eagle began to enter the battle of the beasts with such strength that with the help of the other birds, he gained the field and vanquished and overcame the beasts. Therefore, the beasts made peace with the birds and were all of one accord and of one will. And for the treason that she had committed, she was condemned to never see the day or flee, but only by night, and also she was deprived of all her feathers. He who serves two lords contrary to one another cannot be good or true, and those who abandon and leave their own lords to serve another stranger, who is an enemy to their lord, are worthy of punishment. For as the Gospel says, none can serve both God and the devil. He who oppresses the Innocents shall have an evil end. Esophe.\nA reckoning of a tale, of a falcon, which entered the nest of a nightingale, where he found the little and young birds. The nightingale came and perceived him. Therefore she prayed the falcon, saying, \"I implore and entreat thee as much as I may, have pity on my small birds.\" And the falcon answered and said, \"If thou wilt that I grant thy request, thou must sing sweetly according to my will and please me.\" Then the nightingale began to sing sweetly, not with her heart but only with her throat, for she was so filled with sorrow that otherwise she could not do so. The falcon then said to the nightingale, \"This song pleases me not.\" And he took one of the young birds and devoured it. And as the said falcon would have devoured and eaten the other, came there a hunter who cast a great net upon the falcon. And when she would have flown away, he might not, for she was taken. Therefore he who harms and hinders the innocents is worthy.\nto deye of euylle dethe / As Caym dyd whiche slewe his broder Abel\nFOrtune helpeth bothe the good and euylle folke / and to alle them / whiche she helpeth not she sendeth euylle to them / And they that setten alle theyr malyce ageynste fortune ben subuertysed and ouerthrawon by her / wherof Eso\u2223pe reherceth suche a fable / Of a wulf whiche had assembled to gyter a grete proye / or moche mete for to haue lyued more de\u2223lyaously / wherof the foxe had grete enuye / and for to haue robbed somme of this good / he came vnto the cauerne or hole where as this proye or mete was in / and sayd to the wulf / My godsep the wulf / by cause hit is longe syth I sawe the / I am in grete heuynesse and sorowe / and also by cause we haue not ben in long tyme gone chaced and gone to gyder / \u00b6 And whan the wulf knewe the malyce of the foxe / he sayd to hym thow arte not come hyder for to see me / ne how I fare / but thou arte come for to robbe and rauysshe my good / For the whiche wordes the foxe was moche angry / and wente toward a\nA shepherd spoke to him, saying, \"If you wish to avenge yourself against the wolf that is an enemy to your herd or park, I will place him under your control today. The shepherd answered the fox in this way, \"If you do as you say, I will pay you well.\" Then the fox showed him the hole where the wolf was hiding. The shepherd, incontinent, went towards the hole with a spear and killed the wolf. In this way, the fox was well filled and refreshed by the spoils of others. But as he returned homeward, he was taken and devoured by some dogs. Therefore he said to himself, \"Because I have done great evil, evil comes to me. Sin always returns upon its master. He who lives by plunder and robbery shall, at the last, be plundered and robbed himself.\"\n\nMen sometimes praise those who should be blamed and vilify those who should be praised, as this fable of a shepherd relates. At one time, it happened to a shepherd that he drank at a fontain.\nWhile I cannot output the text exactly as requested without context, I can provide a cleaned version of the text based on the given requirements. Here is the cleaned text:\n\n\"As he drank, he saw in the water his head which was horned. Therefore he praised his horns much. And as he looked on his legs, which were lean and small, he despised and vilified them. And as he was drinking in the font, he heard the barks and voices of dogs. Therefore he would have fled away into the forest to save himself, but as he saw the dogs so near him, he would have entered within a bush. But he could not, for his horns kept him outside. And then, seeing that he could not escape, he began to say within himself, \"I have blamed and vilified my legs, which have been to me useless and unprofitable, and have praised my horns, which are now the cause of my death. And therefore men ought to despise that thing which is unprofitable and praise that which is useful and profitable. And they ought to praise and love the church and the commandments of the same, which are much useful and profitable. And despise and flee all sin and vice.\"\"\nBefore the goddesses, men must always praise chastity, for it is a worshipful and honest thing for a woman to remain content with a man alone. But Menelaus, for his amusement and to pass the time, would interpret the saying of the hens. Therefore, he demanded a hen that was in her house. At this time, I shall keep my tongue and speak no further of this matter. Many wise men who have seen and read all of this book understand its nature. And because it is fitting and honest, and we are all bound to keep ladies in their worship and honor, in every place where it is possible for us, we shall now cease to inquire further about this matter. History, which we shall leave untranslated for the sake of the great scholars, and in particular for those who will devote their time to studying and reading the commentary of the aforementioned Aesop.\n\nThe woman who lives in this world without:\n\n(Note: The text appears to be incomplete at the end.)\nA man and a woman deeply loved each other. Esope recounts a fable about this: When they were both deeply in love, it happened that Death, or Atropos, took the life of the man. Despite his death occurring outside the town, his wife was inconsolable and remained by his grave, having a small lodge built there. She refused to leave, not for any prayers, words, gifts, or threats from her parents.\n\nMeanwhile, in the town, a wrongdoer was sentenced to be hanged. To prevent his capture before being hanged, it was commanded that a knight keep him. As the knight kept him, he became parched. Perceiving the woman's lodge near the grave, he went to her and asked for some drink. She granted it to him with goodwill.\nThe knight gave him to drink, and the knight drank with great appetite, as one who had great thirst. When he had drunk, he turned again towards the gallows ward. This knight came another time to the woman to comfort her, and he did so three times. And as he was going and coming, doubting no one, his hanged man was taken and taken down from the gallows. When the knight came again to the gallows and saw that he had lost his dead man, he was greatly ashamed, and not without cause. For it was charged to him upon pain of death if he were taken away. This knight, seeing his judgment, turned and went again to the said woman and cast himself at her feet and lay before her as if he were dead. She demanded of him, \"My friend, what will you that I do for you?\" \"Alas,\" he said, \"I pray you to succor and counsel me, raised from me; the king will make me put to death.\" The woman said, \"Have no fear, my friend. I shall find a way.\"\nA woman named Tahys, who feigned love of death and loss, deceived one of her past lovers by saying: \"My right dear love and good friend, I suppose that among many I am well-loved and desired. Nevertheless, I shall set my love on you alone.\"\nI pray that you may be mine and I shall be yours, for all your goods I reject, but only I desire your sweet body. And he who knows the feigning and falsehood of the woman answered her right gently and sweetly. Your will and mine are both one alone. For you are she whom I most desire and whom I shall love all the term of my life. If you deceit me no more, for because you have received me in times past, I am ever afraid of thee, but notwithstanding this, you are now much pleasing and fair to my sight. And thus the one beguiled the other. For the love of a common woman is not to be trusted. For you ought to know and think within yourself that the common and foolish woman loves not you, but she loves your silver.\n\nA good and wise father ought to chastise his children in their young age and not in their old age. For then it is much difficult to make them bow. We read nothing that he ought to have done but was going.\nAnd playing in the town, a man told such a fable to them of a plowman or laborer. He bound a bull by the horns to an ox. The bull would not be bound, and it butted its horns at him. And at last, when it was bound, the laborer said to them, \"I have joined and bound you both together to plow, but I will that the least of you two, that is to say, the bull, be learned and corrected by the most, who is the ox. For I must say to the laborer himself, 'I bind you thus together to plow, so that the bull, which is young, fiery, and strong, may not strike or hurt anyone, from which great damage might come to me. But because I know well that the ox will teach and correct him well, I have bound you both together.'\"\n\nThis fable shows us that a father ought to teach and give good example to his children and chastise them when they are young. He who loves well chastises well.\n\nThe Author.\nEsop recounts a fable of two evils, saying that once a serpent entered the smith's forge to find food. It happened that she found a file and began to gnaw on it. The file then said to her, \"If you bite and gnaw me, you will do me no harm, but by biting and gnawing on me, you will harm yourself. For by my strength, all the iron is smoothed by me. Therefore, you are a fool to gnaw me.\" I tell you that no evil can harm or injure another evil as much as it harms itself, nor can wicked harm another wicked, nor can the hard break each other, nor can two envious men both ride on an ass. When men have a good head and a good leader wage war and dispute with wolves, and because the wolves make strong war against the sheep, the sheep then take revenge.\nfor they helped the dogs and the sheep as well. The battle of the sheep was so great and so strong, and they fought so vigorously against the wolves. The dogs put them to flight. And when the wolves saw the strength of their adversaries toward the sheep, intending to make peace with them, the ambassadors said to the sheep in this manner: if you will give us the dogs, we shall swear to you our faith that we shall never keep nor hold them against you. And the sheep answered: if you will give us your faith, we shall be content. And thus they made peace with each other. But the wolves killed the dogs, who were captains and protectors of the sheep. The dogs did little harm to the wolves. Therefore, when the little and young wolves had grown in age, they came from each part and country, and assembled them together. And all of one accord and will said to their ancestors and fathers: we must eat up all the sheep. And they answered thus to them: we shall not allow it.\nHave made peace with them / Nevertheless, the young wolves broke the peace and ran fiercely upon the sheep / and their fathers went after them / \u00b6 And thus, because the sheep had delivered the dogs to the wolves, who were their captains / and had none who kept them, they were all eaten and devoured by the wolves / Therefore it is good to keep well one's captain / who may at need give help / For a true friend is often better at need than a royalty / For if the sheep had kept the love of the dogs, the wolves would never have devoured them / therefore it is a sure thing to keep well the love of one's protector and good friend /\n\nHe who gives aid and help to his enemy is the cause of his death / as recounts this fable of a man who made an axe / And after that he had made his axe / he asked of the trees / and said / you give me a handle / And the trees were content / \u00b6 And when he had fastened the handle to the axe / he began to cut and throw down to the ground.\nAll the trees, therefore, the oak and the ash say, if we are cut, it is well right and reason. For of our own selves we are cut and thrown down. And thus it is not good to put oneself in the danger and subjection of one's enemy, nor to help him to be harmed, as you may see by this present fable. For men ought not to give the staff by which they may be beaten with, liberty or freedom being a most sweet thing, as Esop relates by this fable, of a wolf and a dog who by chance met. Therefore the wolf demanded of the dog, \"Why art thou so fat and so playful, Sant?\" And the dog answered him, \"I have well kept my lords' houses, and have barked after the thieves who came in the houses of my master. Therefore he and his men give to me plentifully of good food. Whereof I am fat and playful.\" And the wolf then said to him, \"It is well said, my brother. Certainly since thou art so well at ease and fare well, I have great desire to dwell with.\"\nThe one who eats with you, if you and I make but one dinner, well said the dog, come on with me if you will be as welcome at your ease as I am, and have no doubt of anything. The wolf went with the dog, and as they went by the way, the wolf beheld the dog's neck, which was quite bare, and demanded of the dog, \"Why is your neck so shaven?\" And the dog answered, \"It is because of my great collar of iron, to which I am daily fastened, and at night I am unbound to keep the hounds better.\" Then said the wolf to the dog, \"This I need not know. For I, who am free, will not be put in any subjection. And you, accustomed to being bound, continue in it, and I shall live as I am accustomed. Therefore, there is no richesse greater than liberty. For liberty is better than all the gold in the world. How shall one do any good to another, who cannot do good to himself? As you may see by this fable of the feet and hands.\nWh whoever struggles with the belly, saying, \"All that we can or may win with great labor, you test it all, and yet you do no good, and therefore you shall have nothing from us, and we shall let the day die from hunger.\" And then, when the belly was empty and sore hungry, she began to cry, saying, \"Alas, I die from hunger. Give me something to eat.\" And the feet and hands said, \"You get nothing from us.\" And because the belly could not have food, the conduits through which the food passes narrowed, and within a few days after, the feet and hands, because of the pains they felt, would have given food to the belly, but it was too late. For the conduits were joined together, and therefore the limbs could do no good to the belly. And he who does not govern his belly well with great pain may hold the other limbs in their strength and virtue. Therefore, a servant ought to serve his master well, so that his master may hold and keep him honestly.\nAnd to receive and have good reward of him, when his master shall see his faithfulness: Of the poor and of the Rich Esopre tells such a fable, Of an ape, who prayed the fox to give him some of his great tail to cover his bare buttocks with; saying thus to him, \"What advantage is there in such a long tail? It only wags.\" And he, who hinders that, shall be profitable and good for me. The fox said to him, \"I would that it were yet longer.\" For rather I would see it all fouled and ragged, than it should cover your foul buttocks with it. Therefore give you not that thing which you have need of, lest afterward you may regret it.\n\nMany have been troubled after their death; therefore, men ought not to desire death. Esop relates this by the fable of a merchant who led an ass laden to the market. And to be the sooner at the market, he beat his ass and sorely wounded him. Therefore the poor ass whinnied.\nDesired his own death, wishing for rest after it; and after he had been well beaten and chased, he died. His master had him flayed, and from his skin he made tambourines. For the pain that men may endure during his life, he should not desire and wish for this world - that will have great torment in the other world. Only none is assured to escape danger, and he entered a stable where many oxen were. To them he said the reason for his coming there, praying them sweetly to save him. And the oxen said to him:\n\nAlas poor heart, thou art among us evil-addressed; thou shouldst be more surely in the fields. For if thou art perceived or seen by the oxherd or the master, Certainly thou art but dead; Alas for God and for pity I pray you that you will hide me within your ranks; and that you deceive me not; and at night next.\nI shall go and place myself in a secure location. When the servants came to tend to the oxen, they threw hay before them and went away without seeing the heart. The heart was greatly rejoiced at having escaped the peril of death. Then he rendered thanks and grace to the oxen. One ox spoke to him, \"It is easy to escape from the blind if you perceive them not. And if you do not see them, certainly you are saved and will go on your way safely.\"\n\nHe commanded them to examine and see the hay, and he himself went to taste it. As he tasted the hay, he felt the horns of the heart with his hand. To himself, he said, \"What is this that I feel here?\" And, being frightened, he called all his servants and demanded to know how the heart had come there. They said to him, \"My lord, we have no idea.\"\nUnknown about it / And the lord was very pleased and had them taken and slaughtered, and made a great feast to eat himself. Therefore, it often happens that he who supposes he will flee is captured and held within the net or noose. For he who flees is in great danger, so men should be careful to do such deeds that they must necessarily flee from.\n\nTo converse with people of evil life is a very dangerous thing. And even just speaking with them lets much harm come. As this fable relates of a lion, who was very strong and mighty. From then on, he began to change his conditions and customs, showing himself courteous. He swore that he would harm no beasts but would keep them safe from everyone. And from this promise, he repented because it is very difficult and hard to change one's own kind. And therefore, when he was angry, he took with him some small beasts into a secret place.\nplace for us to eat and deceive them / He demanded of them / if his mouth stank or not / And those who said that it did or didn't were all saved / And all who didn't answer he killed and devoured / It happened that he demanded of the ape / if his mouth stank or not / The ape replied no, but that it smelled like bane / Then the lion felt shame to kill the ape / but he found a great deception to put him to death / He feigned to be sick and commanded that all his leeches and surgeons should come to him / when they arrived / he commanded them to open his wound / And when they had seen it, he said to him / Sir, you will soon be well / but you must eat light meals / And because you are king / all is at your commandment / The lion answered Right away, I would eat an ape / Certainly, said the monkey that same is good food / Then the ape was sent / And not withstanding that he spoke and answered respectfully to the king / the king made him die / and devoured him.\nTherefore it is perilous and harmful to be in the company of a tyrant, for he may be evil or good, but he will consume and devour every thing. And happy is he who can escape from his bloody hands, and who can avoid and flee the fellowship of the wicked tyrants.\n\nHere ends the third book of the Subtle Fables of Aesop, and begins the table of the fourth book.\n\nThe first fable is of the Fox and the Grapes.\nThe second is of the Weasel and the Rat.\nThe third is of the Wolf, the Shepherd, and the Huntsman.\nThe fourth is of the Peacock, Juno the Goddess, and the Nightingale.\nThe fifth is of the Panther and the Leopards.\nThe sixth is of the Butchers and the Oxen.\nThe seventh is of the Falconer and the Birds.\nThe eighth is of the True Man, the Flatterer, and the Apes.\nThe ninth is of the Horse, the Hunter, and the Heart.\nThe tenth is of the Lion and the Ass.\nThe eleventh is of the Hawk.\nThe twelfth fable is of the great hare and the little hare. The fifteenth fable is of the man and the lion. The sixteenth fable is of the camel and the fly. The seventeenth fable is of the Ant and the Grasshopper. The eighteenth fable is of the Pilgrim and the Sword.\n\nOnce upon a time, a fox saw and longed for the grapes that grew on a high vine. Unable to reach them, he was filled with sorrow. But then he consoled himself, saying, \"These grapes are sour. If I had them, I wouldn't want them.\" This fable teaches us that it is wise to be content with what we cannot have.\n\nWisdom is better than strength or force. (As this fable reminds us.)\nAn old weasel, which could no longer catch rats, often found herself hungry. She devised a plan to hide herself within and, as rats approached the flower, she ate each one. The oldest rat, perceiving this and speaking to himself, said, \"Certainly, I shall catch and eat the weasel, so it is wise to avoid the wit and malice of evil people, not through fear but through wisdom.\"\n\nMany people show themselves good through their words, which are full of great fantasies. For instance, there's the fable of a wolf that fled before the hunter. As he fled, he encountered a shepherd. The wolf said, \"Fear nothing, I shall not accuse you. I will show you another way.\" And when the hunter asked the shepherd if he had seen the wolf pass by, the shepherd, with a nod of the head and a wink of the eye, showed him the opposite. The hunter understood the shepherd's intent.\nBut the wolf which perceived well all the feigned manners of the shepherd fled away. And within a little while after, the shepherd encountered and met with the wolf, to whom he said, pay me for what I have kept the secret. And then the wolf answered him in this manner, I thank your hands and your tongue, and not your head nor your eyes, for by them I would have been betrayed if I had not fled away. Therefore, men must not trust him who has two faces and two tongues, for such people are like and similar to the scorpion, which anoints with its tongue and stings with its tail, and of such good as God has sent to him, whereof he must use unjustly. And there is this fable of a peacock which said, \"I am heavy and so sorrowful,\" because I cannot sing as well as the nightingale. Juno would comfort him and said, \"Your fair form and beauty are more worthy and of greater praise than the nightingale.\"\nThe nightingale's song / Your features and your beauty are resplendent as the precious, and there is no bird like your features or your beauty. / And the peacock said then to Juno, \"All this is nothing, since I cannot sing.\" / And Juno replied to the peacock to console him, \"This is in the disposal of the goddesses, who have given to each of you one property and one virtue, as they pleased. To the eagle they have given a fair figure, and to the nightingale they have given fair and pleasant song. And so to all other birds, therefore each one must be content with what he has. / For the miserable avaricious, the more goods they have, the more they desire to have, and: give to the miserable, as I have recited. / And when the villains or peasants of the country saw her, some of them began to strike her, and others said, \"Pardon and forgive her,\" for she has harmed no one, and others gave to her breed. / And another said to her, \"Take care.\"\nThe Vylains, beware well that you do not harm her, for they were all of diverse will. Each one of them went and returned home, thinking she would die within the pit. But little by little, she climbed up and went to her house again. She was well medicined, and soon she was whole. Within a while, after regaining her memory of the great injury done to her, she went back to the place where she had been hurt and bitterly avenged herself. She killed and slew all the best beasts that were there and drove away the shepherds, swineherds, and others who kept beasts. She burned the corn and caused much evil and great harm there. And when the people of the country saw the great damage she did to them, they came towards her, praying that she would have pity on them. She answered them in this manner: \"I have not come here to take vengeance on you who have had pity and mercy on me, but...\"\nOnly when it comes to those who would have harmed me, / I recite this fable for the wicked and evil-doers, / so that they harm no one. / If all the villains had had pity, / neither the poor panther nor the serpent Doom's-head would have come to them.\n\nWhen a lineage or kinship is indifferent or unconcerned, / they will hardly do anything for their own good, as this fable relates. / Of a butcher who entered a stable filled with sheep, / And after the sheep saw him, / none of them spoke a word. / And the butcher took the first one he found.\n\nThen the sheep all spoke together and said, / let him do what he will. / And thus the butcher took them all one after another, except for one. / And as he would have taken the last, / the poor one said to him, / I am worthy to be taken, / it is better to be called a coward than to be virtuous alone.\n\nThe wise ought always to keep and observe good custom, / And in no way should they do the contrary, / as this fable relates. / Of the\nbirds that were joyful and glad as the primetimes came, because their nests were then all covered with leaves. And they beheld and saw a falconer who dressed and laid his laces and nets to take them. And then they all said together, that man has pity on us, for when he beholds us he weeps. And then the partridge, which had experienced and tried all the said falconer, said to them, keep you all well from that said man and fly high into the air. For he seeks nothing but the manner to take you. For if he took you, he shall eat and devour you, or to the market he shall carry you to be sold. And those who believed his counsel were delivered out of their perils. And those who did not believe it were ever in great danger.\n\nIn times past, men preyed more on the people full of leysings and falshede than on the man full of.\nA truth/The thing that reigns greatly to this day/As we may see/by this present fable/Of the man of truth and the man liar/who went both through the country/And so long they went, in their journeys/that they came to the province of the apes/And the king of apes made them both be taken and brought before him/And he, being in his royal majesty/whereas he sat like an emperor/and all his apes about him/as subjects are about their lord/would have demanded/and in deed he demanded to the liar/Who are you?/And the lying maker and flatterer answered him/Thou art emperor and king, the fairest creature that is on earth/\u00b6 And after the king demanded of him again/Who are these that are all about me?/And the liar answered/Sir, they are your knights and your subjects/to keep your person and your realm/And then the king said/You are a good man/I will that you be my great steward of my household/and that.\nevery one bear to the honor and reverence / And when the man of truth heard all this, he said within himself / if this man, for to make falsehoods, is so greatly enhanced / then by greater ways / I shall be more worshipped and enhanced / if I speak truth /\n\nAnd after the king asked the truthful man / and demanded of him / who are you / and all that are about you /\n\nThen the man of truth answered him thus / thou art an ape and a most abominable beast / And all they who are about thee are like and seemly to thee /\n\nThe king then commanded that he should be broken /\n\nNone ought to put himself in subjection for to avenge him on other / For better is not to submit him-self / than after to be submitted / as rehearsed to us / Of an horse which had envy over a heart / because the heart was fairer than he / and the horse, by envy, went unto a hunter / to whom he said in this manner / if thou wilt bind me / we shall this day take a good prey / and take thy sword.\nAnd we shall chase the heart, and thou shalt hide it with thy sword and kill it. And thou shalt take it, and then its flesh thou mayst sell, and its skin thou mayst.\n\nAnd then the hunter, moved by greed, asked the horse, \"Do you by your faith think that we may take the heart of whom you speak to me of?\"\n\nAnd the horse answered, \"Suffyse the, for there I shall put all my diligence and all my strength. Leap upon me and do as I counsel.\"\n\nAnd then the Hunter and the horse began to run after the heart. And when the heart saw him coming, it fled. And because the heart ran faster than the horse, it outran them and saved itself.\n\nAnd then, when the horse saw and felt himself much weary and could no longer run, he said to the hunter in this manner, \"Alight from my back. For I can bear it no longer and have my fill of this chase.\"\n\nThen said the hunter to the horse, \"Though you are entered into my hands, yet shalt thou not escape.\"\nthus from me thou hast the bridle in thy mouth whereby thou mayst be kept still and arrested\nAnd thou wilt leap, the saddle shall save me,\nAnd if thou wilt cast thy feet from the, I have good spurs to constrain and make the go where I will, and thou shalt have,\nTherefore it is not good to put and submit thyself under the hand of another, lest they have envy against thee.\nFor whoever submits himself under the might of another, he binds himself to him.\nThe great callers by their high and loud cry summon people to be afraid, as this fable relates,\nOf an ass which once met a lion,\nTo which the ass said, \"let us climb upon the mountain,\" and I shall show to thee how the beasts are afraid of me,\nAnd the lion began to smile,\nAnd he answered the ass, \"Go we, my brother.\"\nAnd when they were upon the top of the hill, the ass.\nbygganne cries and the foxes and hares began to flee. When they saw them flee, the lion said, \"See how these beasts fear and doubt me. I too would have been fearful of your voices if I hadn't known you.\"\n\nThe hypocrites make a beard of straw for their god, as this fable recounts about a hawk. This hawk once feigned that he would celebrate and hold a grand or great feast within a temple. To this feast and solemnity, he invited and summoned all the small birds. As soon as they had all come into the temple, he put them all to death, one after another.\n\nTherefore, this fable shows us how we must keep ourselves from all those who, under fair seeming, have a false heart. They are hypocrites and deceivers of God and the world.\n\nFair doctrine takes him in himself, as this present fable teaches us.\nA lion, who once feigned illness, / And when the beasts knew that the lion was ill, / they all came to visit and comfort him. / Incontinently, as the beasts entered his den, / he devoured and ate them. / And when the foxes came to the gate to see the lion, / they knew the lion's deception and falsehood, / and they saluted him at the gate. / And when the lion saw that they would not enter his den, / he demanded of them, \"Why not?\" / And one of the foxes said to him, \"We know, and if we entered, we would come back.\" / Therefore he is lord. / As men can well see by this Fable, / Of a wolf who visited an ass that was sick, / the wolf began to feel and taste him, / and demanded of him, \"My brother and my friend, where are your wounds?\" / And the ass said to him, \"Where you taste.\" / Then the wolf, feigning to visit him, / began to bite and strike him.\nMen should not trust flatterers, for they say one thing and do another. It is not becoming for the young and little of age to mock or scorn their elders, as this fable relates about three little hedgehogs who mocked a great hedgehog. This hedgehog, when he perceived their scorn, said to them, \"You poor fools, do you not know why I fled? If you knew and understood the consequences and parallels, you would not mock it. Therefore, when men see that the great and mighty are fearful and doubtful, the less or little should not be assured. For when a town is taken and gotten by the fortune of war, the country around it is not therefore more certain, but uncertain and in turmoil. Men ought not to believe the painting but the truth and the deed, as can be seen in this present tale, of a man and a lion who had a strife and were in great discord as to which of them was stronger. The man said, \"That I am.\"\nThe man, stronger than the lion, sought to have his saying verified by showing the lion a picture. There was a man who had defeated a lion, as depicted in the picture of Samson the strong. The lion then spoke to the man, \"If the lion could make the picture true and accurate, it would be painted here to show how the lion had defeated the man. But now I shall demonstrate the truth to the very and true witnesses. The lion then led the man to a great pit and there they fought. But the lion cast the man into the pit and subjected him to his submission, saying, \"Man, now you know all the truth, which of us both is stronger. He who has no might should not glory or praise himself. This is shown to us in the present fable of a camel. A camel, bearing a great burden, was once made to carry a flea all day because the flea jumped onto its back.\nAnd when they had made a great way, and the camel came even to the lodgings, and was put in the stable, the flea leapt from him beside the foot of the camel. And after she said to the camel, \"I have pity on you,\" and came down from his back because I will no longer cause you grief or trouble by bearing me. And the camel said to the flea, \"I thank you,\" how is it that I am not heavily burdened by you? And therefore, of him who neither helps nor hinders, men need not make great estimation.\n\nIt is good to pursue such things oneself in the summer season, of which one shall have need in the winter season. As you may see by this present fable of the sycamore. Which in the winter time went and demanded of the ant some of her corn to eat.\n\nAnd then the ant said to the sycamore, \"What have you done all summer long?\" And the sycamore answered, \"I have sung.\"\n\nAnd after the ant said to her, \"Of my corn shall you not have any?\" And if you have.\nIn summer, all daused now in winter, and there is one time for labor and work, and one time for rest. He who does not work does no good, and will often have great cold and lack at his need. An evil man may cause the ruin or loss of many people, as we have in this tale of a pilgrim who found a sword. He asked the sword, \"What has man lost you?\" And the sword answered the pilgrim, \"A man alone has lost me, but many I have lost. Therefore, an evil man may be lost himself, but he may let many be lost. For by an evil man may come a country many evils.\" Men ought not to injure, and when the sheep had borne for a long while, you should keep yourself well to set it upon a dog. And then the crow said to the sheep, \"Thou poor innocent one, I know well with whom I play. For I am old and malicious, and my kind is to...\"\nLet all Innocents and simple folk be friends with the evils. Therefore, this fable will tell and say how there are people of such kind, who will do no good work but only let the Innocents and simple folk suffer. None should be proud against his lord, but ought to humble himself toward him. As this fable recounts to us of a great tree which would never bow for any wind, and a reed which was at its foot bowed itself as much as the wind allowed. And the tree said to it, \"Why don't you remain still as I do?\" And the reed answered, \"I have not the might which you have.\" And the tree said to the reed proudly, \"Then have I more strength than you.\" And soon after came a great wind which threw down the said great tree, and the reed remained in its own being. For the proud shall always be humbled, and the meek and humble shall be exalted. For the root of all virtue is obedience and humility.\n\nHere ends the fourth book of the Subtle Fables.\nOf Esop, and how it is that few of them are not found only in Registrus, yet many other fables composed by him have been called many people Asses, who are very subtle and think they know much and are a great scholar, but are really an ass, as it appears from this, when he was asked by him, \"What are you?\" And the mule answered, \"I am a beast.\" And the fox said, \"I do not ask or inquire of you, but I ask who your father was.\" And the mule answered, \"My great father was a horse.\" And the fox said again, \"I do not ask or inquire of you, but only tell me, who are you?\" And the mule said to the fox, \"I don't know. But so that my name should not be forgotten, my father had it inscribed under my left foot behind.\" Therefore, if you want to know my name, go and look under my foot.\n\nAnd when the fox understood the deception or falsehood, he went back into the forest again. And he met the wolf, to whom he said, \"Ha.\"\nmy servant, what do you have here? Come with me, and I shall give you a good prize. Look into yonder meadow, there you shall find a fat beast, from which you may be filled. And then the wolf entered the meadow and found the mule. He demanded, \"Who are you?\" And the mule answered the wolf, \"I am a beast.\" The wolf said, \"This is not what I asked the beast. Tell me instead how you are named.\" And the mule replied, \"I don't know, but if you want to know my name, you will find it written at my left foot.\" Then the wolf said, \"I pray you, show it to me.\" And the mule lifted up its foot.\n\nAs the wolf beheld and studied the foot of the mule, the mule gave him such a strike with its foot before its face that almost the brain ran out of its head. And the fox, who was in a bush and saw all the commotion, mocked and laughed at the wolf. To the fox, he said, \"Foolish beast, you know well.\"\nThat though cannot rede [why evil is of it comes to thee is of thyself] For none ought not to interfere with one who cannot [do that which is impossible for him]\n\nAnd therefore many are deceived [who interfere with them] that they may not do [what they desire]\n\nSooth desires to be great lords [and disdains his parents] that at the last become poor and fallen into great dishonor [As thou mayst see by this present fable]\n\nOf a boar [who was among a great herd of other swines] And to have lordship and dominion over all them [he began to make great rumor] and showed his great teeth to make the other swines afraid [but because they knew him] they set nothing by him [which much displeased him] and he went into a herd of sheep [and among lambs]\n\nAnd when he was among the lambs [he began to make great rumor] and showed his sharp and long teeth\n\nAnd when the lambs heard him [they were sore afraid] and began to shake with fear.\n\nThen said the [unknown speaker]\nHere is the place where I must dwell and endure. For I shall be greatly revered here. Every person quakes in fear of me. Then the wolf came there to seize and ravage some prey. And the lambs all began to flee, but the proud boar would not stir himself or leave the place, for he supposed himself to be the lord. But the wolf took him and carried him into the wood to eat him.\n\nAs the wolf carried him, it happened that he passed before the herd of pigs, which the boar had left behind. Then, when the boar perceived and knew them, he prayed and cried to them, that for the love of God they would help him. And they, of one accord and willing heart, recovered their companion and afterward slew the wolf. And as the boar was delivered and saw himself among the pigs, and all his doubt and fear were gone, he began to feel shame and embarrassment because he had been thus parted and gone from their fellowship.\nAnd said to them, \"My brothers and friends, I am worthy to have endured this pain because I went and departed from you. Therefore, he who is well-advised let him beware, for such, by his pride, desire to be a great lord, who often falls into great poverty.\n\nOf times much talking hinders, as this fable shows, of a fox that came toward a cock and said to him, \"I would like to know, if you can sing as well as your father did.\" And then the cock opened his eyes and began to cry and sing. And then the fox took and carried him away. And the people of the town cried, \"The fox carries away the cock.\" And then the cock said to the fox, \"My lord, understand you not what the people say, that you carry away their cock? Tell them that it is yours and not theirs.\" And as the fox said, \"It is not yours, but mine,\" the cock replied, \"You lie. I am theirs.\"\nAnd then the fox began to dig the earth with his mouth and head, saying, \"Mouth, you have spoken too much. You should have eaten the cock. Had not been your over many words. And therefore, because of too much talking and crowing, smite.\"\n\nA man ought not to render evil for good,\nAnd those who help should not be hindered.\nAs recounted in this fable, there was a dragon in a river. And as this river was drying up, the dragon remained at the riverbank, which was all dry. Therefore, for lack of water, he could not stir himself. A laborer or peasant came that way and asked the dragon, \"What do you do here?\" And the dragon answered him, \"I am left here without water. Without which I cannot move. But if you will bind me and set me upon your ass, and lead me to my river, I will give to the keeper of the river gold and silver.\" And the peasant, for covetousness, bound and led him to his dwelling. And when he had...\nThe villain demanded his salary and payment. The dragon said to him, \"Because you have bound me, you shall be paid. And because I am now hungry, I shall eat you. The fox answered and said, 'If we had not struggled, I would have made peace between you. Each of you told his case, and the fox said to the villain, 'Show me how you bound the dragon, so that I may give a true and lawful sentence. The villain put the dragon upon his ass and bound him as he had done before. The fox demanded of the dragon, 'Did you then hold him so fast bound as you do now?' The dragon answered, 'Yes, my lord, and even more so.'\"\nOnce upon a time, when the dragon was firmly bound, the fox spoke to the peasant: \"Bring him here again, just as you first captured him. And there you shall leave him bound, and he will not be able to eat or devour the prey. For he who does evil, evil he must have. Justly, he shall be punished by God. Those who inflict harm and damage upon the poor people. Whoever renders evil for good, he shall be justly rewarded.\n\nThere are many people who boast and claim they are wise and cunning, but they are great fools, knowing nothing. As this fable relates, of a fox who once encountered a cat. The fox said to her, \"God give you good day.\" And the cat replied, \"God give you good life.\" Then the fox asked the cat, \"What can you do?\" And the cat replied to him, \"I can leap a little.\" The fox said to her, \"Certainly, you are not worthy to live, because you can do nothing.\"\nThe cat was angry about the fox's words. He asked and demanded of the fox, \"What can you do, godspeed?\" The fox replied, \"I've said a thousand ways. I have a sack full of tricks. I'm so great a cleric that none can beguile or deceive me. And as they were thus speaking, the cat perceived a knight coming toward them, who had many dogs with him. The knight said to the fox, \"Godspeed, truly I see a knight coming this way, who brings with him many dogs, our enemies. The fox then answered the cat, \"Godspeed, you speak like a coward, and as one who is afraid, let them come and care not for you. And immediately, as the dogs perceived and saw the fox and the cat, they began to run upon them. And when the fox saw them come, he said to the cat, \"Flee, my brother, flee.\" The cat answered, \"Certainly, godspeed. There's no need for that. Nevertheless, the fox didn't believe the cat but fled and ran away.\"\nThe cat leapt on a tree to save itself and said, \"Now shall we see who will play best to preserve and save himself. When the cat was on the tree, he looked around and saw how the dogs held the fox with their jaws. To whom he cried and said, 'Oh, cunning and sly fox, of your thousand tricks that you've shown late, let me now see and show me one of them.' The fox answered not but was killed by the dogs.\n\nThe cat was saved. And therefore, the wise should not despise the simple, for those who suppose themselves to be much wiser are often fools.\n\nThe weak should not arm themselves against the strong, as this present fable recounts of a wolf which once chased after a hog. The hog, to save himself, leapt upon a rock, and the wolf besieged him.\n\nAfter they had fought there for two or three days, the wolf began to grow hungry, and the hog to thirst. Thus,\nWulf went to eat, and the hound went to drink. As the hound drank, he saw his shadow in the water and, contemplating and beholding his shadow, he said within himself: Thou hast fair legs, fair beard, and fair horns. Fear of the wolf is near. If it happened that he came again, I shall correct him well and keep him well, so that he shall have no power over me.\n\nThe wolf, who held his peace, and listened to what he said, took him by one leg and asked: What words are these that you propose and say, brother Hound?\n\nWhen the hound saw that he was taken, he began to say to the wolf: Have mercy, my lord. I say nothing, and have pity on me. I know well that it is my fault.\n\nAnd therefore, it is great folly when the weak make war against the powerful. Men ought not to believe lightly the counsel of him to whom they intend to surrender.\nA wolf once met an ass and said, \"I am your brother.\" The ass answered kindly, \"My lord, you may do whatever you will. If you test me, you will set me free from great pain, but if you want to eat me, I vow to get out of your way. You know that I bring home the reasons from the vine and the corn from the fields. You also know that I carry wood from the forest. When my master builds some edifice, I carry the corn to the mill and afterwards the flour. In short, I was born in an unfortunate hour for all pain and great labors. I am submissive and subject to it. I do not want you to eat me here on the way because of the great shame and disgrace it would bring upon you. Instead, I implore you to listen to my counsel, which is for us to go into the forest.\"\nIn the forest, you shall bind me to your breast as your servant, and I shall bind you by your neck as my master. You shall lead me before you into the wood to some place where you wish, in order to eat me more secretly. The wolf agreed and said, \"I willingly consent to this.\"\n\nWhen they had entered the forest, they bound each other in the manner described above. And when they were well bound, the wolf said to the ass, \"Go where you will, and go before to show the way.\" The ass went before and led the wolf in the right way to his master's house.\n\nWhen the wolf began to recognize the way, he said to the ass, \"We are not going the right way.\" To which the ass replied, \"My lord, do not say that. For certainly, this is the right way. But despite that, the wolf wanted to go backward. Nevertheless, the ass led him to his master's house.\n\nAnd as his master and all his men saw how the ass guided him.\nThe wolf approached him and was about to enter the hows. They came out with staves and clubs and struck the wolf on the head. One of them was about to cast and strike a great blow on the wolf's head, but he broke the cord with which he was bound and escaped, running away up the mountain unharmed. Then the ass, because of the great joy he had in being spared from the wolf, began to sing. The wolf on the mountain, hearing the voices of those men, began to say to itself, \"You may cry and call as you will. I shall keep well another time, and you shall not bind me as you have done. Depart from me.\" Therefore, it is great folly to believe the counsel of him to whom men grant power, and to put oneself in his subjection. He who once has been deceived must keep himself from being deceived again, for he to whom men intend to do some evil turns against them since they hold him in advantage. Men must put themselves at the mercy of such a one.\nvpper side of him, and after men should\nThe author of this book recounts another tale and of such kind, as the preceding, that is, that men should not believe him to whom they have done evil, and says that in harvest time a laborer went to see his goods in the fields. The which met on his way a serpent. And with a staff which he bore in his hand, he struck the said serpent and gave him such a blow upon the head that nearly he slew him. And as the Serpent felt himself so sore hurt, he went away into his hole and said to the laborer: O evil friend, thou hast struck me; but I warn thee that thou never disbelieve him to whom thou hast done any evil. Of these words the laborer made little heed and went on his way.\n\nIt happened then in the same year that this laborer went again by that way to go and till his ground. To whom the said Serpent said:\n\nHa, my friend, why art thou here?\nAnd the laborer answered, \"I go to plow my ground.\" The serpent said, \"Sow not too much. For this year shall be rainy and great abundance of water will fall. But do not believe him, to whom you have once done any evil. Without a word, the laborer went on his way and did not believe the serpent but made all his ground cultivated and sowed as much corn as he could. In that same year fell great abundance of water. Therefore, the said laborer had little of his corn. For the most part of the corn that he had sown perished that same year because of the great rain that fell that year.\n\nAnd the next year following, as this laborer passed by the repair or dwelling place of the said serpent and went to sow his ground, the serpent demanded of him, \"Why are you going, friend?\"\n\nThe laborer answered, \"I go to sow my ground with corn and other crops.\"\nAnd then the serpent said to him, \"My friend sows but little corn. For the summer coming next will be so hot that by the drought and heat, all the goods sown on the earth will perish. And without saying any word, the laborer went and thought on the serpent's words. And when the serpent had spoken to deceive him, he sowed as much corn and other grains as he could. And it happened that the following summer was as above is said. Therefore, the man was deceived. For he had nothing that year. And the next year after following, when the said laborer went again to plow and cultivate his ground, the serpent saw him coming from afar. And as he came and passed before his repair, he asked the laborer in such a way, \"Why are you going, friend?\" And the laborer answered, \"I am going to plow and cultivate my ground.\" And then the serpent said to him, \"Come, join me instead.\"\nThe friend told him, \"Don't sow too much or too little, but sow between us. Yet don't disbelieve him who you have wronged. And I tell you that this year will be the most temperate and the most fruitful of all. When the laborer had heard these words, he went his way and did as the serpent had said. And that year he gathered much good, due to the favorable season and time.\n\nAnd on a day of the same year, the serpent saw the laborer coming from the harvest, to whom he came again. And the serpent said, \"Say to me, my good friend, have you not found great abundance of goods as I had told you before? The laborer answered and said, \"Yes, indeed, from which I am grateful.\"\n\nThen the serpent demanded of him reward. The laborer then demanded what he would have from him. And the serpent said, \"I will show you the hole of my dwelling and say to you, tell your son to bring the milk here.\"\nBut take heed to this: I warned you not to harm him to whom you had done evil. And immediately after these things were said, the laborer went home. In the morning following, he gave his son a dish of milk, which he took to the serpent, and set before him. And at once the serpent came out and killed the child through his eye. When the laborer came from the field and came before the serpent's lair or dwelling, he found his son lying dead on the ground. Then the laborer began to cry out with a loud voice, as a man full of sorrow and sadness, saying such words as: \"Cursed and evil serpent, worm and false traitor, you have deceived me. Wicked and deceitful beast, full of all contagious evil, you have sorrowfully slain my son.\" And then the serpent said to him, \"I will tell you, that I have not sorrowfully killed him.\"\nWith out cause, but to avenge me for that you hurt me without cause on that other day and have not amended it, do you now have memory, how often I told you not to believe him to whom you have done evil, remember now that I am avenged from him. And thus this fable shows how men ought not to believe nor put faith in those to whom men have done some harm. If anyone has been injured by another, he ought not to take revenge through injurious words, and the reason is that such revenge is dishonest. As this present fable recalls, there was once a fox that fished for fish in a river. It happened that the wolf came that way. And the fox answered him, \"Alas, my lord, it is not becoming of you and me to teach you how to catch fish, so that you may catch some when you are hungry. The wolf went into the street and set a basket.\nThe fox spoke to the wolf, \"Go by the river, and I will lead and take care of the basket.\" The wolf did as the fox bade him. And as the wolf was filling the basket with stones in his malice, the fox said, \"My lord, I cannot lift nor hold the basket any longer; it is full of fish.\" The wolf, believing the fox had spoken truthfully, replied, \"I render graces and thanks to God that I may once see your high and excellent wisdom in the art and craft of fishing.\" Then the fox said to him, \"My lord, stay here, and I will fetch help and draw the fish out of the basket.\" In saying these words, the fox ran into the street where he found men. To them he said, \"My lords, what do you do here? Why are you idle? See yonder the wolf, which has eaten you and your beasts.\"\nAnd yet now he takes your fish from the river and eats them. And then all the men came to gather, some with nets, and some with bows, and others with staves to the river where they found the wolf, which they beat mercilessly. And when the poor wolf saw himself thus oppressed and vexed with strokes, he began with all his strength and might to draw, supposing that he had carried the fish away. But he drew and pulled his tail from his ears. And thus he escaped with his life.\n\nIn the meantime, however, the lion, who was the king and lord, appeared. And when the wolf would have gone thither, he sold him, saying to him: \"My lord, I sell you. It pleases you to know that I have gone around the country and provided, and in all places I have searched for some medicines profitable for you and to recover your health. But I have found nothing good for your sickness, but only the skin of a fox's fire and proud. \"\nAnd malicious/which is medicinal to you, but he does not come here to see you. You shall call him to a council, and when you hold him, let his skin be taken from him. Then let him run where he will, and that fair skin which is so precious to him, you shall make it set and bound upon your belly. And within a few days after it shall render you as good health as anyone.\n\nAnd when he had said these words, he departed from the lion and took his leave. But never did he suppose that the fox had heard him. But he had, for he was within earshot of the lion's lodgings where he heard all the proposition of the wolf, to which he put remedy and great provision.\n\nFor as soon as the wolf was departed from the lion, the fox went into the fields. And in a high place he found a great donghill, within which he put himself. And, as he supposed, after hiding himself sufficiently, he came thus armed into the pit of the lion.\nhe sold what he ought for good health, and the lion answered him, \"God sell you the sweet friend. Come near me and kiss me, and after I shall tell you some secret which I will not displease. For I am too foul and ragged because of the great journey I have undertaken, seeking some good medicine for you. Therefore it is not becoming for me to be so near your person, for the sight of the donkey might well harm you because of your severe sickness. But, sir, if it pleases you, or even when I come nearer to your Royal majesty, I shall bathe myself and make myself clean. Then I shall come again to present myself before your noble person. And notwithstanding all this, I have also brought with me what is necessary for your sickness and for recovering your health. But certainly I have had no better counsel than the counsel of an ancient Greek with a long and great beard, a man of great wisdom, sage and experienced.\nThe wise ones told me / how in this province, and when, and called him to counsel, saying that it would be for his great worship and profit, and as he should be near a case on him, pull the skin from his body as softly as you can and keep it whole, except for leaving the head and feet. And then let him go his way to seek his adventure. And as soon as you have that skin, bind it all about your belly. And after a little time has passed, your health will be restored to you, and you will be as whole as you ever were in your life.\n\nThe fox took his leave of the king and departed. Soon after, the wolf came to see the lion. Incontinent the lion called him to counsel and, casting a soft foot upon him, disrobed the wolf of his skin except for the skin of his head and feet. And after the lion bound it all warmly about his body.\nAnd the wolf ran away, skinless, for he had enough to do to defend and keep the flies from him, which grieved him sore. And because of the great distress he felt due to the flies that ate his flesh, he began to run and hide under a hill, upon which the fox was. After the fox saw him, he began to cry and call, laughing at the wolf, and said to him, \"Who are you that pass by there with such a fair hood on your head and with right fair gloves in your hands? Listen, listen, what I shall say to thee when you went and came by the king's house. Thou wast blessed by the Lord, and at the court thou listenest and also speakest many good words and good talking of all the world. Therefore, my God's be it evil or good, thou must let them pass and go, and have patience in thy adversity.\" And thus this fable shows us that if one is hurt or damaged by some other he\nmust not avenge himself by his tongue for making only treason or saying of others any harm or open blasphemy. For he ought to consider that whoever makes the pit ready for his brother often falls into the same rod that he makes for others.\n\nIt is folly to believe more than men ought to do. For whatever a fool thinks-it seems good to him that it shall be, as it appears in this fable of a wolf. Once upon a time, a wolf rose early from his bed and, stretching himself, began to say in himself, \"Blessed be God therefore. These are good tidings. This day I shall be fortunate and happy,\" as his ears sang to him. And then he departed from his lodgings and began to walk and go. And as he went on his way, he found a sausage lying fallen, and with his foot, he turned it upright and said to it, \"I shall not eat you. You would hurt my tender stomach, and that is more.\" I shall have better this day.\nAnd yet I know this to be delicious, for I sang it to me, and saying these words he went on his way. And soon after, he found a great salted pie, which he turned and turned down, and when he had torn and returned it long enough, he said, \"I dare not eat of this meat, for it might make me drink too much, for it is too salty.\" And as my ears sang to me last, I shall eat better and more delicious meat on this day.\n\nThen he began to walk farther, and as he entered a fair meadow, he said to himself alone, \"I render thanks and graces to the gods that they have sent me this day some precious meat.\" And then he came near the mare and said to her, \"Certainly, my sister, I shall eat your foal.\" And the mare answered him, \"My brother, do as it pleases you, but first I pray that one plaything you will do for me.\" I have heard it said that.\nYou are a good surgeon, I pray you to heal me of my foot. I tell my good brother that yesterday as I went in the forest, a thorn entered into one of my feet behind, which grieves me sore. I pray you, if you will eat my foal, you will draw and have it out of my foot. And the wolf answered the mare, I shall gladly do so, my good sister. Show me your foot.\n\nAnd as the mare showed her foot to the wolf, she gave him such a stroke between both his eyes that all his head was astonished and fell to the ground. And for a long time the wolf lay there, dead. And when he was come to himself again and could speak, he said, I care not for this mishap. For well I know that yet this day I shall eat and be filled with delicious meat. And in saying these words, he lifted himself up and went away.\n\nAnd when he had walked and gone a while, he encountered...\nThe wolf found two rams in a meadow, each launching their horns at one another. The wolf said to itself, \"Blessed be God, now I shall be well fed.\" Approaching the two rams, the wolf said, \"Certainly, I shall eat one of you two. And one of them replied, \"My lord, do whatever pleases you, but first you must give us the sentence of a process between us.\" The wolf answered, \"With a good will, I will do so. And afterwards, he said to them, \"Lords, give me your reasoning that I may give the sentence of your differing and questioning. And then one of them began to say, \"Lords, this meadow belonged to our father. Since he died without making any order or testament, we are now in dispute and strife over its partition. We pray that you will arbitrate our differences so that peace may be made between us.\" The wolf demanded of the rams, \"How may your question be settled?\"\nOne of them spoke, standing at one end of the meadow, addressing the other if it pleased him. We two will be at the two ends of this meadow, and you will be in the middle. From one end of the meadow, we both shall run towards the other. The one who reaches first shall be lord of the meadow, and the last shall be yours. Then the wolf said, \"Your advice is good and well-intended. Let us now see who comes to me first. The two rams went to the two ends of the meadow and both began to run towards the wolf at once. They collided and fought, and the rams departed.\n\nWhen he had returned to himself, he took courage and departed, saying to himself, \"I care not for all this injury and shame. For my ancient song to me says, yet shall I this day eat some good and delicious food.\"\n\nHe had not walked long before he came upon a sow and her piglets. Incontinently, as he saw her.\nThe man said, \"Blessed be the God who will provide the food I shall eat today and fill my belly with precious morsels. I shall have good fortune.\" Approaching the sow, he said, \"Sister, I must eat some of your young pigs.\" The sow replied, \"My lord, I am content with whatever pleases you. But before you eat them, I pray that they be baptized and made clean in pure and fair water.\" The wolf said to the sow, \"Show me then the water, and I will wash and baptize them well.\" The sow led him to a strange or pond where there was a mill. As the wolf stood on the little bridge of the mill and intended to take one pig, the sow threw the wolf into the water with her huddle. Due to the swiftness of the water, he had to pass under the wheel of the mill. God willing, the wings of the mill would harm him or not. As soon as he could, he ran away. As he ran, he said to himself, \"I care not.\"\nnot for such a small shame / neither therefore I shall not be prevented / but that I shall yet this day eat my belly full of delicious metes / as minners sang it early to me / \u00b6 And as he passed through the street / he saw some sheep / and as the sheep saw him / they entered into a stable / \u00b6 And when the wolf came there he said to them in this manner / God keep you my sisters / I must eat one of you / to mend / that I may be filled and satisfied of my great hunger / And then one of them said to him / Certainly my lord / you are welcome to pass / For we have come here to hold a great solemnity / wherefore we all pray you / that you will pontifically sing / And after the service is completed and done / do what you will with one of us / & then the wolf, for vain glory, feigning to be a prelate, began to sing and to howl before the sheep / \u00b6 And when the men of the herd heard the wolf's words / they came to the stable with great haste and with great dogs / and wonderfully they wounded the wolf.\nalmost brought him to death, but he sopped and went under a great tree. On the tree was a man hanging, who had been hanged from the branches. The wolf then began to howl sorely and make great sorrow for his miserable fortune, and said, \"Jupiter, how many evils have I had and suffered on this day, but well I presume and know that it is by me and by my own cause, and by my proud thought. In the morning I found a sack full of tallow, which I did not dare to touch but only smell it. And after that I found a great piece of bacon, which I would never eat for fear of great thirst and my foolish thought. And therefore if evil happens to me, it is well bestowed and employed. My father was never my midwife or doctor, and I have not studied and learned in the science of medicine or physics. Therefore, if evil befalls me, when I would draw the thorn out of the mare's foot, Item my father was never a midwife or healer.\"\nI. A bishop I was not, yet I presumed, and took it upon myself to sacrifice and sing before the goddesses, feigning myself to be a prelate. But after my desertion, I was well rewarded.\n\nItem, my father was no lawyer, nor did he know the laws, nor was he a man of justice, nor capable of giving sentence in a plea. I would enter myself, feigning to be a great justice, but I knew neither a nor b.\n\nAnd if evil has come to me, it is of me as rightfully it should be. O Jupiter, I am worthy of greater punishment, having offended in so many ways. Send now from your high throne a sword or other weapon, with which I may strongly punish and chastise myself by great penance. For well worthy I am to receive a greater discipline.\n\nThe good man, who was upon the tree, heard all these words and remained silent.\n\nAnd when the wolf had finished all his signs and complaints, the good man took up his axe, with which he had cut away the dead branches.\nFrom the tree and cast it upon the wolf, and it fell upon his neck in such manner that the wolf turned upwards and said, as if he had been dead. And when the wolf could resist and dress himself, he looked and beheld upward to you and began to cry: \"I Jupiter, I see now well that you have heard and enhanced my prayer. And then he perceived the man who was on the tree, and he thought that he had been Jupiter. And then, with all his might, he fled toward the forest, sore wounded, and rendered himself to humility. And more manly he was afterward than ever before he had been, fires or proud.\"\n\nThrough this fable, men may know and see that much remains to be done of that which a fool thinks. It shows us that when some good comes to some, it ought not to be refused, for it may not be recovered as men will. And it also shows that none ought to presume himself to do a thing which he cannot do, but therefore every man ought to govern and rule himself.\nAfter his estate and faculty, no one should have envy for the good of others, as this fable reveals, about a dog that was envious and once was in an oxen's stable. Full of hay, this dog kept the oxen from entering their stable and eating the same hay. The oxen said to him, \"You are quite perverse and evil to envy what is necessary and profitable for us, and you have no business with it, as your kind does not eat hay. And so he held a great bone at his mouth and would not let go, not because of the bone itself, but out of envy of another dog that was present. Therefore, keep yourself away from the company or fellowship of an envious being. It is very dangerous and difficult for us, as is clearly shown by Lucifer.\n\nSaid commonly, as much harm is caused by the miser as the wealthy, as this Fable of a man who had a large herd of cattle reveals.\nAnd he had a dog to keep the wolves from the sheep. This dog he gave no food, for the great abundance which held him. And so, one day, the wolf came to the dog and demanded of him the reason why he was so thin. And the wolf said to him, \"I see well that you die for her love, because your master gives you no food. But if you will believe me, I will give you good counsel.\" And the dog said to him, \"Certainly I need it greatly.\"\n\nThen the wolf said to him, \"This is what you will do. Let me take a lamb. And when I have it, I will run away. And when you see me running, make it seem that you are running after me, and let yourself fall, feigning that you cannot overtake me because of lack and weakness of your lean body.\" And thus, when the shepherd sees that you cannot save the lamb from me because of your great weakness and debility, he will tell your master.\nlord that thou mightest not succor the lamb,\nbecause thou art so sore hungry;\nand by this mean thou shalt have mete thy belly full.\n\nThe dog then agreed with the wolf,\nand each did as above is said.\n\nAnd when the shepherd saw the dog fall,\nhe supposed rightly that hunger was the cause.\nFor this cause, when one of the shepherds came home,\nhe told it to his master.\n\nAnd when the master understood it,\nhe said, as a man wrathful for shame,\nI will that henceforth on he have bred enough.\n\nAnd then every day the said dog had soppes of bread,\nand of dry bread he had enough.\n\nThen the dog took strength and vigor again.\n\nIt happened within a little while after,\nthat the wolf came again to the dog,\nand said to him, I perceive well,\nthat I gave good counsel;\n\nAnd the dog said to the wolf, My brother thou sayest truly,\nwherefore I thank thee much;\nFor of it I had great need.\n\nAnd then the wolf said to him, If thou.\nWhen I shall give to the better counsel, and the dog answered him with right good will, I shall hear it, and if it be good, I shall do after it. Then the wolf said to him, Let me take yet another lamb, and do your diligence for me to have it from me, and to bite me, and I shall overthrow your feet upward, as he that has no power or strength without hurting yourself. Believe me boldly, and it shall go well with you. And when your masters' servants see your diligence, they shall show it to your master how you shall keep his fold well, if you are well nourished.\n\nThe dog answered the wolf that he was content, and as it was said, so it was done, and both of them made good diligence.\n\nThe wolf took away the lamb, and the dog ran after him, and overtook him, and fawned upon him faintly. And the wolf overthrew the dog upward onto the ground. And when the shepherds saw give such strokes among the dog and the wolf.\nthe Wulf / sayd Certaynly we haue a good dogge / we muste telle his dylygence to our mayster / and soo they dyd / & how he bote the wulf / and how he was ouerthrowen / and yet sayd Certaynly yf he hadde hadde euer mete ynough / the wulf had not borne awey the lambe / Thenne the lord commaunded to gy ue hym plente of mete / wheand vertue / And within a whyle after the wulf came a\u2223geyne to the dogge / and sayd to hym in this manere / My bro der haue I not gyuen to the good counceylle / And thenne the dogge ansuerd to hym / Certaynly ye / wherof I thanke yow / And the wulf sayd to the dogge / I praye the my broder and my good frend that thow wylt yet gyue another lambe / and the dogge sayd to hym / Certaynly my broder / wel hit maye suffyse the to haue had tweyne of them / \u00b6 Thenne sayd the wulf to the dogge / \u00b6 At the lest waye I maye haue one for my laboure and sallarye / That shalt thow not haue sayd the dogge / Hast thow not hadde good sallarye for to haue hadde two lambes ouherd / \u00b6 And the wulf ansuerd to\nMy brother gave it to me if it pleased him, / And after said the dog to him, / Nay, I will not, / And if thou takest it against my will, / I promise and warn thee, / that never after this time shalt thou eat any, / And then the wolf said to him, / Alas, my brother, I die for hunger, / Counsel me for God's love what I shall do, / And the dog said to him, / I shall counsel thee well, / a wall of my master's cellar is fallen down, / go there this night and enter in it, / and there thou mayst both eat and drink after thy pleasure, / For both flesh and wine shalt thou find in abundance therein, / And then the wolf said to him, / Alas, my brother, beware well then, / that thou accuse not or deceive me not, / And the wolf answered, / I warrant thee, / but do thy fate so privately, / that none of my fellows know of it, / And the wolf came at night, / and entered into the cellar, / and ate and drank at his pleasure, / In so much that he grew drunk, / And when he had drunk so much,\nHe said to himself, when the vessels are filled with food and they are drunk, they sing their songs, and I, why should I not sing? And then he began to cry and howl. The dogs heard the noise of him, so they began to bark and howl. The servants, who heard them, said, \"It is the wolf that has entered the hall.\" And then they all gathered and killed the wolf. He is not wise who lets his vanity and pleasure lead him to quarrels or strife, as this fable shows. Of a man who had three children, this is also the lesson: none should act against his nature, as the wolf did because he became drunk.\nAnd at the hour of his death, he bequeathed and gave to them his heritage or life. And when the father was dead, the brothers assembled the three of them and went before the judge to partition their life and said to the judge, \"My lord the judge, our father is dead, who has bequeathed to us, the three brothers, all his heritage, and as much of it should belong to one as to the other.\" Then the judge demanded, \"What is your livelihood?\" And they answered, \"A pear tree, a goat, and a mill.\" And then the judge said to them, \"You should set and make equal parties of your livelihood, and one should have as much of it as the other. It is a thing much difficult to do, but how should you partition it? Then the eldest of the three brothers spoke and said, \"I shall take from the pear tree all that is crooked and upright.\" The second said, \"I shall take from the pear tree all that is green and dry.\" And the third said, \"I shall have all the root, the pulp or core, and all the branches.\"\nAnd then the judge said to them: He who shall have the most part of the tree. And after the judge demanded of them how their father had disposed the goat, they said to him: He that shall make the fairest prayer and request shall have the goat. And the first brother made his request, and said in this manner: I pray that the goat be so great that she might drink all the water which is under the cope of heaven. And when she had drunk it, she should yet be thirsty. The second said: I suppose that the goat shall be mine. For a fairer demand or request than this I shall not make. That all the hemp and all the flax and all the wool of the world be made in one thread alone. And that the Goat be so great that with that same hand devised by your father to be partitioned among you three. And they answered and said to the judge: He that shall be most lying, most evil, and most slow ought to have it.\nThen the eldest son said, \"I am most slow. For many years I have dwelt in a great house and lay under the conduits of the same. From which fell upon me all the foul waters: pisse, dyshes water, and all other filth that wonderfully stank. In so much that all my flesh was rotten from it, and my eyes were blind, and the dirt under my back was a foot high. Yet, by my great sloth, I would rather abide there than turn me and lift myself up.\"\n\nThe second said, \"I suppose well, that the mill shall be mine. For if I had fasted twenty years, and if I had come to a table covered with all manner of precious and delicate meats, of which I might well eat if I would put the food in my mouth, then the mill shall be mine.\"\n\nThe third said, \"The mill shall be mine. For I am yet a greater liar and more slothful than either of you both. For if I had been outside unto death, and if I found myself within a fair water to the new old river rather than die.\"\nThen the judge said to them, \"You don't know what you're saying. I and none other can't well understand you. But I have remitted and placed among you three causes. And so they went without any sentence. For a foolish demand requires a foolish answer. And many have fallen into great poverty for this reason. For a little thing ought to be made a little plea.\nNone can be master unless he has first been a disciple. This is clear from the fable of a fox that approached a wolf and said to him, \"My lord, I pray you be my godfather. And the wolf answered, \"I am content.\" And the fox took his son, praying him to show and teach him good doctrine. The wolf took it, and they went together up a mountain. Then the little fox asked him, \"Where will the beasts come to the fields? Call me.\" And they saw from the top of the hill how the [...]\n\n(The text ends abruptly and the rest is illegible or incomplete.)\nbeests were coming to the fields / and at once he went and called his godfather / and said, \"My godfather, beasts are coming to the fields.\" The wolf demanded of him, \"What kind of beasts are they?\" And the fox answered, \"They are both kin and swine to lead them.\" Well said the wolf, \"I give no force for them. Let them go then.\"\n\nSoon after, the fox looked on another side and saw the mare, which was going to the fields. He went to his godfather and said, \"Godfather, the mare is being led by him.\" And the fox answered, \"She is from the forest.\"\n\nAnd the wolf said, \"Now let us go to dinner.\" And the wolf and his godson entered the wood, and came to the mare.\n\nThe wolf perceived and saw a young colt, which was by its mother. The wolf took him by the neck with his teeth and drew him into the wood. And they both ate and devoured him.\n\nAnd when they had well eaten, the godson said to his godfather, \"My godfather, I commanded you to God and much do I thank you for your teaching. For well you have\"\nThe fox has taught me so much that I am now a great scholar. I will now go to my mother. The wolf said to his godson, \"If you go away, you will have to pay the price for it, for you have not yet fully studied and do not yet know the Syllogisms.\"\n\nFox's father said, \"I know it all.\"\n\nThe wolf replied, \"Since you will go to God, I command you.\"\n\nWhen the Fox was approaching his mother, she said to him, \"You have not yet studied enough.\"\n\nHe then said to her, \"Mother, I am such a great scholar that I can cast the devil from the cliff, and you shall see if I have learned anything or not.\"\n\nThe young fox wanted to do as his godfather, the wolf, had done, and said to his mother, \"Make good watch.\"\n\nWhen the beasts come to the field, let me know.\n\nHis mother said, \"Yes, my son, I shall do that.\"\n\nShe made a good watch. When she saw that both the sow and the pig went to the fields, she said then.\nIn the fields, my son and the swine are gathered together, and he answered, \"My mother of them I retreat.\" And within a short while after, the mother saw come the mare nigh the wood. And she said to her son, \"My son, the mare is nigh the wood.\" And he answered, \"My mother, these are good tidings. Await you here. For I go to fetch our dinner, and went and entered into the wood. And afterward, he intended to do as his godfather did before, and went and took the mare by the neck. But the mare took him with her teeth and bore him to the sheepherd. And the mother cried from the top of the hill, \"My son, let go of the mare and come back again,\" but he could not. For the mare held him fast with her teeth. And as the sheepherds came to kill him, the mother cried out and said, \"Alas, my son, you did not learn well, and have been away but a little while.\" And the sheepherds took and slew him. For no one ought to call himself master without first studying. For some believe to be a great master.\nA cleric who cannot do anything related to the clergy is like a fool who tries to deceive one stronger than himself. He had a large herd and a strong dog to guard them. All wolves were afraid of him, allowing the shepherd to sleep more peacefully. However, the dog grew old and died. The shepherds were distressed and angry, saying, \"We will no longer eat our sheep.\"\n\nThen a great wolf, proud and fierce, came to them and said, \"I will give you good advice. Let me wear the skin of the dog, and when the wolves see me, they will have great fear of me.\"\n\nWhen the wolves saw the wolf dressed in the dog's skin, they all fled and ran away. One day, a wolf, very hungry, took a lamb and ran off with it. The said wolf then chased after it.\nAfter the hym, and the wolf, who thought it had been shot three times by the way due to great fear, ran as fast as it could. The weather also pursued it relentlessly. Until the wolf ran through a bush full of sharp thorns, which rent and broke all the wolf's skin. Doubtful of his death, the wolf looked back and saw and perceived all the deception and falseness of the weather. Immediately, the wolf turned around and demanded of it, \"What kind of beast are you?\" The weather answered him in this manner, \"My lord, I am a weather that plays with the elements.\" The wolf replied, \"Master, you ought to play with your master and your lord. You have made me so softened that by the way as I ran before, I defecated three great turds.\" Then the wolf led him to the place where he had defecated, saying to him, \"Look here, do you call this a play, I do not.\"\nFor you / I shall show how you should not play with your lord. And then the wolf took and killed him, and devoured and ate him. Therefore, he who is wise must take good heed how he plays with him who is wiser, more sage, and stronger than himself.\n\nHe who refuses the good doctrine of his father, if evil befalls him, and toils, In this desert was a lion which devoured and destroyed all the seeds which the said laborer sowed every day. And also this lion destroyed his trees. Because he bore and did to him such great and damage, he made a hedge, to which he put and sorted cords and nets for taking the lion. And once as this lion came to eat corn, he entered within a den. And then the good man came there. And beat and struck him so wonderfully that he could not escape from death. And because the lion saw that he could not escape the subtlety of the man, he took his little lion and went to dwell elsewhere.\nin another region, and within a little while after that, the lion was well grown and fierce. He demanded of his father, \"Are we of this region?\" His father replied, \"No, we have fled from our land.\" The little lion, therefore, asked his father, \"Why?\" His father answered him, \"Because of the cunning of the man.\" The little lion demanded of him, \"What man is that?\" And his father said to him, \"He is not so great or strong as we are, but he is more cunning and ingenious than we.\" Then the son said to his father, \"I will avenge myself on him.\" The great lion said to him, \"Do not. For if you go there, you will repent it, and you will act like a fool.\" The son answered his father, \"Habemus papam\" I shall go there and see what he can do. As he went to find the man, he met an ox in a meadow and a horse whose back was all fleece-covered. To them he said in this manner, \"Who has led you here, and in such a way?\"\nAnd they said to him, \"This is the man.\" The man replied, \"Indeed, here is a wonderful thing. I pray you, show him to me.\" They showed the man the laborer, and the lion went towards him, saying, \"Man, you have caused me and my father many evils, and in the same way, you have harmed our beasts. Therefore, I tell you that you will do justice to me.\" The man answered, \"I promise and warn you that if you come near me, I will kill you with this great club, and after, I will flee from you. And the lion said to him, \"Then come before my father, and he as king will do us good justice.\" The man said to the lion, \"I am content, if you will swear to me that you will not touch me until we are in the presence of your father, and I will swear to you that I will go.\"\nWith the lion before the presence of thy father, and thus the lion and the man answered one to another, and went toward the great lion. And as they went, the lion allowed himself to fall within a cord, and by the feet he was taken, so that he might not go further. And because he could not go, he said to the man, \"O man, I pray thee that thou wilt help me. For I may no more go.\" And the man answered him, \"I am sworn to him that I shall not touch thee, the one that we stood before thy father.\" And as the lion struggled to escape, he fell into another net.\n\nThen the lion began to cry after the man, saying to him in this manner, \"O good man, I pray thee that thou wilt unbind me.\" And the man began to strike him on the head.\n\nAnd then, when the lion saw that he might not escape, he said to the man, \"I pray thee, that thou smite me no more on the head, but on my ears, because\"\nA knight and an archer were riding through the land when they came upon a fox. The knight said, \"In truth, I see a large fox.\" The archer replied, \"My lord, marvel at that. In the region where I was, foxes were as large as oxen. The knight responded, \"In truth, their hides would be good for making tents if skinners could have them. As they continued riding, they fell into many arguments and disputes.\nAnd then, because the knight perceived well the lying of his archer, he began to make prayers and supplications to the goddesses, for to make his archer afraid. And he said in this manner: O Jupiter, almighty god, I pray thee that this day thou wilt keep us from all lies, so that we may safely pass this flood and this great river which is before us, and that we may surely come to our houses. And when the archer heard the prayer and supplication of his lord, he was much abashed. And then the archer demanded of him: My lord, why do you now pray so devoutly? And the knight answered: Do you not know well that we must soon pass a very great river? And he who on this day shall have made any lie, if he enters it, he shall never come out of it again. Of which words the archer was much doubtful and fearful. And as they had ridden a little way, they found a little river. Therefore the archer demanded of his lord: Is this the one?\nThe knight said, \"We must pass through this flood.\" \"Nay,\" he replied. \"It is much greater.\" I say, my lord, because the fox we spoke of may have swum and crossed this little water. The lord said, \"I don't care, then.\"\n\nAfter riding a little further, they came upon another small river. The archer asked, \"Is this the flood you spoke of to me?\" \"Nay,\" he replied. \"It is greater and broader.\" The archer insisted, \"My lord, I assure you.\"\n\nThe knight, hearing the archer's confusion, remained silent. They continued riding until they found yet another river.\n\nThe archer asked his lord, \"Is this the same one?\" \"Nay,\" the knight replied. \"But we will soon reach it.\" \"My lord, I assure you,\" the archer insisted, \"because the fox I spoke of today was not much larger than a sheep.\"\n\nBy evening, they came upon a great river.\n\"River and of great fear, and when the archer saw it, he began to tremble in fear and asked his lord, \"My lord, is this the River you speak of today?\" The knight replied, \"O my lord, I assure you on my faith that the fox I spoke of today was not greater than the fox we saw today. Therefore, I acknowledge and confess my sin to you.\" The knight then began to smile and said to his archer, \"This River is no greater than the other which we saw before and passed through them. Then the archer felt great shame and was embarrassed because he could no longer conceal his lying. And therefore, it is fair and good to speak the truth and be true both in speech and deed. For a liar is always deceived, and his lying is revealed and proven against him to his great shame and damage.\n\nThe first fable is of the Eagle and the Raven.\nThe second fable is of the Eagle and the Weasel.\nThe third fable is of the Fox and the Grapes.\"\nThe fourth fable is of the cat and the chicken.\nThe fifth fable is of the fox and the grape.\nThe sixth fable is of the man in the woods or the god of the woods.\nThe seventh fable is of the fisher.\nThe eighth fable is of the cat and the rat.\nThe ninth fable is of the laborer and the large foot.\nThe tenth fable is of the child who kept the sheep.\nThe eleventh fable is of Aesop and the dove.\nThe twelfth fable is of Jupiter and the bee.\nThe thirteenth fable is of a carpenter.\nThe fourteenth fable is of a young thief and his mother.\nThe fifteenth fable is of a man and the flea.\nThe sixteenth fable is of the husband and his two wives.\nNone should take on himself to do a thing which is perilous without feeling himself strong enough to do it. As this fable relates, of an Eagle which seized a lamb; the Raven, envious of this, on another occasion, when he saw a great herd of sheep, through his great envy,\n\n(Note: The text appears to be a list of Aesop's Fables with some missing parts. No significant cleaning is required as the text is already readable.)\npryde & by his grete oultrage descended on them / and by suche fachon and manere smote\na wether that his clowes abode to the flyes of hit / In soo moche that he coude not flee awey / The sheepherd thenne came and brake and toke his wynges from hym / And after bare hym to his children to playe them with / And demaunded of hym / what byrd he was / And the Rauen ausuerd to hym / I supposed to haue ben an Egle / And by my ouerwenynge I wende to haue take a lambe / as the egle dyd / but now I kno we wel that I am a Rauen / wherfore the feble ought not in no wyse to compare hym self to the stronge / For somtyme when he supposeth to doo more than he may / he falleth in to grete dis\u2223honour / as hit appiereth by this present Fable / Of a Rauen / whiche supposed to haue ben as stronge as the egle\nNOne for what so euer myght that he haue / ought not to dispreyse the other / As hit appiereth by this present fa\u2223ble of an Egle / whiche chaced somtyme after an hare And by cause that the hare myght not resyste ne withstande a\nThe eagle demanded aid and help from the weasel, who took him in keeping. Since the eagle saw the weasel so small, he disdained her and took the hare instead, making the weasel angry. Therefore, the weasel went and beheld the eagle's nest, which was on a high tree. When she saw it, the little weasel climbed onto a tree and took and threw down the young eagles, causing their deaths. For this reason, the eagle was very angry and went to the god Jupiter. She prayed to him to find her a safe place where she could lay her eggs and her little chicks. Jupiter granted her request and gave her such a gift that when the time for childbearing came, she would make her young eagles within his bosom. Then, when the weasel knew this, she gathered and assembled a great quantity of filth or ordure and made a high hill for herself to fall from the top into his bosom.\nIupiter, when Iupiter smelled the filth, he began to shake his bosom. The weasel and the eggs of the eagle fell to the ground, and all the eggs were broken. And when the Eagle knew it, she flew away, vowing never to make another nest until she was assured the weasel was gone. Therefore, no matter how strong and mighty one may be, one should not despise someone who comes to help, for there is none so small that at some time he may have to submit and avenge himself.\n\nHe who is wise and sage should first look to the end or begin the work or deed, as this fable of a Fox and a Grape shows. Once they had well drunk, the Fox said to the Grape, \"My friend, if you will help me, we shall soon both be out of this well.\"\nIf you place your two feet against the wall, I will leap upon you and, when I am out of the well, you shall take me by the hands and pull me out. And at your request, the goat granted and answered, \"I will.\" Then the goat lifted his feet against the wall, and the fox, through his malice, managed to get out of the well. And when he was out, he began to look around, and the goat said to him, \"Help me now as you promised.\" Then the fox began to laugh and scorn him and said, \"O master goat, if you had been wise with your fair beard or had ever entered the well, you should have first taken care how you would come out again. Therefore, he who is wise, if he wisely intends to govern himself, ought to take every good care to the end of his life.\nA cat that is false in nature and begins to deceive others, as shown in this fable of a cat that once took a chicken. The cat strongly blamed the chicken for causing trouble, saying, \"Come here, you chicken. You do nothing but cry all night and keep men from sleeping.\" The chicken replied, \"I do it for their great benefit.\" The cat retorted, \"But there is something worse. You are an incestuous and lecherous creature. You know naturally both your mother and daughter.\" The chicken answered, \"I do it because my master may have eggs for his eating, and he gave both the mother and the daughter to me to multiply the eggs.\" The cat then said, \"By my faith, God's truth, you and your offspring hand.\" This is about the cat that is accustomed to living by raiding. It cannot keep its promise.\nAbstain from it [him] / For all the causes that are laid upon him\nMen ought not to demand or ask help from those who are more accustomed to letting than doing good or profit, as appears in this fable of a fox who, to escape being taken, went upon a thorn bush; which hurt him sorely; and weeping, said to the bush, \"I have come as to my refuge unto thee,\" and the bush replied, \"Thou hast erred, and well thou hast beguiled thyself. For thou supposest to have taken me as thou art accustomed to take chickens and hens.\" And therefore, men ought not to help those who do evil, but rather to let them.\nOf the evil man sometimes profits some other; he does it not by his good will but by force, as this fable reveals to us,\nOf a man who had in his house an idol, which he often adored as his god, to whom he often prayed that he would give him much good. The more that he prayed,\n\n(Note: The text appears to be in Middle English. Here is the cleaned text in Modern English:\n\nAbstain from him [it] / For all the reasons laid upon him\nMen ought not to ask or demand help from those who are more accustomed to hindering than helping, as this fable of a fox illustrates. To escape being caught, the fox climbed onto a thorn bush, which hurt him severely. Weeping, the fox said to the bush, \"I have come to seek refuge with you,\" and the bush replied, \"You have erred, and you have deceived yourself. You believe you have taken me as you take chickens and hens.\" And so, men ought not to help those who do evil but rather to let them be.\nAn evil man sometimes profits some other; he does not do so willingly but by force, as this fable shows.\nThere is a man who had an idol in his house, which he often worshiped as his god, to whom he often prayed for much good. The more he prayed,\nA man prayed to his idol, the more he failed and became poor. Therefore, the man was very angry against his idol and took it by the legs, striking its head forcefully against the wall until it broke into many pieces. From the shattered idol, a great treasure emerged, making the man very happy and joyful. Then the man said to his idol, \"Now I know well that you are wicked, evil, and perverse. For when I have worshipped you, you have not helped me. But now when I have betrayed you, you have done much for me. And the evil man, when he does any good, it is not of his willing heart but by force.\"\n\nIn their time and in this fable, all things that were done and made were well made. There was a fisherman who once touched his pipe near the river to make the fish dance. But when he saw that for no reason he could play, the fish would not dance. As angry as he was, he cast his nets into the river and caught fish.\nA great quantity, and when he had drawn out his net and dawed se, he said to them: \"Certainly it appears now well, that you are evil beasts. For now, when you are taken, you leap and dance. And when I piped and played on my muse or bagpipe, you did not dance. Therefore it appears well that the things which are made in season are well made and done by reason. He who is wise, and he who has once been deceived, ought not to trust him more who has deceived him. As in this fable of a cat which went into a house, where many rats were. The cat ate each one after the other. And when the rats perceived the great fierceness and cruelty of the cat, they held a council where they determined that they should no longer hold them back or come nor go on the lower floor. Wherefore one of them oldest spoke and said to all the others: \"My brethren and my friends, you know well that we have a great enemy.\"\nWho is a great persecutor towards us all, to whom we may not resist. Therefore, we must hold ourselves on high alert, so that he does not take us. Of this proposition or words, the other rats were well content and approved this council. And when the cat knew the council of the rats, he hid himself behind an iron pin that was attached to a beam. Feigning himself to be dead, he said to the cat, \"Oh, my friend, if I had supposed that you were dead, I would have come down. But I well know the false and deceitful one that you are. You might have hanged yourself, feigning to be dead. Therefore, I shall not come down.\" And therefore, he who has once been deceived by some other deceitful one ought to keep himself far from the same.\n\nHe, who is taken with the wicked and evil, ought to suffer pain and punishment as they. As it appears in this fable, of a laborer who once dressed and set.\nThis person's gines and nets to take the geese and the cranes. His ete is their corn. It happened then that among a great multitude of geese and cranes, he took a pelican. This pelican prayed to the laborer in this manner: \"I pray thee let me go. For I am neither goose nor crane, nor have I come here to do any evil.\" The laborer began then to grumble and said to the pelican, \"If you had not been in their company, you would not have entered my nets.\" And because you are found and taken with them, you shall be punished as they shall be. Therefore, none should keep company with the evil ones without their will suffering the punishment of those who are punished.\n\nHe who is accustomed to making lies, how is it that he speaks the truth? Yet men do not believe him. As is recounted in this fable, there was once a child who kept sheep. This child cried often without cause, saying, \"All a,\" and whenever the laborers who cultivated and tended the earth around him heard his cry, they came to help.\nOnce upon a time, a wolf came and found nothing, and as they saw that there were no shepherds present, they returned to their labor. And the child played him many times. It happened one day that the wolf came and the child cried out as he was accustomed to do. Because the laborers had supposed they had not been truthful and had not stayed at their labor, the wolf ate the sheep. For men do not easily believe him, who is known as a liar.\n\nNone should be reluctant to receive the good they receive from others, as this fable relates about an Ant that came to a fountain to drink. And as she was about to drink, she fell into the fountain, into which was a dove or a columba. Seeing that the Ant would have drowned without help, the dove took a branch of a tree and cast it to her, and the Ant climbed onto the branch and saved herself.\n\nSuddenly, a falconer came, who wanted to take the dove. And then the Ant, who...\nA saw that the Falconer dressed his net so quickly that she caused him to strike the earth with his foot, making such great noise that the ground heard it. Therefore, flies were all set. And so, no one should forget the benefit he has received from others.\n\nNow, the evil that one wishes upon another comes to him who wishes it, as appears in this fable of a Bee that offered and gave Jupiter a piece of honey. Jupiter was greatly pleased. And then Jupiter said to the bee, \"Ask of me what you will, and I shall grant and give it to you gladly.\" And then the Bee prayed him in this manner, \"God Almighty, I pray thee, that thou wilt grant to me and give, that whoever shall come to take away my honey, if I prick or sting him, may suddenly die.\" And because Jupiter loved mankind, he granted this.\nYou shall die, and thus her prayer was turned to her great damage, for men ought not to demand of God but such things as are good and honest. In as much as God is more propitious and good and holy, much more does He punish the wicked and evil. As we may see by this fable: A carpenter who was cutting wood by a river to make a temple for the goddesses. And as he cut wood, his axe fell into the river. Therefore, he began to weep and to call upon the goddesses. And the god Mercury, appearing before him in pity, demanded of him why he wept and showed him an axe of gold. And he said, \"No.\" And after the goddess showed him another axe of silver, and similarly he said, \"No.\" And because Mercury saw that he was good and true, he drew his axe out of the water and gave it to him with great joy. The carpenter told this story to his fellows, and one of them came to the same place.\nA place for cutting wood, as his fellow did before,/ He let fall his axe within the water,/ And began to weep and to demand the help and aid of the goddesses,/ Then Mercury appeared before him,/ And showed to him an axe of gold,/ And demanded of him in such a manner, \"Is this the same one that you have lost?\"/ He answered Mercury, \"Fair sir and mighty god, it is the same.\"/ Mercury then stood and rewarded the good and true,/ Punishing the evil and unjust,/ He who is not chastised at the beginning is, and perverse at the end,/ As it appears in this tale of a young child who, in his youth, began to be a thief,/ And the thefts which he made, he brought to his mother,/ And the mother took them gladly,/ And in no way did she chastise him,/ And after that he had committed many thefts,/ He was taken,/ And condemned to be hanged,/ And as men led him to the justice,/ His mother followed him and wept sore,/ Then the child prayed to the justice,/ That he might say one prayer.\nA man approached his mother, and as he approached, he made a show of speaking some words to her. He touched her nose with his truth, for which the justice blamed him. He answered in this manner: \"My lords, you have no cause to blame me for this, for my mother is the cause of my death. If she had properly chastised me, I would not have come to this shame and disgrace. For he who loves well, he chastises well. Therefore, chastise your children well, so that you do not fall into such a case.\"\n\nHe who is unpunished, as it appears in this fable, of a man who took a flea that bit him. And the flea said to him in this manner: \"Flea, why do you bite me and keep me from sleeping?\" And the flea answered:\n\n\"It is my kind to do so, therefore I pray that you will not put me to death.\" And the man began to laugh and said to the flea: \"How is it that you may not hurt me seriously?\"\n\nNo thing is worse to a man than a woman, as it appears in this fable, of a man of a mean age who took two.\nA man, old and young, lived in the same house. The old man desired to have the old woman's love, so she plucked the black hairs from his head and beard, making him look more like her. The young woman, on the other hand, plucked and drew out all the white hairs from his head, making him appear younger and more attractive to her.\n\nThe good man remained bald and thus it is foolish for the elderly to remarry, for it is better for them to remain unmarried than to be troubled with an evil wife for the rest of their lives.\n\nHe who labors and works continually will never lack goods, as this fable of a wealthy laborer demonstrates. When he was about to die, he said to his children, \"My children, I must now die. And my treasure I leave to you.\"\nhave left in my vine, and after that the good man was dead, his children, who supposed that his treasure had been in the vine, did nothing all day but guard it. It bore more fruit than it did before. For he who travels well has enough bread to eat, and he who does not work dies of hunger. Here ends the Fables of Aesop.\n\nThe first fable is of the wolf and the old woman.\nThe second fable is of the tortoise and the birds.\nThe third fable is of the two cranes.\nThe fourth fable is of the ass and the lion's skin.\nThe fifth fable is of the frogs and the fox.\nThe sixth fable is of the camel and Jupiter.\nThe seventh fable is of the two friends.\nThe eighth fable is of the two posts.\nThe ninth fable is of the boar and the lion.\nThe tenth fable is of the ape and its child.\nThe eleventh fable is of the crane and the peasant.\nThe twelfth fable is of the hunter and the tiger.\nThe thirteenth fable is of the four oxen.\nThe fifteenth fable is of the bush.\nThe fable is of the fisher and the little fish [The fifteenth fable is of Phoebus / of the Avaricious / and of the envious\nThe sixteenth fable is of the thief & the child who wept\nThe nineteenth fable is of the lion and the mouse\nThe twentieth fable is of the crow and its thirst\nThe twenty-first fable is of a fox and a young boar\nThe twenty-second fable is of a pilgrim and the satyr\nThe twenty-third fable is of an ox and a rat\nThe twenty-fourth fable is of the geese and their lord\nThe twenty-fifth fable mentions the ape and its two children\nThe twenty-sixth fable is of the wind and the pot\nThe twenty-seventh fable is of the wolf and the goat or little goat]\n\nPeople should not believe in all kinds of spirits. This fable of an old woman tells her child, \"If you cry any more, I will make you be eaten by the wolf. Hearing this, the wolf stayed still before the gate and seemed to have eaten the old woman's child.\nWulf had stayed there so long that he was hungry. He returned and went back into the wood. The wolf demanded of him, \"Why have you not brought me some food?\" Wulf answered, \"Because the old woman deceived me. She had promised to give me her child for me to eat, but in the end, I did not have it. Therefore, no one should trust the woman. And he is a fool who sets his hope and trust in a woman. Therefore, do not trust them.\"\n\nHe who exalts himself more than he ought not to do harm to himself. As it appears in this present fable, of a tortoise, which said to the birds, \"If you lift me up well high from the ground to the air, I will show you great abundance of precious stones.\" The eagle took her and bore her so high that she could not see the earth. The eagle said to her, \"Show me now these precious stones that you promise to show me.\"\nBecause the tortoise could not see in the earth and Egle knew he was deceived, she thrust her clothes into the tortoise's belly and killed it. He who wishes to have and get worship and glory may not have it without great labor. Therefore, it is better and more secure to keep himself humbly than to enhance himself and then die shamefully and miserably. For men commonly say, he who climbs too high falls lower than he would.\n\nHe who will teach and learn some other thing first should correct and examine himself, as appears in this fable of a cruse. She would have hastened her own daughter because she went not well right. And she said to her in this manner, \"Daughter, it displeases me that you go thus backward. Evil might well come of this, and then the daughter said to her mother, \"Mother, I shall go right and forward with a good will, but you must go before for to show to me the way.\" But the mother...\nA person could not go any other way than following her kind, so her daughter said to her, \"First learn to go right and forward yourself, and then you shall teach me.\" Therefore, he who wishes to teach others ought to set a good example. For great shame is to the doctor when his own fault or error accuses him. No one should glory in the goods of others, as the fable of the ass illustrates. Once, an ass found the lion's skin and wore it, but he could not hide his ears with it. Believing himself well adorned with the lion's skin, he entered the forest. When the wild beast, thinking it was the lion, saw and sought for his ass in every place, and after a long search, entered the forest to look for it, he met the ass, as before described, but his master, who had been seeking him, was there as well.\nAnd he said in this manner: \"Have a master with the lion's skin, you make the fear, but if they knew it as well as I do, then they would have no fear of it, but I assure you, I will certainly beat him. And then he took from him the lion's skin and said to him: \"Lion, you shall be no more but an ass shall you ever be.\" And his master took then a staff and struck him, so that he remembered him well of that. And therefore he who assumes himself of other men's goods is a fool. For as men commonly say, he is not well dressed nor well appointed, who is clothed with another's garment. None ought to assume himself to do that which he cannot do. As it appears of a frog, which sometimes issued or came out of a ditch, and presumed to have leapt upon a high mountain. And when she was upon the mountain, she said to other beasts: \"I am a mistress in medicine and can.\"\nA remedy for all manner of ailments by my art and subtly, and I shall render and bring you back in good health. Some believed in this, and then the Fox, who perceived the foolishness of the beasts, began to laugh and said to them: \"Poor beasts, how can this sick and pale-colored beast, which renders and gives health to you, render and give health to you? The healer who will heal others ought first to heal himself. For many a counterfeit is the healer, who cannot utter a word of the science of medicine from which God preserves and keeps us. He who takes vain glory in that thing by which he should humble himself is a very fool, as appears in this fable of a father of a family who had two dogs. One of them barked but did not bite the people, and the other barked and did not bite. And when the father of the family perceived the cunning and malice of the dog that did not bark, he hanged a bell on its neck.\nMen should beware of him; the dog was overproud and scorned all the other dogs. One of the most asserted to him in his way, \"O foolish beast, now perceive your folly and great foolishness to suppose that this belle is given to you for your own desert and merit, but certainly it is not so. It is taken for your demerits and because of your shrewdness and great treason, to show that you are false and a traitor. And therefore, none should be joyful and glad of that thing, of which you ought to be trustful and sorrowful, as many fools have done, who make joy of their vices and evil deeds. A fool was the thief who was led for hanging, and he had a cord of gold about his neck. If he should make joy of it, how could the cord be much rich and fair?\" Every creature ought to be content with that which God has given to him without taking it as an inheritance from others.\nreherceth this fable Of a camel whiche som tyme complayned hym to Iupiter of that the other beestes\nmocqued hym / by cause that he was not of so grete beaute / as they were of / wherfore to Iupiter Instantly he prayd in suche maner as foloweth / Fayr syre and god / I requyre and pra\u2223ye that thou wylt gyue to me hornes / to thende that I maye be nomore mocqued / Iupiter thenne beganne to lawhe / and in stede of hornes / he took fro hym his erys / and sayd / thow hast more good than hit behoueth to the to haue / And by cause that thow demaundest that / whiche thow oughtest not to haue I haue take fro the that whiche of ryght and kynd thou ou\u0292\u2223test to haue / For none ought not to desyre more than he ought to haue / to the ende that he lese not that whiche he hath / \nMEn ought not to hold felauship with hym / whiche is acustommed to begyle other / As hit appiereth by thys Fable / Of two felawes whiche somtyme held felau\u2223ship to eche other for to goo bothe by montaynes and valeyes / \nAnd for to make better theyre\nThey were sworn to each other that neither should leave the other until the time of death came and parted them. As they walked in a forest, they encountered a great wild boar. Both rogues ran away in fear. One climbed up on a tree, and when the other saw that his companion had left him, he lay down on the ground and feigned death. The boar approached to eat him, but by chance the gaunt one played his part well. The boar went away without touching him. Then his companion came down from the tree and said to him, \"Tell me what he said to you.\" For it seemed to me that he spoke to the boar and showed it a great sign or token of love. His companion replied, \"He taught me many fair secrets, but among all other things, he told me that I should never trust him who had once deceived me.\n\nThe poor should not take the rich as their companion\nAs this fable of the two makes clear.\npottes: of the which one was copper and the other earthen, the which pottes met to gather within a river, and because that the earthen pot went faster than did the copper pot, the pot of copper said to the pot of earth, I pray thee that we may go together, And the earth pot answered and said to the copper pot, I will not go with thee, For it would happen to me as it happened to the glass and the mortar, For if thou shalt destroy me with it, thou shalt break and put me in pieces, Therefore the poor man is a fool who compares and likens himself to the rich and mighty, For it is better to live in poverty than to die vainly and be oppressed by the rich\n\nIt is not always time to avenge oneself against an enemy, as it appears by this fable of a boar which sometimes fled before a lion, And as the boar would enter into a cavern to save himself, a hound went against him to keep and let him not enter it, to whom the boar said, It is not time.\nNow to avenge me on the one who chases me, but the time shall come that I shall find him. For men ought not to do harm to themselves to be avenged of their enemy, but ought to look for a time and place convenient to do so.\n\nNo bird is a more foolish thing to a man than with his mouth to praise himself. As this fable relates to us, Of Jupiter, king of all the world, who made all the beasts and all the birds to assemble together to know their strength and kind. Among all these came the Ape, who presented his son to Jupiter, saying, \"Fair sir and mighty god, look and see here the fairest beast that ever thou hast created in this world.\" And Jupiter then began to laugh, and after said to him, \"thou art a foolish ape to praise thyself so. For none ought to praise himself, but ought to do good and virtues are praised by others, for it is a shameful thing to praise oneself.\"\n\nFor what virtue does any man have?\nNone should praise himself, as it appears in this fable of a peacock, which once invited a crane to dinner. After they had eaten and drunk enough, they had great words between them. The peacock said to the crane, \"You have not as fair a form nor figure as I have, nor such fair feathers, nor so resplendent a shining as I have.\" The crane answered and said, \"That is true, but you do not have one good or fair virtue that I do not have. For how can it be that I do not have such fair feathers as you have, yet I can fly better than you? For with your fair feathers, you must always abide on the earth, and I may fly wherever it pleases me. Therefore, everyone ought to be content and satisfied with what they have, without any self-praising or self-annoyance, and not to despise others.\n\nA stroke from a touch is worse than a stroke from a spear, as it appears in this fable of a hunter, who with his arrows hurt the serpent.\nA wild beast, in such a way that none dared approach it, except for the beast a tiger. The tiger, in this manner, fearlessly declared, \"Be not afraid. I will protect you. And as the tiger entered the wood, the hunter hid within a bush. When he saw the tiger pass before the bush, he shot an arrow at it and hit it on the thigh. Therefore, the tiger was greatly alarmed and weeping, sighing, said to the other beasts, \"I don't know from where this comes to me. And when the fox saw him so greatly alarmed, laughing, he said to him, \"You're a tiger. You're so mighty and strong.\" Then the tiger replied, \"My strength failed me not at that time. For none can keep himself from treason. Therefore, there is a secret here which I did not know before. But nevertheless, I can well conceive that there is no worse arrow, nor one that hinders the man more, than that arrow which is shot from the evil tongue. For when someone offers or says some words\"\nIn a fellowship of some one of honest and good life, all the fellowship supposes that what this evil tongue has said is true, whether it is true or not. But it is only lessening, notwithstanding, that a good man shall always be wounded by that same arrow, a wound which is incurable. And if it were a stroke of a spear, it could be healed by the surgeon. But the stroke of an evil tongue cannot be healed, because the one who has spoken it is no longer master of it. And for this reason, the stroke of a tongue is incurable and without remedy.\n\nMen ought not to break their faith against their good friend, nor leave their fellowship, as it appears in this fable of four oxen which were in a fair meadow. And because they were kept together, none other beast dared to assault them, and the lion, which on a day came to them, was greatly afraid of them. But by his deceitful words, he thought to overpower them.\nfor to beguile them and to rouse and take one at a time, they were separated from each other. And when they took one of them, and strangled him, the ox said to him, deceitful words, and left the fellowship of his good friend. For if we had, and he who is, and stands well, ought to keep him so that he does not. For he who is well, moves not himself.\nNone for his beauty ought not to despise some other, for sometimes such one is fair that soon grows loathsome and foul, and high falls to low, as it appears in this fable, of a fair tree which mocked and scorned a little bush, and said:\n\n\"Seest thou not, my fair form and my fair figure,\nAnd that of me men build fair edifices as palaces and castles, galleys and other ships for sailing on the sea, and as I boasted and praised myself thus, came there a laborer with his axe to hew and strike me to the ground. And as the laborer struck upon me\"\nA fair tree / the bush said / Certainly, my brother, if now thou were as little / as I am / men should not hew or strike down to the earth / And therefore none ought to rejoice in him / For such is now in great honor and worship / that hereafter shall fall into great shame and dishonor\nMen ought not to leave that thing which is certain for the uncertain / as this fable relates of a fisherman who with his line took a little\nfish which said to him / My friend, I pray thee / do none evil / nor put me not to death / For now I am nothing / but what I shall be great / if thou comest again hither / of me shalt thou have great advantage / For then I shall go with thee for a long time\nAnd the fisherman said to the fish. Since I hold thee now / thou shalt not escape from me / For it would be great folly for me to seek thee again / For men ought not to let go of what they are sure of / hoping to have\nafter that, they hadn't decided and it was uncertain. None should do harm.\n\nThis Phoebus then met two men; one was very envious, and the other very covetous. Phoebus asked them what they thought. They replied, \"We think you should ask and inquire about great gifts.\" Phoebus answered, \"Ask what you will, for all that you shall ask of me, I will grant. And of that which the first of you asks, the second shall have double, or even more. The envious one then said, \"I want my companion to ask first, whatever it is that you are willing to give, and I will be content.\" The envious one departed and went back to Jupiter, and told him of the great malice of the covetous one. Jupiter was joyful and glad of the harm and damage to another. He is a fool who puts his good in jeopardy to lose it for the sake of gaining someone else's good.\nby this fable, a thief encountered a child crying by a well. The thief asked the child why he wept, and the child replied, \"I weep because I have dropped a bucket of gold into this well.\" The thief then took off his clothes and set them on the ground before descending into the well. As he was going down, the child took off his garment and left him in the well. In his greed to win something, he had lost his garment. Such is the lesson: one should not covet what one does not possess, nor should one let go of what one has. For the third heir shall never be the possessor of that which is wrongfully and wickedly obtained.\n\nHe is wise who can keep himself from the cunning and false, as this fable of a lion illustrates. Once, a lion encountered a goat on a mountain. The lion, wanting to give the goat an opportunity to come down from the hill so he could eat her, spoke to her in this way: \"Give me a reason to come down from the hill so I may eat you.\"\n/ My suster why comest thow not hyder on this fayre and grene medowe for to ete of these fayre herbes or grasse / And the gote ansuerd to hym / How be hit / that thow sayst trouthe / Neuertheles thow sayst it not / neyther for my we le ne for my prouffyte / but thow sayst hit / by cause that thow woldest fayne ete and deuoure me / but I truste not in thy fayre speche / For many tymes I haue herd saye of my grau\u0304t moder / he that is wel / meue not hym self / For he whiche is in a place wel sure / is wel a fole to go fro hit / and to putte hym self in grete daunger and perylle\nBEtter is crafte and subtylyte than force / As reherceth to vs this fable / Of a crowe whiche vpon a day came for to drynke oute of a boket / and by cause that she myght not reche to the water / she dyd fyll the boket ful of smal stones / in soo moche that the water came vpward / wherof she dranke thenne at her wylle / and playsyre / And therfore hit appiereth wel / that wytte or sapyence is a moche fayr vertue For by sapyence or wytte /\nYou shall resist all faults,\nHe who is of evil and shrewd kind,\nWith great pain he may chastise himself,\nAs it appears in this fable,\nOf a calf,\nWhich had a young bull,\nThe which he could not bind,\nBecause every time he struck with his horns,\nThe calf cast its feet from him,\nIn such a way that no man could come near him,\n\nAnd when the calf perceived the malice of the bull,\nHe said to him, \"I shall chastise you well,\nFor I shall take you to the butcher's hands,\nThen the bull was well chastised.\"\n\nAnd thus men should do with the evil,\nCursed and rebellious,\nWho do nothing but play with dice and cards, and to ruffle,\nSuch people men should put in the hands of the butcher,\nTo lead them to the gallows,\nFor better no man can chastise them,\nFor with great pain he may be chastised,\nWho flees from all good works and all good fellowship.\nA pilgrim, beware of him who bears both fire and water. This is recounted in the fable of a pilgrim who once walked in winter through a great forest. Since the snow had covered all the paths, he did not know which way to go. Against him came a woodswain named Satyre, because he saw the pilgrim was cold. The pilgrim, upon seeing him, was filled with great fear because a woodswain, or Satyre, resembles a man in appearance, as is clear from his figure.\n\nAs Satyre led the pilgrim into his den, the pilgrim blew into his hands to warm them, for he was very cold. Then Satyre gave him hot water to drink. When the pilgrim wanted to drink it, he began to blow into it. Satyre asked him why he was blowing into it, and the pilgrim replied, \"I blow into it to make it slightly cooler.\"\nThen you said to him: \"Your fellowship is not good to me, for you wrest both fire and water in your mouth. Therefore go hence from my pit and never return again. For the fellowship of the man who has two tongues is nothing, and the man who is wiser ought to flee the fellowship of flatterers. For by flattery and adulation, many have been beguiled and deceived.\n\nThe lords ought to love their subjects, for he who is hated by his tenants and subjects is not lord of his land. This is evident from the fable of an ox that was once in a stable. And as the ox would have slept peacefully at one time, a rat came and bit the ox by the thighs. And as the ox would have struck him, the rat ran away into his hole. Then the ox began to menace the rat, and the rat said to him: 'I am not afraid of you, for although I am little, I can let and prevent you. And if you are strong, your parents are the cause of it and not you yourself. Therefore, the strong ought not to...\"\nDisrespect the feeble one should not be loved as the chief or head should love their limbs. For he who does not love, ought not to be loved. Therefore, the lord must love his subjects, if he wishes to be loved by them.\n\nHe who overloads himself is wickedly strained, as the fable says, of a man who had a goose that laid an egg of gold every day. The man of avarice or covetousness commanded and ordered her that every day she should lay two eggs. And she said to him, \"Certainly, master, I may not,\" so the man was angry with her and killed her. Therefore, he lost the great good of which he was greatly sorrowful and angry. But it was not the time to stable the horses when they were lost, and none. And he is not wise who does such a thing, whom he will repent afterward, nor he who does his own damage to avenge himself on someone else. For by causing himself to suppose that he will win all, he loses all that he has.\n\nHe who sometimes\nMen dislike this: a fable of an ape with two children. He hated one, loved the other. He took the loved one in his arms and fled before hounds. The other saw his mother leaving him behind and ran, leaping onto her back. The hated one held fast and was saved. The one she hated then kissed and embraced, and she began to love him. This often happens: what is disdained is better than what is loved and praised. Sometimes, the children who are praised and loved do less good than those who are disdained and hated.\n\nA Spaniard arrived once in Egypt. Doubting robbery in Egypt's deserts, he planned and considered.\nHe thought it wise to give his money to a trustworthy man to escort him back home. He went to him and gave him his silver to keep. Upon his return, he demanded his silver back. The man replied, \"My friend, I don't know who you are, for I have never seen you before. If you say or speak another word, I will make you regret it.\" The Spaniard was sorry and angry, and he intended to make a complaint to his neighbors. But they told him, \"We are ashamed of what you tell us. He is among us all respected and trusted. Go back to him and reassure him that he will get his goodwill back. Which he did, and the old man responded more sharply,\nThe Spaniard was more angry than ever before, and as he left the old man's house, he encountered an old woman. She asked him why he was so troubled and sorrowful, and after he explained the reason, she advised him to \"make good cheer.\" She promised to counsel him on how to recover his silver. He asked her how it could be done, and she replied, \"Fill them all with stones, and with your fellows, you shall carry them into his house. And when the chests are within his house, go and demand of him your silver. This is what he did. And as the chests were being brought into his house, the Spaniard accompanied them. The strangers told the old woman, \"These four chests are full of gold and silver.\"\nA faithful man, who was to lead them, stepped forward due to our fear and doubt of the thieves within the desert. After these words were spoken, he arrived, whom the old woman had advised, and demanded his silver from him. The old man doubted that the Spaniard would have received him favorably, so he said to him, \"Welcome, I marveled at how long you tarried to come. Incontinent he returned his silver to him, and, by the counsel of the woman whom he greatly thanked, he regained his good fortune and returned to his country.\n\nIt happened at one time that a good man, a laborer, was going from life to death. He left nothing to his son but only a hovel. The son lived in it as long as he could in the company of his father, and when the rich man perceived that the young man had fled from him, he began to deceive himself and:\n\nHe shut the door of the cellar and delivered the key to the poor young man, and prayed him.\nThe poor man faithfully kept the key to his oil, but the young man, unaware of his neighbor's deceitfulness, was content to do so. Within a short while after the oil had grown low, the rich man came to the poor man and asked for his goodwill. The poor man gave him the key. This rich man then sold the oil to merchants and warranted each tonne as full. When the merchants measured their oil, they found only five of the ten tonnes to be full. The rich man demanded restitution from the poor man and had him brought before the judge.\n\nWhen the poor man was before the judge, he asked for time and space to answer, believing that he had kept the oil faithfully. The judge granted him a day of adjournment. Then he went to a philosopher who acted as an advocate for the poor and begged him for charity, asking him to give him good counsel in his great need. The philosopher listened and responded.\nThe philosopher told him all his cause and swore upon the holy gospel that he would keep none of the rich man's oil. And then the philosopher answered him in this manner: My son, have no fear, for the truth will not fail. The next morning after, the philosopher went with the poor man into judgment. The philosopher was constituted by the king to give the just sentence in this matter. And after the cause had been well defended and pleaded by both parties, the philosopher said: The same rich man is of good repute, and I suppose he did not demand more than he should have. I also believe not that this poor man is stained or guilty of the blame which he puts upon him, but nevertheless, to know the truth of the matter, I order and give sentence: that the poor man purge and cleanse himself of the 2,000 measures of oil which are to be measured out, and also the lie thereof; and after that, the pure and clean oil of the 5,000 measures which are only half full, along with the lie thereof, be also measured out.\nA man looks if the lie of the five tonnes half full is equal and similar to the lie of the five tonnes which are full. And if it is not so, that as much lie is found within the vessels which are half full as in the other, he shall then be sufficiently and rightly proven that no oil has been taken out of them, but if as much lie is found in one as in the other, the pourer shall be condemned. And of this sentence the pourer was content, and the truth was known. Therefore the poor man went quiet, and the rich was condemned. For his great malice and falseness were known and manifested. For there is no sin or misdeed done but that one it shall be known and many manifested.\n\nA rich man once went by a city. And as he walked from one side to the other, he filled from him a great purse, wherein were a thousand crowns. The poor man found it and took them to keep for his wife. And she was very glad, and said, \"Thanked be God for all the good things which He sends.\"\nA poor man, if he sends this great sum now, let us keep it well. And on the next day, a rich man had it proclaimed throughout the city, that whoever had found a thousand crowns in a purse, he should restitute and bring them back to him, and for his reward, he would receive one hundred of them. After the poor man had heard this cry, he ran incontinently to his wife and said to her, \"My wife, whatever we have found must be returned or yielded back, for it is better to have a thousand crowns without sin than a thousand with sin and wrongfully. And how could the woman have resisted? In the end, she was content. Thus, the poor man returned the thousand crowns to the rich man and demanded of him his hundred crowns. The rich man, full of fraud or falsehood, said to the poor man, \"You do not return all my gold to me, which you found, for I lack four hundred pieces of gold. And when you have rendered and brought to me the said four hundred pieces of gold, then you shall have yours.\"\nYou shall have from me the three crowns, which I promised to thee. Then the poor man answered him, \"I have taken and brought to the treasury all that I have found.\" This caused a great dispute or strife, so much so that the case came before the king to be decided and pleaded. When the case was well disputed, the philosopher, who was the king's procureator for the poor, moved with pity. He called to him the poor man and said, \"Come here, my friend. By your faith, have you restored all that you found in the purse?\" The poor man answered, \"Yes, sir, by my faith.\" Then the philosopher said to his assistants, \"Since this rich man is true and faithful, and it is not to be doubted that he should demand more than he ought, he ought to be believed. And as for the other party, men must believe that this poor man is of good repute and known as a true man.\"\nphilosopher: \"Your Majesty, I sentence you to give these thousand crowns to this poor man who found them. He is to keep one hundred, and you are to return the remainder to him when he comes to claim them. If another person finds the thousand and four crowns, they are to be returned to the same poor man who claims they are his. This sentence pleased all of us. When the rich man saw that he had been deceived, he begged mercy and grace from the king, saying, 'Your Majesty, this poor man who found my purse has truly returned it to me in full. But I would have deceived him. I pray that you have mercy and grace on me.' The king had mercy on him, and the poor man was content and paid.\"\nA rich man was known and manifested to be the one who procured evil for others, as shown by the twain of whom he was a part. These three men were burghers and the third was a laborer. They assembled to guide each other for a pilgrimage to the Holy Sepulchre. These three men made such great provision of flour for their pilgrimage that it was all heated and consumed, except for enough to make one loaf only. And when the burghers saw the remainder of their flour, they said, \"If we do not find the means and ability to begin baking the loaf which shall be made of all our flour, then we will go and lie down to sleep.\" And they concluded to do so and said, \"When the loaf is put into the oven, we shall go and lie down to sleep, and he who dreams best shall have the loaf.\" Because we are wise, he will not dream as well as we shall, so we all began to sleep.\n\nBut when the laborer or villain\n\n(Note: The text appears to be incomplete at the end.)\nThe men knew and perceived all their deception, and saw that his two companions were asleep. He went and drew the loaf out of the oven and ate it. And after he feigned to be asleep. Then one of the burghers rose up and said to his companions, \"I had a wonderful dream.\" For two angels had taken and borne me with great joy before the divine majesty. The other burgher awoke and said, \"Your dream is marvelous and wonderful, but I suppose that the minstrel's is fairer than yours. For I had dreamed that two angels were leading me to hell.\" After they awoke the vagabond, who was dreadful, he said, \"Who is there?\" And they answered, \"We are your companions.\" He said to them, \"How have you returned so soon?\" And they answered him, \"We have not departed yet from here.\" He said to them, \"I had dreamed that the angels had led one of you to paradise or heaven, and the other to hell. Therefore, I supposed that you should never have returned.\"\nAnd therefore I arose from sleep, and because I was hungry, I went and drew out of the oven the leaf and ate it. For oftentimes he who supposes to beguile some other is himself beguiled.\n\nOnce there was a laborer who had a garden well planted and delightful, into which he often went for recreation and play. And on a day at evening, when he was weary and had toiled sore, to take his recreation he entered into his garden and sat himself down under a tree. There he heard the song of a nightingale. And for the great pleasure and joy which he took thereof, he sought and at last found the means to take the nightingale. To end, that yet greater joy and pleasure he might have of it, and when the nightingale was taken, he demanded of the laborer, why had you taken so great pains to take me? For well you knew that from me you might not have great profit.\n\nThe simple answered thus to the nightingale.\nFor the nightingale's song I have taken and answered, certainly in vain you have labored and toiled, for I will not sing while I am in prison. And the laborer or farmer answered, if you do not sing well, I shall eat the nightingale, and then the nightingale said to him, if you put me in a pot to be stewed, little meat you will make of my body, and if you set me for roasting, less meat will be made of me. Neither boiled nor roasted will fill your great belly with me, but if you let me go free, it will be to your great good and profit. For three doctrines I shall teach you, which you will love better than three fat kine. Then the laborer let the nightingale go free, and when he was out of his hands and upon a tree, he said to the farmer in this manner, My Friend, I have promised to the three doctrines that I shall give to them, the first of which you must believe.\nThe second is to keep what is yours. The third is not to sorrow for what cannot be recovered. After the nightingale began to sing and in its song said, \"Blessed be God, who has delivered me from the hands of this vile man or thief, who has not seen, seen, or touched the precious diamond that I have within me. For if he had found it, he would have been much richer, and from his hands, I would not have escaped. And the vile man who heard this song began to complain and make great sorrow, and afterwards said, 'I am very unhappy that I have lost such a treasure, which I had won, and now I have lost it.' And the nightingale then said to the thief, 'Now I well know that you are a fool, for you sorrow over that which you should have none, and soon you have forgotten my doctrine, because you believe that within me there should be a precious stone of greater weight than I.\"\nAnd I told and taught you that you should never believe what is impossible. If that stone were yours, why have you lost it? And if you had it, why do you chastise or teach a fool who never believes the learning and doctrine given to him? A philosopher once said to his son, when he fell into some damage or peril, he should deliver himself from it as soon as possible, so that he would no longer be vexed or grieved by it. This appears in the fable of the rhetoric man or fair speaker, who demanded of a king that of all those who should enter the city, having some fault in their bodies, such as crooked or counterfeit, he might take them at the entrance of the gate for a penny. The king granted his request and made his letters sealed and written under his signature. Thus he kept him still at the gate. And of every lame, scabbed, and all.\nA man with a counterfeit mark on his body took a penny. On a certain day, a hunchbacked and counterfeit man attempted to enter the city without paying. He thought to put on a fine mantle and approached the gate. When the porter examined him, he perceived the deception and demanded payment. The hunchback refused, and the porter took his mantle. Seeing his scabbed head, the porter demanded three pennies. As they struggled to remove the hat and bonnet from his head to the ground, the hunchback fell to the ground.\nA disciple once requested his master to recite and tell him many fables. The disciple prayed that his master would recount a long fable for him. To this, the master replied, \"Be careful and take heed that the same thing does not happen to us as it happened to a king and his storyteller.\" The disciple answered, \"Master, I pray you to tell me how it transpired.\" Then the master said to his disciple, \"Once upon a time, there was a king who had a storyteller. He recited five fables for the king every time to amuse him and help him fall asleep. One day, it happened that, \"\n\nA king once had a storyteller who recited five fables for him every time to entertain him and help him fall asleep. One day, he said, \"Once upon a time, there was a king who had a storyteller. He would recite five fables for the king every time to amuse him and help him fall asleep. One day, \"\nThe king was extremely sorrowful and heavy, unable to fall asleep. After the storyteller had finished and repeated his five fables, the king requested more. The storyteller then recited three short ones. The king said, \"I would like to hear one long one now, and then I will love sleep.\" The storyteller recounted a fable about a rich man who went to the market or fair to buy sheep. He bought a thousand and, on his way back, came to a river. Due to the great waves of the water, he could not cross the bridge. He went back and forth on the riverbank for a long time until he found a narrow way that could barely accommodate three sheep at a time. He passed and carried them over one after another. The storyteller fell asleep after recounting this fable. The king awoke shortly after.\nOnce upon a time, a king awakened the storyteller and said to him in this manner: \"I pray that you will bring an end to your story.\" The storyteller answered him in this manner: \"Sir, this river is very large, and the ship is small. Therefore, let the ferryman carry your sheep across first, and then I shall bring my story to a close.\" The king was pleased and calmed down. And so, be content with what I have recounted to you. For there are people so superstitious or gullible that they cannot be satisfied with a few words.\n\nThere was once a laborer who could not goad and lead his oxen because they kept striking their feet. The laborer said to them, \"I pray to God that the wolf may eat you.\" The wolf heard these words and hid himself near them for the night. And when the night came, the laborer unyoked his oxen and let them go home. When the wolf saw them coming homeward, he said, \"O.\"\nA laborer many times on this day gave to me thy oxen, and therefore hold thy promise to me. And the laborer said to the wolf, I promised nothing at all to thee. In the presence of whom I am obliged or bound, I swore not to thee, and to the young man who furnished himself for the appointment. And once, as they three made good cheer, the husband returned again from the fair, and knocked at the door of the house. Wherefore they were greatly afraid. Then the old mother said to them, have no fear, but do as I shall tell you, and trust not him. And then she said to the young man, hold this sword, and go thou to the gate, and beware thyself that thou say nothing to him, but let me do. And as the husband would have entered his house, and saw the young man holding a naked sword in his hands, he was greatly afraid. And then the old woman said to him, Thy son art right welcome, be not afraid of this man. For three men are running right now after him to slay him.\nA nobleman once had a very chaste and beautiful wife. He intended to go on a pilgrimage to Rome and left her at home, trusting her because he knew her to be chaste and good.\n\nOne day, as she went into town, a handsome young man was aroused by her love and took boldness, asking for her love and promising her many great gifts. But she, who was good, preferred to die rather than consent, and the young man died of great sorrow. An old woman then approached him and asked the cause of his illness. The young man revealed to her all his sadness.\nThe old woman, wily and malicious, told him, \"Be glad and joyous, and take good courage. I will help and give you counsel. I will bring about your fulfillment.\" After this, the old hag went to her house and made a little cat, which she had at home, fast for three days one after another. And after she took some bread and a great deal or quantity of mustard and put it on it, she gave it to the young cat to eat.\n\nWhen the cat smelled it, she began to weep and cry.\n\nThe old woman went to the house of the said young woman and brought her little cat with her. The young and good woman received and welcomed her warmly, as all the world regarded her as a holy woman.\n\nAs they were talking, the young woman felt pity for the cat, which was weeping, and asked the old woman, \"What does the cat mean?\" The old woman said to her, \"Hail, my fair daughter and my fair friend.\"\nThe old woman replied, \"I will tell you, my friend, if you swear that you will never repeat it to anyone. The young woman agreed, and the old woman continued, \"This same cat that you see over there was my daughter. She was very fair, gracious, and chaste. A young man loved her deeply and was greatly infatuated with her. Because she refused him, he died for her love. The goddesses, having pity on him, transformed my daughter into this cat.\" The young woman, believing the old woman had spoken truthfully, responded, \"And so it was.\"\nAllas my fair mother, I don't know what I shall do,\nFor such a husband, to whom I ought to keep chastity,\nI have not will granted him,\nNevertheless, I shall do that,\nThat you shall counsel me,\nAnd then the old woman said to her,\nHave pity on him as soon as you can,\nSo that it did do to my daughter,\n\nThe young woman then answered her,\nIf he requires me again, I shall accord myself with him,\nAnd if he requires me no more,\nYet shall I defer myself to him,\n\nAnd to the end,\nThat I do not offend the goddesses,\nI shall do and accomplish it,\nAs soon as I may,\n\nThe old woman then took leave of her,\n& went forthwith to the young man,\nAnd to him she rehearsed and told all these tidings,\nWhereof his heart was filled with joy,\nThe which anon went toward the young woman,\nAnd with her he fulfilled his will,\n\nThus you may know the evils,\nWhich are done by pimps and old harlots,\nThat to God,\nWere they all burned.\n\nThere was some time.\nA blind man who had a fair wife, of whom he was very jealous, and after that she fell in love with a noble youth, they could not find a way or place to fulfill their desire, but nevertheless, the woman, who was cunning and clever, advised her friend to come to her house, and he should enter the garden, and there he should climb upon a pear tree. He did as she told him, and when they had made their plan, the woman returned to the house and said to her husband, \"My friend, I pray you to go into our garden to amuse us for a little while.\" The blind man was content with this request, and said to his wife, \"Well, my good friend, let us go there.\" And as they were under the pear tree, she said to her husband, \"My friend, I pray you to let me climb the pear tree, and I will gather some fine pears for both of us.\" The blind man agreed, \"I will allow it.\"\nwhen she was on the tree, the young man began to shake her, and the young woman responded at the other side. As the blind man heard them shake the tree so hard and make noise, he said to them, \"Evil woman, how is it that I don't see it? Yet I feel and understand it not. But I pray to the goddesses that they grant me my sight back again.\" And as soon as he had finished his prayer, Jupiter returned his sight to him.\n\nWhen he saw that pagan on the tree, he said to his wife, \"Unhappy woman, I shall never have joy with you. And because the young woman was quick in speech and malicious, she answered her husband immediately, \"Friend, you are well beholden and bound to me. For because the goddesses, who have heard and granted my prayer, never ceased day or night to pray for you to regain your sight, the goddesses\"\nWenus revealed herself to me and said that if I performed some plays for the young man, she would restore his sight. I am the cause of it. Then the good man said to her, \"My right dear wife and good friend, I forgive and thank you greatly. For you have wronged me and I have wronged you.\"\n\nA man should not do to others what he would not want done to himself, as this fable about a king illustrates. He had a tailor who was as skilled in his craft as any in the world. This tailor had many good servants, one of whom was named Medius, who surpassed all the others in shaping or sewing. The king commanded his steward to treat the tailors well and give them the best food and delicious drink.\n\nIt happened one day that the steward gave them a fine and delicious meal, which included honey. However, Medius was not present at the feast.\nThe steward told the others that they should keep some of their food for him. Then the master tailor answered that none should have any, for if he were there, he wouldn't eat it. He never ate honey. After this, Medius arrived and demanded of his fellows why they hadn't kept some food for him. The steward replied that this was because the master had told him that Medius never ate honey, so no food had been set aside for him. Medius said nothing in response but began to think about how he might pay his master. One day, when the steward was alone with Medius, he asked Medius if he knew anyone who could work as well as his master. Medius replied no, and lamented that it was a great shame that he was sick. The steward asked what sickness it was. Then Medius answered, \"My lord, when he enters his frenzy or madness, a rage comes upon him. How will I know that, asked the steward?\"\nCertainly my lord said, \"When you see that he shall begin his work and look there, and strike upon his board with his fist, then you will know that his sickness is coming upon him. And without taking and binding him, and also beating him well, he will do great harm and damage. The steward said to him, 'Care not for that, my friend. For well I shall take care of myself from him.'\n\nThe next morning, the steward came to see the tailors. When Medius, who knew the reason for his coming, took away his masters' shares secretly, and hid them. And at once his master began to look for them and saw and searched here and there, and began to strike his fist upon the board. Then the master steward began to look at his manners, and suddenly had him taken and held by his servants. And after he had him bound and well chastised, he demanded of them, \"My lords, why do you beat me?\"\nSo outrageously, what offense have I done, that I must be bound? Then the steward said to him in this manner: Because Medius told me that you are frantic. And if you are not well-behaved, you should do great harm and damage. Then the master came to his servant Medius and angrily said to him: You evil boy, filled with evil words. When did you see me angry? And his servant, proud, began to laugh, and they all said that he had done well. Therefore, men ought not to do to anyone what they would not want done to them.\n\nHere ends the fables of Alfonce. The deceit or falsehood of the woman is most wondrously marvelous, as it appears in this fable. A merchant, who had recently married a fair and young woman, went over the sea to buy and sell and to get something to live honestly. Because he stayed away for a long time, his wife supposed that he:\nAnd so she fell in love with another man, who did much for her. He was in great need of repairing his house, and he also gave her new utensils to maintain a household. After the departure of the merchant, he returned to his house, which he found new and rebuilt. He asked his wife how she had managed to repair his house so honestly, and she replied it was by God's grace. He blessed God for it. Upon entering the chamber, he saw the bed richly covered and the walls well hung. He asked his wife what she had done before, and she answered in the same manner as before. He thanked God as he had done before. When setting the table for dinner, a three-year-old child was brought before his wife.\nThe man was around age or thereabout, and so he asked his wife, \"To whom does this fair child belong? I am your friend.\" She replied, \"My friend, the holy ghost of his grace has sent it to me.\" The merchant answered his wife in this manner, \"I render no graces nor thanks to the holy ghost for this, for he has taken great pain and labor to have it made up for me. I will not accept it from the holy ghost.\"\n\nThe generation or birth of the hypocrite is much damper and evil, as it appears in this fable, and as Pogus relates to us, who says that once he found himself in a good fellowship where he heard a fable recited. The tenor of the said fable follows, and Pogus says that of all the goods of this world, the hypocrites are possessors. For how can it be that the indigent and needy, yet he has a condition within himself, which is called hypocrisy, as you will hear in the following fable.\nA poor man in the fellowship of Pope Receved, it was once the custom of all the poor to go before people's doors without speaking a word. On one occasion, a well-looking, healthy poor man went from door to door. One day, among others, he sat himself on a large stone before a widow's gate, who was accustomed to giving him something.\n\nWhen the good woman recognized him at her door, she brought him his portion as she was used to doing. As she gave him the food, she looked at him and, seeing him so fair and well-made, was filled with carnal desire and burning with love. She then asked and urgently begged him to return within three days and promised him a good dinner. The poor man replied that he would do so and, when he returned, he sat himself down again.\nas before, at the door of the widows' house, which the woman knew well when he would come. So she came to the gate and said, \"Come in, good man. We shall dine now.\" To this prayer, the poor man assented and entered the house. The widow gave him good food and drink. And when they had finished dining, the widow pressed the good man strongly and, after she had kissed him, asked him for the copy of his love. Then the poor man, ashamed and embarrassed, knowing her thoughts and her will, answered her, \"Certainly, my good lady, I dare not, but he would have wanted to. And the widow, embracing him with love, begged and prayed him more and more. And when the poor man saw that he could not excuse himself, he said to the widow in this manner, \"My friend, you desire it too much and intend to do such a great evil. I take God as my witness, you are the cause of it. I am not.\"\nA man named Nerus de Pas, Florentine and wise, prudent, and wealthy, had a fair daughter. He married her to a young, handsome, and wealthy man of good lineage. The young man led his bride to his castle the day after their wedding, outside Florence. Within a few days, he brought her back to her father's house in Florence for a feast, as was customary eight days after a wedding. The newlywed woman did not make good cheer when she returned to her father's house but kept looking downcast, thoughtful, and melancholic. Her mother noticed and was concerned.\nShe called her daughter into a wardrobe where no one was present but the two of them. \"How are you, my daughter?\" she asked, \"Why are you so sorrowful and melancholic? You have not lacked anything you desired or pleased with. Why take such great thought and sadness upon yourself?\"\n\nThe daughter replied to her mother tenderly, \"Alas, my mother, you have not married me to a man. He has never had the thing that a man ought to have, save only a little part of that thing for which marriage is made. And then the mother was greatly angered and sorrowful about this unfortunate event and went towards her husband Nerus to tell him the truth. He was greatly angered and troubled by this news, and soon it was revealed and known among all the lineage of Nerus, causing great sorrow and shame among them all. How this fair young man, to whom God had sent, had been denied.\nAnd yet so many virtues, and possessing beauty, riches, and good renown, he was indigent or lacking in that regard. Therefore, Maria is made unhappy. Nevertheless, the tables were set and covered.\n\nWhen the time for dinner arrived, the young man entered the house of Nerus with his friends and parents. Inconveniently, they all sat down at the table, some with heavy and sorrowful hearts, and others with great joy and pleasure. When the young man saw that all his friends made merry and that all the parents of his wife were heavy and melancholic, he prayed and begged them to tell him the cause of their sadness and sorrow, but none of them answered. However, he continued to pray and beg, and then one of them, filled with sorrow and more forthcoming than all the others, said to him:\n\n\"Indeed, my dear son, your wife has told us that you are not a perfect man.\"\nMy lords and friends, make good cheer, for the cause of your sorrow shall soon be eased. He, being clothed in a short gown outside his hose, took his member in his hand. This was great and sufficient upon the table, so that the fellowship might see it. Wherefore the said fellowship was glad and joyful. Some of the men desired to have the same, and many of the women wished for such an instrument from their husbands. Then some of Nero's friends and parents went towards her and said to her that she had great wrong for complaining of her husband. For he had ample means wherewith she might be contented. She answered her friends, \"Why blame you me? I complain not without cause. Our ass, which is a brute beast, has a member as great.\"\nA man and my husband, along with a young damsel, believed that the men should have more than asses' worth. Therefore, it is often said that one lacks understanding or wisdom who thinks or believes otherwise. Poggio Florentini recounts an incident where men spoke of the excessive care given to those who govern dogs and hawks. A certain Mylanus named Paulus began to laugh, and Paulus asked Poggio to relate a tale about the hawks. For the sake of the entire company, he related it in this manner:\n\nOnce upon a time, there was a Milanese physician. This physician healed all kinds of folly in animals. I will tell you how and in what manner he did this. This physician or healer had a large garden, and in the middle of it was a deep and broad pit, which was filled with stinking and infected water. And within this pit, the said physician placed the fools, some at the knees and others at the ankles.\nAnd there he bound them fast to a post, but none he put deeper than to the stomach, for fear of greater inconvenience. It happened then that among others, one was brought to him, whom he put into the said water up to the thighs. And when he had been there for the space of fifteen days, he began to be peaceful and regain his wits. And to have some diversion and consolation, he prayed to him who kept him, that he would take him out of the water, and promised him that he would not depart from the garden. The keeper who kept him then unbound him from the stake and had him out of the water. And when he had been many days out of the pit, he went well to the yard of the garden, but he dared not go out, less he should be put again into the said pit. And once he went above on the yard, and as he looked all about, he saw a fair young man on a horseback, who bore a spearhawk on his fist, and had with him.\ntwo fair spurs / of which the said fool was utterly ashamed / And indeed, as he was called, the said young man / and after he said to him kindly, / My friend, I pray thee that thou wilt / Then the young son said to him, / that it was a horse which provided to him for the chase / and bore him where he would / And after the fool demanded of him / And what is that which thou wield on thy fist / and where is it good / and the young man answered him, / It is a spearhawk which is good for taking partridges and quail / And yet again the fool demanded of him, / My friend, what are those that follow thee / & where are they good / And the young man answered him, / they are dogs which are good for searching and finding partridges and quail / And when they have raised them, my spearhawk takes them / from which proceeds to me great joy and pleasure / And the fool demanded again, / To your advantage, the taking that you do by them in a whole year / how much is it / shall it bring to the great profit / And the young man.\nA man answered him with four or five crowns, and no more said the fool. To your allies, how much shall they expend in a year? The young man answered 40 or 50 crowns. And when the fool heard these words, he said to the said young man, \"O my friend, I pray thee, depart from here soon. For if our physician comes, he will put you in the said pit because you are a fool. I was put in it unwillingly, but he should put you at the neck instead, for you do the greatest folly I have ever heard. And therefore, the study of hunting and hawking is a slothful cure. None ought to do it unless he is much rich and a man of livelihood. And yet it ought not to be done often, but sometimes for recreation and solace, and to drive away melancholy. Poggio of Florence relates that in his time there was a man named Hugh, a prince of the medicines, who saw a cat which had two heads and a calf which also had two heads. Its legs were both before and behind.\nThe cow, joined together with others, gave birth to a serpent. This serpent was right horrible and fearful. For one thing, its head was greater than that of a calf. Secondly, its neck was as long as an ass's, and its body was vast and thick without comparison. When the cow saw that she had given birth to such a monstrous creature within her belly, she was terrified and tried to flee, but the serpent, with its long tail, entwined her hind legs. The serpent then began to suck the cow, and it sucked so much and for so long that it found some milk. When the cow was able to escape from it, she fled to the other herd. Incontinently, her teats and her.\nThe serpent lay behind and all that it touched was black for a great length of time. And soon after the said cow gave birth to a fair calf. The calf, which was mermaid-like, was announced or said to the said cow.\n\nFirst, from the navel upward, the serpent had the likeness of a man. And from the navel downward, it had the form of a fish, which part was hidden. It had two huge horns above its eyes. Also, it had large papas and a huge and horrible mouth. Its hands reached towards its entrails or belly. And at both its elbows, it had broad and great wings of fish scales, with which it swam. The only thing that remained out of the water was its head.\n\nIt happened then that many women gathered and washed at the entrance or harbor of the said river. This horrible and fearful beast came, for lack and default of food, swimming towards the said women. It took one of them by the hand, intending to draw her into the water.\nShe was strong and well-versed, resisting the said monster. As she defended herself, she began to cry and threw stones, killing the monster. He had come too close to the shore, so he could not return to the deep water. After he regained his spirit, he made a small cry, saying that he was so disfigured and cruel. He was of great corpulence, larger than any man's body. The monster also said, and repeated, that human-shaped children used to bathe and wash in the river, but they did not return. Therefore, the women no longer washed or took off their clothes at the said portal. The people presumed and supposed that the monster had killed the children, who were drowned.\n\nAdditionally, about a little while later, near Italy's borders, there was a human-shaped child with two heads and two faces facing one another, and the arms.\nOf every other, they embraced the body, which body was anointed from the navels upward, save the two heads, and from the navels downward, the limbs were all separated one from another in such a way that the limbs of generation were shown manifestly. Of this child, the news came to the person of Silvester. Silver does such things to bring about the re-holy-ing of a place which is profane or interdicted, as you shall more fully learn from this present fable. Of a certain time, there was a dog that belonged to a rich priest. The said dog, by the passage of time, died. And when he was dead, he was buried in the churchyard for the great love which he bore him. It happened on a day that his bishop came to know of it by attestation of some others. Therefore he, the priest, said to him, \"And suppose you should have from me a great sum of gold, or else I shall make you strictly punished.\" Then he wrote a letter to the said priest, the tenor of which contained:\nThe priest had read the letters to him, and he understood all the causes and supposed or thought in his courage that he would give him some silver. For he knew well enough the conditions of his bishop. He took his breviary and a crown and went to speak to his prelate. When he came before him, the prelate began to remember and show him the enormity of his misdeed. The priest answered wisely, saying, \"O my right reverend father, if you knew the sovereign prudence with which the said dog was filled, you would not be merciless if he had well deserved to be buried honorably and worshipfully among men. He was called this humane wit in his life as well as in the article of his death. Then the bishop said, 'How can that be? Where is his life to me then?'\"\nThe dying man made his testament, bequeathing you an CC crowns of gold. The bishop, moved by love of the money, absolved the priest and granted the burial. Silver procured all things granted or done. All the salary or payment of those who mocked others was to be stopped, as shown in this fable of a cock that once saw a fox approaching him, hungry and weary. The cock assumed the fox came for his hens, so he made all his hens flee to a tree. When the fox began to approach the tree, the cock cried out, \"Good tidings, good tidings!\" and sold the cock right reverently, demanding, \"O good sir, what are you doing here so high, and have you not heard the good news?\"\nAnd then the cock, full of malice, answered him: \"Nay, very truly, good sir, but I pray you tell and rehearse them to us. Then the fox said to the crow: \"Certainly, good sir, they have heard. For you may go and come, talk and communicate among all creatures without any harm or damage. And they shall do both pleasure and all service to you possible. For this is concluded and agreed, and also confirmed by the great council of all beasts. And yet they have made commandment that none be so hardy to vex or let in any way any other, be it never so little a beast. For these good tidings, I pray you, that you will come down to us, to dine, that we may go and sing: Te deum laudamus, for joy. And the cock, who knew well the fallacies or falseness of the fox's answer to him in this manner, said: \"Certainly, my brother and good friend, you have brought me right good tidings. Of which more than C times I shall thank you, and saying these words.\"\nThe cock lifted up his head and looked far off from him. The fox asked, \"What do you see, cock?\" The cock replied, \"Certainly, my brother, I see two dogs running strongly and lightly towards us with open mouths. I suppose they come to bring us the tidings you have told us. Then the Fox, trembling with fear of the two dogs, said to the cock, \"God be with you, my friend. It is time that I depart from here, or these two dogs may catch up with us.\" And saying these words, the Fox ran as fast as he could. The cock demanded and cried after him, \"Why are you running thus, if what you said was true? You ought not to doubt anything.\" The Fox replied from a distance, \"I doubt that these two dogs have not heard the decree.\" Thus, when a deceiver is deceived, he receives the salary or payment which he ought to have. Let every man keep himself from such a situation. Pogius recalls that there was...\nTwo women in Rome knew by Him, of different ages and forms, came to a courtesan's house to earn some livelihood with their bodies. He welcomed them and happened to know the fairest of both. After they had left, he gave them a piece of linen cloth as a gift, not deciding how much each should receive. In dividing the cloth, a quarrel ensued between the women because one demanded two parts based on her labor, while the other demanded the half based on their persons. Each presented her reason: one claimed he had pleased her twice, and the other argued she was ready and had no defect. Their words escalated into blows and scratching with nails. Their neighbors intervened to separate them, as did their own husbands.\nThe men knew the cause of their strife and debate, each defending his wife's cause. The fighting between the women ensued, and they came to their husbands with fists and throwing stones. The fighting continued so long that men ran between them. After the Roman custom, both husbands were taken to prison, each holding an enemy to the other, unaware of the cause. The said cloth was placed in the hands of the women secretly but had not yet been divided. I ask the doctors about the law regarding this matter.\n\nHe also mentions that a merchant from Florence bought a horse from a man and made a contract with the seller for 25 ducats to pay immediately 15 ducats in hand, and the rest he would owe. The seller was satisfied and delivered the horse and received the 15 ducats. After a certain term, the seller demanded the remaining payment from the merchant, and he refused payment.\n/ He had held his counsel. The buyer said we were agreed that I should be your debtor. And if I satisfied and paid the debt, I would no longer be your debtor. And so he remained your debtor.\n\nHe also told that a Carthaginian army was hired into France to make war against the English. Of which they painted an ox head. A nobleman of France beheld it and saw. He vowed to avenge himself on him who bore those arms. This led to an altercation so great that the Frenchman provoked the Janus. The Janus accepted the provocation and came, on the day assigned, into the field without any array or habiliments of war. And another Frenchman came into the field, which was ordained, in very noble apparal. Then the patron of the Carthaginian army said, \"Why then do you bring these, sir, before me? Then the Janus said, \"It is not necessary to make any battle therefore. For the arms that I bear are not the head of an ox but it is the head of a cow.\"\nThe noble Frenchman spoke and was ashamed, then departed, half mockingly. He also mentions a physician living in a city, who was great and skilled, had a servant, a young man, who made pills according to a certain formula shown to him. After the young man had lived with him for a long time and could perfectly make the pills, he left his master and went to a strange country where he was known. He let men there understand that he was a skilled physician and could give medicines for all manner of diseases and ailments. He always gave his pills to every man who came to him for any remedy. A poor man from the place where he was came to him and complained that he had lost his ass, begging him to give him a medicine to find it again. He gave him the said pills, and the poor man did so, and afterward went into the fields and pastures to seek and look for his ass.\nAnd so doing the pilgrimage wrongly in his belly, he must needs go purge himself. And he went among the reeds and there eased himself. And anon there he found his ass. Whereof, being much joyful, he ran into the town and told and proclaimed that by the medicine he had received from the physician he had found his ass. Which thing known all the simple people reputed him for a much knowing man, who could do nothing but make pilgrimages. And thus many fools are often taken for wise and knowing. Healed to have and wed the widow, and at the last they were agreed and sworn to gather.\n\nAnd when a young woman, being a servant with the widow, heard thereof, she came to her mistress and said to her, \"Alas, mistress, what have you done? Why said she, \"I have heard said the maid, that you are assured and shall wed such a man.\" And what then said the widow, \"Alas.\"\nA maid said, \"I am sorry for you, because I have heard that he is a dangerous man. He lay often and knew many women, and that caused his first wife to die. I am sorry for that, and if you should fall into a similar case, the widow answered and said, 'Indeed, I would be dead. For there is but little joy and care in this world.' This was a courteous excuse of a widow. Now I will finish all these fables with the tale that follows, which a worshipful priest and a parish priest told me recently. He said, \"There were two priests, both masters of arts, and one was quick and could put himself forward. The other was a good, simple priest. It happened that the quick master was soon promoted to two benefices and later to prebends and was made a dean of a great prince's chapel, assuming and expecting that his fellow, the simple priest, would never be promoted but would always be an annual or at most a parish priest.\"\nAfter a long time, this worshipful man, riding with 10 or 12 horses, like a prior, entered a good parish. He came into the church of this parish and found there this good simple man, his fellow, who welcomed him humbly. The other man greeted him as \"Master John,\" took him gently by the hand, and asked where he lived. The good man replied, \"In this parish.\" The other man then bowed his head and said, \"Master Parson, I pray you not to be displeased. I had supposed you had not come.\" But Master said, \"I pray you, what is this benefice worth to you a year?\" The good simple man replied, \"I don't know. I never make accounts of it. I could have had it for four or five years. Don't you know what it is worth? It seems a good amount.\"\nIf he said \"I will not benefit,\" but I well knew what it would be worth to me, why did he ask what it would be worth? \"If I diligently perform my duty in caring for my parishioners in preaching and teaching, and do my part in their cure, I shall have heaven therefore,\" he said. \"And if their souls are lost or any of them through my fault, I shall be punished therefore. I am certain of this.\" With that, the rich denier was appeased, and he thought he should be the better for it and take more heed to his own and his benefits than he had done. This was a good answer from a good and honest priest.\n\nHere I finish this book. Translated and printed by me, William Caxton, at Westminster in the abbey. Finished on the 25th day of March in the year of our Lord 1484, and the first year of the reign of King Richard the Third.", "creation_year": 1484, "creation_year_earliest": 1484, "creation_year_latest": 1484, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "I. To the noble and ancient/renowned city, the City of London in England, I, William Caxton, citizen and merchant of the same, and of the fraternity and fellowship of the Mercers, do owe, by right, my service and good will, and of very duty am bound, naturally, to assist, aid, and counsel, as far as I can to my power. I, as to my mother, from whom I have received my nourishment and living, and shall pray for the good prosperity and welfare of the same during my life. For, as it seems to me, it is of great need, because I have known it in my young age to be much more wealthy and prosperous than it is at this day. And the cause is that there is almost none who attend to the common weal but only every man for his singular profit. O when I remember the noble Romans, who not only spent their movable goods but put their bodies and lives in jeopardy and to death, as we may see in the deeds of the two noble Scipios Africanus and.\nAsyan, Actilius, and many other authors, and among others, the noble Catholica, the maker of this book, which he left for all people to remain, to learn in it and to know how every man ought to rule and govern himself in this life, both for the temporal life as well as for the spiritual life. And, in my judgment, it is the best book to teach young children in school, and it is also convenient for people of every age if it is well understood. And because I see that the children born in the said city increase and prosper not like their fathers and elders, but for the most part, after they have come to their years of discretion and ripeness of age, their fathers have left them great quantities of goods. Yet scarcely among ten or twelve, I have seen and endured prosperously many heirs, hundred years, and some a thousand. And in this noble city of London, it cannot continue to the third heir or scarcely to.\nThe second I remember this, I am utterly abashed. I cannot judge the cause, but fairer and wiser children are now born there than in London. However, at their full ripening, no carnal nor good corn is found but chaff for the most part. I wonder wisely and prove well, and have been better and richer than ever were their fathers. And to encourage this, I intend to translate the said book of Caton. In which I doubt not, and if they will read it and understand it, they shall much improve themselves. For among all other books, this is a singular book and may well be called the Regiment or governance of the body and soul.\n\nThere was a noble clerk named Pogius of Florence. He was secretary to Pope Eugene and also to Pope Nicholas. In the city of Florence, he had a noble and well-stocked library. Which all noble strangers coming to Florence desired to see. And therein they found many.\nA noble and rare book is this, and when they asked him which was the best among them all, he replied that he held Caton's closed as the best in his library. Since this book was considered so noble by such a noble clerk, it must indeed be a noble, virtuous one, one that a man may shun all vices and cultivate virtue. May Almighty God help me to make this book beneficial to its heirs, to His praise and glory, and to the instruction and learning of those who are ignorant, so that they may profit thereby and improve. I beseech and request all who find fault or error to charitably correct and amend it. I shall heartily pray for them to Almighty God that He reward them. It contains a short and profitable doctrine for all people, taken and composed from the said book of Caton.\nsome addicions & auctoritees of holy doctours & prophe\u2223tes / And also many Historyes & ensamples autentyke of holy faders & auncyent Cronycles trewe & approuued / Item this lytell booke shalle be deuyded in two partyes pryncipal / The fyrst partye pryncipal is the proheme whiche begynneth Cum\u00a6animaduerterem / And endureth vnto Ita{que} deo supplica / The second partye pryncipal / is the trayttye and alle the maner of this present book / whiche begynneth Ita{que} deo supplica / an\u2223endureth vnto the ende of the sayd lytel booke / Item this se\u2223cond partye pryncipal is deuyded in two partyes / the fyrst is in prose / And the second in verse / the fyrst partye whiche is in prose begynneth Ita{que} deo supplica / And endureth vnto Si deus est animus / the whiche conteyneth lvi commaundements Item the second partye whiche is in verse / is subdyuyded in to foure partyes / The fyrst begynneth at Si deus est animus / & endureth vnto Telluris si forte / the whiche conteyneth fourty commaundements / The second partye\nbegynneth at Telluus si forte / & endureth vnto / Hoc quicun{que} velis / whiche contey\u2223neth xxxv commaundements / The third partye begynneth at hoc quicun{que} / & endureth to Securam quicun{que} / whiche contey\u00a6neth xxvj commaundements / the fourthe partye begynneth at Securam / and endureth vnto thende of the book / And contey\u2223neth lvj commaundements / And soo this present lytel booke conteyneth in somme two honderd xiij commaundments / as wel in prose as in verse / But to thende that thystoryes and examples that ben conteyned in this lytel book may be lygh\u2223ly founden / And also for to knowe vpon what commaunde\u2223mentes they ben adiousted and alledged / they shalle be sette and entytled by maner of Rubrysshe in the commaundement vpon whiche eche shalle be conteyned and alledged /\nAnd they shalle be signed as that folowed of the nombre of leues where they shalle be wreton / \nThe causes wherfor ydolatrye was founden folio / secundo Of the seuen spyces of ydolatrye / folio\niij\nAn ensample how vsurers and their\nAn example of a caution a woman gave to her husband / folio\nAn example of a child biting his father's nose / folio 3\nAn example of those who have loved the master of the school / folio 4\nThe sins and inconveniences that come from playing forbidden / Fo /\nOf twelve folly and abuse in players / fo /\nAn example of a player at dice who demanded of St. Bernard / if he would play his horse at dice against his soul / folio /\nAn example of the six kinds of people before whom men ought to be ashamed to do evil / folio 11\nOf abstinence and those who sometimes eat no flesh nor drink wine / Fo /\nThe profits that come from sobriety and abstinence / folio 13\nAn example of the powder of moonstone and how it makes one sleep / Folio\nAn example of a bawd and her cat named Pasquette / Fo /\nThe harms that come from excessive drinking of wine / fo 15\nAn example of a wise Senator / who ordained\nAn example of a person who committed adultery should lose both eyes. (folio xvj)\nAn example of a king who ordered the execution of the slowest of his three sons should be his heir after his death. (folio xvij)\nMoralities against heresy. (folio xviij)\nAn example of harm that comes from excessive sleep. (folio xix)\nAn example of an old woman who did what the devil could not do in thirty years. (folio xx)\nOf a queen who had a child by her cook. (folio xx)\nOf Saint Moses, who was chosen to judge his brother. (folio xx)\nAn example of a hound that carried a piece of flesh in its mouth. (folio xxij)\nAn example of two women and two brothers. (folio xxij)\nThe seventeen signs by which one can know who is loved. (folio xxij)\nThe four manners of praising and why men should not believe flatterers. (folio xxiii)\nAn example of how the four elements threaten all men who do not thank God for the goods He has sent them. (folio xxiii)\nOf a prophet who preferred to die than to act against the law. (folio xxv)\nOf a Jew who had suspicion. (folio xxv)\nOf Mary Magdalene\n\nA marvelous history of King Alexander\nOf a poor man and a rich man\nOf the feasting of the three goddesses\nOf an Abbot who continually, for three days before,\nAn History of the City of Rome\nAnd how it was in great poverty by fortune of war\nThe evils that follow poverty and the breaking of promises\nOf St. Ambrose who openly reproved the emperor for his sin\nOf Octavian the emperor who caused his children to learn a craft\nExample of Joseph and the king of Egypt\nWhat things may be demanded of God rightly\nExample of a vision of a holy man of the waves of the sea of the lion and of the Serpent\nExample of two fellows who put in writing all that one gave to the other\nHow noises and strife should be avoided for what causes\nExample of two hosts, one poor and the other rich\nAgeanst those who demand why God has made them and know well they shall be damned, folio (Example of a humble man and of a rich man, folio xxiiiij)\nAgeanst those who say that it is necessary that which God knows that it ought to come, folio xxvj\nAgeanst those who say that if a man is born in a good planet, he shall be well fortuned, folio xxvij (Example of a holy man who required our Lord to show him what death is, folio xxviiij)\nHow to appease those who are angry, folio xxxix\nExample of mustard seed and of a stone named Agates, folio xl\nExample of a serpent named Cocadrylle, folio xl\nExample of a clerk who said if he was saved, he might not be damned, and the contrary, folio xlj\nAgeanst those who practice sorcery with herbs and writings, folio xli.\nHow they that are firm and constant in adversity obtain great goods.\nHow to value others.\nAn example of paupers of times past that were in Rome.\nHistory of an holy hermit and of a child that dwelt with him.\nAgainst those who say that each man may be saved in his faith and in his law as long as he believes, and that it is good and pleasing.\nAn example how St. Ambrose was lodged with a host\nwho was always fortunate.\nOf four evils that come from excess and voluptuousness.\nOf four kinds of dreams.\nThe inconveniences that come to those who do not keep the commandments, and of the goods that come to those who keep them.\nIn how many ways the evil kills the good according to right canon.\nAn example of one who was idle, who was reproved by an abbot because he set his monks to labor.\nAn example of one who was poor.\nFour kinds of persons who do not keep true love (Folio)\nExample of a woman who bore her husband on her hand and swore he had become a Monk (Folio)\nFour ways the avaricious doubt the four elements and each creature (Folio)\nExample of an avaricious man who ate four pieces of gold and how the fourth strangled him (Folio)\nExample of a rich man who would rather lose his one eye than give a Florin to heal himself (Folio)\nThose to whom it may not be rendered or returned (Folio)\nHow to find four kinds of friends (fo)\nThe sacrifice that ancients made to God for forgiveness of their sins (Folio)\nHow an old man should not be scorned (Folio)\nWhat thing is death, naturally? And why should it not be doubted? (Folio)\nWine, taken in measure, profits the person, as it appears by many reasons (Folio)\nThe things most unstable in this world are four (Folio)\nExample of:\n\n(Note: The missing text at the end of the list seems incomplete, so it is not included in the output.)\ngoddess Syrcus, who claimed to be the daughter of the sun, is described in Folio 42.\nOf the four signs or tokens, by which true love is known, Folio 51.\nAll evils in the world come from women and wine, Folio 52.\nExample of him who lost his son and his money, Folio 53.\nA man ought to endure four things for his true friend, Folio 54.\nGod punishes some in this world, Folio 55.\nOf the vision and debate against the fear of death and the assurance of death, Folio 56.\nHistory of a wise man who loved three friends, Fo 57.\nOf the five causes why displays of the death of wicked people should be had, Folio 58.\nOf the five causes why joy should be had for the death of good people, Folio 58.\nThus ends the table and the rubrics of this present book, which is called Cato in English, right singular and profitable, and over and above these that are contained in this said table, there are many a notable commandment, learning, and counsel, which is not.\nSet in the said register or rubric,\nWhen I remember and consider in my heart,\nthat many people err greatly in the ways of manners and good doctrines,\nbecause they use no means of justice nor reason,\nby which they are the more disorderly and obstinate in their iniquity and evil,\nfor which cause I have often pondered and concluded,\nhow I might remedy, correct, and give good counsel to their false and disordered opinions and injustice,\nbecause many hold and sow diverse and contrary errors to good justice, equity, and reason,\nand therefore I have pondered in my heart to help and correct the errors and false opinions,\nfor each one, by right and law, is obligated to correct his own error,\nand also the error of his neighbor and Christian brother,\nto the end that every man might live gloriously, that is, virtuously,\nand that he may honor and praise God and the world,\nbecause those who live virtuously use reason, justice, and equity, and have.\npraying of God and of all the world, and this is what the philosopher says in the book of the Ethics, which says that coming to worship and praying is nothing other than having witness in oneself of some good and virtue. But what is some good, spiritual as virtue or science, and temporal as riches and power? Therefore, my dear and well-beloved son, I shall teach and show you clearly in the doctrines and commandments that you will hear hereafter, that is, the form and manner,\n\nhow you may rule the manners of your character,\nthat is, knowing how to rule and govern your body and soul in this world, both in spiritual good works as well as in temporal good works, and therefore read and read again often my commandments in such a way that you understand them, and retain them in your mind. For to read and not understand is a thing displeasing and unprofitable, and in which there is no truth.\nThe first commandment is that you ought to pray and revere God alone, and none other. For if honor and reverence due to God were given to any other creature, it would be idolatry, as you shall hear hereafter. And you ought to know that there are five ways to bear and do reverence to God, the Creator: to work, to adore, to swear, to sacrifice, and to praise, because God is the universal Commander.\nYou ought to know that idolatry is nothing but the giving of reverence to any creature other than God. I will show how idolatry first began and there are five causes. The first was to alleviate the melancholy of the death of some people, as the Wise Man relates of a man who deeply loved his son. But to alleviate the melancholy of his son's death and to have perpetual remembrance of him, this man made an image in the likeness of his son's figure. He commanded his subjects and servants to worship this image on pain of disobedience. Of this first cause of idolatry, Saint Gregory in his eleventh chapter of Saint Luke relates how the king of Nineveh, when he died in battle, his son who succeeded him made an image in the likeness of his father, which image he adored.\nThe text is primarily in Early Modern English with some irregularities. I will make corrections while preserving the original meaning.\n\ndevotedly / and commanded expressly to be worshipped and adored by all the subjects of his realm / And in order that his subject should have the greater devotion towards the said image / he did make an edict or decree / that all those who had committed offenses against the royal majesty / should adore the said image / and all who did so should be pardoned\n\nThe second reason why idolatry was found was due to the great pride and tyranny of some princes, who at times made themselves be adored and worshipped as gods / As we have an example of King Nebuchadnezzar / For the purpose that he should be adored as a god / He commanded Olofernes, who was prince of his land and of his army / to destroy all the gods of his realm / in order that he should be reputed and honored as a god in all his land\n\nThe third cause was found due to flattery or adulation / For to solicit some favors against some lords / as those who are poor did / who adored the rich.\nPrices and great lords, as they were gods,\nFor to have their grace and benevolence,\nSaint Austin in the tenth book of The City of God recounts that many things are taken away from you and turning towards idolatry,\nWhich are attributed and given to kings and princes temporally,\nIn bestowing to them greater honor and reverence than they do to God,\nThis spirit of idolatry reigns yet today with kings and princes of this world,\nWho make themselves adored more than God,\n\nThe four causes of idolatry:\n\n1. Because they adored idols,\nWhich they were required to do or had as they demanded.\nThey supposed that the devils within the images had might and power over them,\nAnd over the elements,\nTo do all tempests, all maladies, and adversities that might happen to them,\nWhich thing was suffered to come to them by divine suffrance, as will be declared later,\n\n2. The fifth cause of idolatry was for evil covetousness,\nAnd that was:\nfor obtaining the goods and honors of this world, there are seven forms of idolatry. The first is to worship the devil. The second is to worship light, such as the sun, the moon, and the stars. The third is to worship elements, including fire, earth, water, and the sky. The fourth is to worship reasonable creatures, including men. The fifth is to worship brute and unreasonable beasts. The sixth is to worship images and other human-made figures. I do not mean that men should not worship images of saints in heaven and the Virgin Mary, as long as they serve as reminders and representations, and not as objects of worship in themselves. It should be noted that this is heresy.\n\nYou should love your father and mother next after God, and help and sustain them in their necessities. Your mother, who was in prison, nourished you with her own milk. For this reason, your father was delivered and ransomed, and her great love for you is remembered perpetually.\nThou oughtest to honor and visit often thy cousins and to hold them in great reverence. But thou oughtest to know that there are three kinds of cousins: the first is spiritual, like godfathers and godmothers; the second is legal, which arises from adoption; the third is carnal, which comes from consanguinity and natural lineage. Thou oughtest to keep that which is given to thee and to have it in mind in time coming, to render and yield something in return. For thou art bound by right to do so. Keep well that which is given to thee. That is to understand reverence for him. And thus thou shalt be moved to give it back. But consider and think diligently before thou givest, to whom thou oughtest to give it. Thou oughtest to remember the benefits received and first, thou oughtest to give kingships thereof to God thy Creator. Secondly, to them that have given it to thee.\nYou ought to reward those who have done well for you, if they have need and necessitate. You should give way to him who is greater and more valuable than you, that is, when you see one who is older and more honorable than you in any science, dignity, or office. You should give him honor and reverence in such a manner that when you are seated, you should rise when you see him come. And if he passes before you, you should accompany him. We have an example of this in the Gospel, which says that when you are summoned to any wedding or feast, you should sit in the lowest place, so that when the one who summoned you comes, your friend may arise and take the highest place. In this way, you will be honored by those in your company. However, if you sit above in the highest place, and he who summoned your friend descends and sits below, that would be to your shame.\nAnd therefore says Saint Anselm that the young people ought to be subject to the ancient and obey them. And Saint Augustine says that, by right and justice, the younger ought to rise against the elder and more ancient and give him the chief place when they will sit.\n\nYou should sell yourself gladly and affectionately to the people, that is, with a good heart without any insincerity, not to be sold again or by flattery or adulation, but you should sell yourself by humility and whole will. Selling is nothing else but showing good desire, good will, and affection to him who is sold, to the end that he may be drawn and inclined to love and favor. That is, against those who at this day sell their neighbors in such a manner that what they say with their mouth is contrary to what their heart thinks. Such people make their tongues contrary to this.\nYou ought to show love genuinely and it appears that one should show signs of love under the shadow of deception. It is a great sin and great treachery, and it goes against the natural course of things. Naturally, every man ought to be loved by all other men. It is commonly said that there is no worse enemy than one who feigns friendship to disguise his hatred. On the other hand, there is no greater hate than love feigned and concealed under the shadow of deception.\n\nYou ought to lend and you ought to keep the thing that is given to you to keep, until you are required to give an account. And you shall lend, that is, to the needy and suffering when they have necessity for good and true love and charity without any assurance. For you ought to lend without any hope of gain, as Saint Luke says, lend without hope to have any gain. This warns us.\nFor no man should lend his neighbor for usury nor give out his silver for usury. Nature and good equity will that a man should help and lend his neighbor in necessity without any usury. It is against nature to take usury and win with the money that he has lent. And you shall understand that usurers sin more grievously than any other sinner. For all other sinners cease often from their sins. But usurers neither see nor ever cease from their sins, day and night, hour by hour, at feasts and on Sundays. Therefore, it may be said that they sin more grievously than any other sinner. It may also be said that they are worse than Judas. For Judas sold only Jesus Christ. But these sell the Virgin Mary and all the saints of heaven and their parents and heirs to the tenth generation, as it appears in the example that follows. It is read in the Vytras Patrum of a good man.\nrequired of God that he would show him the pains of hell. To whom our Lord sent an angel, which led him into hell, and there he saw many torments that the damned suffer. Among all other pains, he saw a ladder which had ten degrees or steps, and in each degree was a man hanging by order. The devils beat and tore them all with hooks of iron most terribly. And above all other damned souls in hell, it seemed to this good man that these ten men suffered more torment and pain. Therefore he prayed the angel to tell him why these ten men were so hung in that ladder and so horribly tormented, and what men they were. Then the angel answered him and said, \"That old man that you see in the highest place of the ladder is an usurer. The one who by usury has obtained great riches and possessions. And because he died without making restitution, he is hung in the highest place of the ladder, and all his heirs who have possessed these things.\"\nThe said heritages, given without making restitution, are to be hanged by order on this ladder to the tenth degree, one after another. You should take heed to whom you give what or perform any alms, and this is what the ecclesiastical person says in his fourteenth chapter, which says that when you shall give or shall perform any alms, know well and behold to whom you shall do it. Furthermore, St. Jerome says, give to the poor people and not to the rich, and not to the proud. He who will give ought to consider three things. First, that what he will give for alms is truly gotten; for of evil-gotten goods, no man ought to give alms. Second, he ought to maintain order and manner in giving. First, he ought to give and help himself, then his parents and kin, and afterwards strangers if he has anything. Thirdly, he ought to give by true charity and love without any vanity.\n\nYou should love your wife as yourself, neverless.\nThe wife, by right of law and humanely, should be subject to her husband and keep faith and truth to him. She should serve and obey him in all things lawful and honest. The man ought to treat his wife kindly and lovingly, and love her truly. For as they are made one flesh by carnal union or bodily fellowship, they ought to be one heart and one mind by true devotion or love. The woman ought to love her husband and keep faith and truth, reverence, and obedience to him as long as he lives. The man ought to love his wife and keep faith and truth to her. Many did the contrary. It is recorded in the ancient histories or chronicles of Rome that there was once a noblewoman of great lineage who misbehaved for which cause her husband had her confined in a tower and he never went towards her again.\nA woman remains inside the tower only her husband / It happened one day as she looked out of a window in the said tower, which was near the city walls, / that she saw a student or scholar warning that way which she knew before that time. And as she perceived him, he said to her, \"Alas, lady, what are you doing so high within this tower?\" \"Certainly, I said she, my husband has put me here within,\" and he keeps the keys of this tower with him in such a way that since then I neither depart by night nor by day. For at night he places the keys under his pillow. The scholar said to her, \"If you believe me, I will show you a way to escape at your pleasure.\" \"Certainly,\" she said, \"I promise you to do whatever pleases you.\" Then the scholar said, \"I will bring you some powder of man's glory tomorrow. You shall give it to him secretly for him to drink at his supper, and for certain, he will soon after fall into a deep sleep, in such a way that none can awaken him.\"\nThe woman takes the keys from under his bolster and comes to speak with me below. We shall enjoy ourselves and afterwards you shall return and make no noise. Do this tomorrow. You have a small cord made of the thread you spin, and as long as it reaches the ground, and then the little pouch full of the said powder I shall bind to it. The woman was content with this agreement. And in the morning next, the clerk brought the said powder. She drew it up and took it. And so much she did that on that same night she gave some of the said powder to her husband in his food and drink. He soon went to bed and began to fall into a strong sleep, in such a way that the tower might have been beaten and struck down or he should have been awakened. And then, when she saw that he slept, she went and took the keys and opened all the doors and gates of the tower and came down.\nA clerk entered and laid both of them on a ledge in a chamber below. They spent three hours there, enjoying themselves. After the wife returned and went back up to her husband, he was surprised that he had slept longer than usual. It happened that he had just finished supper when he went to bed, and immediately pretended to be asleep. The wife took the keys and went down to the clerk as she was accustomed to do. But when her husband felt that she was gone, he rose and shut the door of his chamber and went back to bed. He had to sleep for three or four hours. Soon after, the woman came back up again and intended to enter the chamber as she was accustomed to do. She was shocked when she found the door shut. But she knocked at it.\nThe woman spoke for a long time, waking her husband. She said to him, \"Alas, you have hurried to close the door after me when I went out to attend to my natural needs. Then she answered him and said, \"Wife, you are a harlot, as you are accustomed. No one can keep you from that. Go back and return from where you came. You shall never lie with me.\" The woman was greatly ashamed and began to weep, saying, \"That is not true.\" Then she begged him earnestly to open the door, but he would not do so, not for prayer or request. When she saw that he would not open the door, she began to cry out loudly, \"If you do not open the door, I will throw myself into the pit that is here. I would rather be drowned than dishonored and shamed all my life. I care not,\" her husband replied.\nthou were drowned already. She then took a great stone which was by the pit and casting it in, she said: \"God be with you, my friend. I will go and drown myself. You shall never see me alive again. When her husband heard the noise and splashing of the stone within the water, he rose up quickly and naked went out of his chamber towards the pit. For he supposed it was his wife, and eager to rescue her. But she was not so foolish. For she was hidden behind the door. After her husband had issued out of the chamber, she hastily entered it and shut herself within. Naked and alone, he, after opening a window, began to cry and call her neighbors, saying that her husband would kill her. Complaints were made on both sides, and none could believe that it had been as she said, for she kept herself hidden from him so near and for such a long time.\"\nHe himself bore the keys to the said tower. Therefore, in truth, the husband was compelled to ask and request pardon and mercy from his wife, and thus the peace was made. By this example, it is clearly apparent that great truth is not found in some women.\n\nYou ought to teach good doctrine and good conditions to your children. For the philosopher says in the eighth book of Ethics that the father is the cause of all that his children do. Therefore, they ought to be named Zeno, whose father neglected to instruct him in his youth with doctrine and teaching. Zeno spent both his goods and his father's, and he played at dice and at tables. After that, he became a thief to such an extent that his father bought him back from the gallows and dishonorable death. At last, he was taken, and his father had no more good to buy back his life with, save for a small ransom. And in truth, he was led to the gallows to be hanged, Zeno or he being hanged.\nHe demanded of his father a gift: that is, he would kiss him or receive death. Then, as his father would have kissed him, he bit his nose with his teeth, saying in this manner: \"Father, if you had well taught me and brought me up in good conditions, I would not have been brought here to be hanged and to receive a shameful death. Therefore, so that you may know that you have done wrong, and to give an example to the others, I have bitten your nose. Therefore, says Seneca, men must chastise and teach children in their youth, as you have seen with all dumb animals and trees and their offspring. Men bend and train and use them in such a manner in their youth as they will have them when they are older.\n\nYou ought to have the care and governance of your family or servants. For you are called father of your servant, because among all your servants, you are like a father and governor, and from this you shall derive:\nA father and head of a family, as well as every man with authority over his household, is obligated in three ways. Firstly, he must provide and order for each of his servants what is necessary. Secondly, he must know both the vices and virtues of each servant: correct the vices and admonish them to do well, and reward the virtues for the good they do and have done. Thirdly, every father of a family must set a good example for his servants, lest they be corrupted by bad examples.\n\nYou are obligated to appear in judgment. That is, the one summoned to judgment should come promptly, lest he be considered a rebel and disobedient and put into contumacy. Be firm and steadfast in judgment.\nYou ought to dispose and make yourself ready to answer before a competent judge and obey him. That is, you ought to obey the judge under whom you are subject, that is, to the jurisdiction and judgment of your land or province. You ought to be in judgment to understand the sentence of a competent or ordinary judge. Every person who is cited lawfully or rightfully before his ordinary judge ought not to depart until the cause is declared good or evil, to the end that he is not put in contumacy and condemned to pay the expenses of the adverse party. You ought to judge and make just judgment, and every judge ought to examine and dispute the case of both parties in such a manner that he may do equity and justice, and render and yield to either of them.\nBoth parties must have a righteous judge. You should also know that every judge ought to have four conditions. The first is that he ought to be virtuous, constant, and steadfast, and should not be moved lightly by favor, love, or hate, nor by the request of some other. The second condition is that he ought to have wisdom and knowledge to render justice to every person fairly. The third is that he ought to have experience and industry, and to know what is right. The fourth condition which a judge ought to have is [unclear].\n\nYou ought to judge little and not often, and when you judge, you should judge with great and good deliberation and by sound counsel. Doing otherwise, you would not be a righteous judge, but would do injustice, as some judges do who judge by guesswork and at all adventure, without making due proof of any information or inquiry concerning the case for which they must give a judgment. This doctrine is of general understanding.\nYou ought to understand that a judge should not foolishly decide the case of another. You are obligated to fight for the protection and defense of your land and country. This is because we are bound by right to defend and keep our parentage, which is our beginning. Likewise, we ought to keep and defend our land, which is the cause and beginning of our protection and all our goods. Tullius says that among all charities, the charity of one's country ought to be loved and preferred above all others, for through our country we obtain and have all that is necessary for us - our elements, clothing, habitations, and so on. You ought to keep your oath and keep it steadfastly, so that you do not forswear yourself, and whenever you make any oath or promise, you should consider whether you will be able to keep and fulfill it. Every man ought to do this.\nNot for being sworn in all his promises, but in all his promises he ought to keep faith. Item, to hold and keep faith with the men brought unto faith. Item, many men dwell and hold faith in the city and hold faith. The kings and princes have dominions and lordships. Item, to keep faith, their fortresses, castles, towns, and cities are sure and safely kept. Therefore, everyone ought to keep well his faith. St. Austin and Tulle say that a man ought not only to keep faith with his friends, but also with his enemies. Thou oughtest not to despise him who is less than thou art. That is to say, if some man comes of lower degree than thyself, proceeds in some dignity or worship, learning or office, nevertheless thou oughtest not to despise him. The prophet says that like as in a body are many limbs, yet all the limbs or members are not alike, and nevertheless every member serves to its body. Thou oughtest to doubt and to obey thy master and to bear him.\nRespect and honor those who have been in dignity or office. That is to say, not only those who have been in office deserve our doubt and obedience, but also some who have been particular in their office, such as school masters. Show honor and respect to them.\n\nWe read in ancient chronicles that many emperors and kings, who were in great honor and dignity, nevertheless showed honor and respect to their masters who taught them in their youth. For instance, Trojan emperor Trajan greatly honored his master Plutarch. Similarly, Alexander the Great showed much respect for his teacher Socrates. He descended from his chariot in worship and made honor and respect for Socrates publicly and excellently.\n\nYou should learn letters and sciences. For by letters and sciences, man is made similar or like to God, as Saint Ambrose says. Therefore, it appears that we owe it to learn letters and sciences.\nA student should have three principal conditions: first, he should not disdain learning or be ashamed, but strive to become a great scholar; some learn only to be reputed wise and sage for great lords, while others learn to sell their knowledge for silver and honor, as did these great advocates.\n\nYou should read books frequently and commit to memory and affection what they contain. Do not read foul sciences filled with error, such as foolish questions and secular sciences, nor the fictions of poetry.\n\nYou should read, receive, and commit to memory what you will read, taking delight and pleasure in it, and not forget it lightly, as many do who read without taking it seriously.\nAny pleasure/ For entering one of their eerie places out again by their other ear,\nThou oughtest not to believe anything foolishly or lightly,\nThat which men rehearse to thee. Seneca says that first men must examine his counsel or believe,\nFor he who believes lightly is light in thought and wit,\nMoreover, those who believe against the articles of the faith,\nAnd generally against our mother holy church, all believe foolishly and sin mortally,\nThou oughtest not to make lessings,\nFor a lying man is worthless and his soul,\nFor lessening is a sin diabolical,\nAnd know thou that the first man who ever made the first lessening was Cain,\nBecause he lied when our Lord God demanded of him,\nWhere he had done his brother Abel,\nAnd at that time our Lord gave to him the malediction or cursing.\nThou oughtest to do well to the good,\nThat is to say, men ought sooner to do well to the good people.\nThen Seneca says that it is better to do some good for some poor man than for an evil rich one, because the rich man does not believe that the wealth and honor brought to them from the love of their money, or else to have and demand something good from them before and after their death, and as long as they live. You ought to give good counsel to those who ask for it, that is, to those who ask for it with good and serious deliberation. Every wise and prudent person ought to have memory of past things and consideration and application to things yet to come. And you ought to think often and truly and reasonably how you will most justly and truly come to your intention, and upon it take and ask for counsel, for no one can imagine what is necessary for himself. Therefore, everyone ought to take advice for himself if he is sufficient.\nYou ought not to blame or despise others, whether by deed, speech, or thought, because it is contrary to friendship and true love which we should have and show to one another. There is no evil thing or cause greater than a evil tongue. Therefore, none should despise or blame others on pain of mortal or deadly sin.\n\nYou ought to have in yourself and retain humility and advisement in all your works, so that every man may suppose and say good of you without any evil being thought of you. St. Thomas says that every prudent man ought to have humility and advisement in all his actions and dealings, and buy and sell without fraud or deceit.\n\nYou ought to be counseled and advised in your own deeds, and also in the affairs of others.\nEvery man who gives counsel to others should have three things in himself: wisdom, justice, and prayer and true experience regarding the matter on which he will give counsel. You ought to use virtues and be virtuous yourself, and have the strength to resist against all adversities. Saint John says in the Apocalypse, \"He who conquers the world will eat from the tree of life in paradise.\" Therefore, you ought to be faithful and virtuous until death, and you will have the crown of eternal life. You ought to play with the top: the play of the top is good, useful, and without filth and anger. Through the same play, one can do exercise and control or restrain oneself from all illicit or evil thoughts. You ought to flee and avoid.\nAll manners of playing with tables and dice. For by such plays, illicit and dishonest activities come about. Rancor and brawling also commonly result from such gaming. You should know that there are four reasons why men should avoid all playing with tables and dice and all other illicit and evil games. The first is due to the great multitude of sins that arise from it. The second is due to the great trouble and malice that parents and friends experience. The third is due to the great folly that results. The fourth is due to the doubt of divine vengeance and shame from playing with dice and tables and from other illicit games. The first is avarice and covetousness to win. This sin is foundamental and the root of all sins and all evil. The second sin is a willingness to disrupt and ravage a neighbor's goods.\nSynne comes from the sins of rapine or theft. If a player performs within his house, his parents and friends are angry and troubled. If he is married and has children, he is angry with himself and with his wife and children, causing his children to often be disinherited by such players, and often the cause for putting their wives and daughters to great dishonor and shame.\n\nThe third sin is unmercifulness and cruelty. He who plays would like to take both bread and shirt from his fellow. This thing, the thieves who rob and plunder pilgrims, do not do. The fourth sin is usury. It does not suffice them for taking ten for twelve, for a year or a month, or for a day. They want it all at once. The fifth sin is blasphemy against God and His saints. The sixth sin is lying and many other evil and vain talking. The seventh sin is corrupting parents and those who watch the play, because often they incline.\nThe nine sin is falsehood, committed in making and occupying false dice. The tenth is homicide, for often through such plays men fall into angry words, and from words into fighting, and from fighting into killing of each other, therefore oftentimes it leads to homicide. The eleventh sin is falsehood and deceit, for he who can play better can also deceive better. The twelfth sin is idolatry, for they make of the dice their god, because at the commandment of the dice they take and give their silver, which thing is not of the commandments of God. The thirteenth sin is breaking of holy days, for upon the greatest feasts of the year they play and more upon holy days than on any other days. The fourteenth sin is wrath. The fifteenth sin is leisure, for in players men find twelve vices.\nand the first is a great and foul servitude when they submit themselves to do that which the dice command, rather than the command of God. The second folly is that they are ready to do the commandment of the dice before the commandment of God. They do not act like St. Martin, who gave half of his mantle, gown, shirt, and breeches, and afterwards followed his master, because they often lend both mantles and gowns, shirts and breeches to each other. And after they have gone all naked after their master, the devil of hell who governs them. The third is that after they know the falsehood of the dice, they ought rather to forsake them than to forsake their maker, who does nothing but good to them. The fourth folly is because they put and submit themselves to the jurisdiction or judgment of him who never does good or just judgment. For he gives to them that which is not theirs. The fifth is because they take greater delight and pleasure in the dice.\nThe sixth is to ensure that they are not self-destructive; they do idle things. Therefore, Savonarola, it is greater folly to do an idle thing to avoid idleness. The seventh folly is because they allow their enemy to steal from them one of the most precious things they have: time, which they waste. The eighth is because they lose both themselves and their goods with their own hands, which our Lord Jesus Christ bought back for us on the cross. The ninth is because while they play, they are condemned to death at the court of the sovereign Judge. The tenth is because they might do something profitable and good, and pleasing to God their Creator or maker and to their friends, but they do the contrary. The eleventh is because they do childish works; for they play with bones and stones, as children do.\nTwelfthly, they believe that they should not have pleasure in that which they do not have and derive some profit from it. It is recorded of a knight who, in his playing, swore by his honor and anger by the eyes of our Lord God, before all those present, to pluck out his one eye from his head onto the table on which he played.\n\nIt is recorded of an archer who, out of great wrath, shot an arrow against heaven in defiance of our Lord God because he had lost his silver by shooting. The arrow did not come down again until the next morning, at the same hour that it had been drawn, and it fell from heaven all bloody.\n\nIt is recorded of St. Bernard that, as he was riding on horseback, a player asked him if he would play his horse against his soul. To this, St. Bernard replied that he was content. The impertinent player then took three dice and cast eighteen points, and then he took hold of the horse by the bridle and said that it was his and that he had won.\nSaint Bernard and his friends waited a little while before he cast the dice. There are some points in these dice that you cannot see. Therefore, let me explain. Saint Bernard then took the dice and cast them. As he cast them, one of them broke into two parts. At the broken part of the dice were four points on one side and three on the other. On the other two dice were fourteen points. Thus, Saint Bernard cast a total of nineteen points. When the player saw the miracle, he gave his soul to Saint Bernard and all obeyed him. Afterward, he became a monk of Saint Bernard's order and ended his life righteously.\n\nYou should walk and go with good people and avoid the evil. That is, you must put yourself in the company of good and virtuous men and shun and flee from the evil, full of vices and sins. It is found that there are three kinds of conversations: the first is the good with the good; the second is the good with the evil and vicious; the third is the evil with the evil.\nWith the evil men and the evil men with the good men, the poet says that a man cannot forget himself without companionship. Every friend has need of a friend.\n\nYou ought not to go to any council before being called there. It is greater presumption and folly to go to someone else's council before men are called to it, because men often do not want you to know it. Seneca says it is great presumption to enter.\n\nYou ought to be pure and clean, both of body and soul. That is, you ought to keep yourself from vices and sin, such as lechery, avarice, and all other sins contrary to the body and the soul.\n\nYou ought to have shame and modesty to do evil but not to do good. None ought to have shame for doing good. Men find three kinds of people before whom men have shame and modesty for doing evil: first, those who are wise because men believe\n\n(Note: The text appears to be in Early Modern English. I have made some minor corrections for clarity and readability, but have otherwise tried to remain faithful to the original.)\nThem lightly of that, who believe in us, good or evil:\nSecondly, before those who are devout and holy, and among those with whom we converse and go daily, because men believe them of our faith or deed sooner than the others we do not know:\nThirdly, before those who cannot keep anything secretly, such as jesters, minstrels, fools, or young children:\nFourthly, before those who have seen us never do evil, because we should not lose the good fame or reputation we had before them:\nFifthly, before those whom we wish to be loved by:\nSixthly, before those who are contrary to the faith or deed which we do, because they might suppose that the evil is greater than it is:\n\nThou oughtest to keep thy thing:\nThis commandment may be expressed in three ways:\nFirst, keep thy thing, that is, keep thy body and person, which is formed and made to the likeness of God thy creator or maker.\nSecondly, keep your soul from sin. Thirdly, keep your substance and temporal goods from being wasted not on evil sights and plays, or else by lechery, as did the son of perdition or loss who expended all his goods with common women dissolute and dishonest without measure.\n\nYou ought to take diligence and care of your works and in all things which you must do, do them as well spiritually as corporally. For to be diligent and well-advised of your faith, men avoid many great inconveniences and disappointments, both of the body and of the soul, through belief, good counsel, and keeping yourself from evil counsel, and from the temptations or watching of the enemies, both spiritual and corporal.\n\nYou ought to be courteous and benign. For those who are sweet and courteous shall not only have the goods of this world, but also the eternal goods of God, as it says.\nSaint Austin /\nSaint Bernard says if the humble have heaven and the kind the earth, what will God leave for the proud and wicked except the pain of hell and perpetual damnation /\nThou oughtest not to be angry about an uncertain thing, that is, when thou art angry about an uncertain and unjust cause, thou oughtest not therefore to judge anyone wrongfully in avenging thy anger / For the man who is overcome with anger may not see, nor know neither truth nor reason /\nThou oughtest to refrain from thy anger / Not only the angry and the subject / but also men ought to keep themselves from the anger which is without measure and without reason / That is to say, that men ought not to avenge themselves suddenly and immoderately upon their enemies to their appetite /\nThou oughtest not to mock or scorn none other / especially when thy will is to have company with them / but thou oughtest to force thyself to get his grace with all thy might.\nYou ought not to scorn or mock the poor and unfortunate, especially when they are in their misfortune. Instead, you ought to comfort and help them to the best of your ability, and give them hope in God.\n\nYou ought seldom to make feasts, that is, you ought seldom to go to the feasts and banquets of others, or to pray frequently for them to eat and drink with.\n\nIt has been found in ancient histories that Alexander came to a country where the people were of great abstinence. Therefore, Boethius, in his Consolation, recounts that at the first age of the world, before the deluge or the growth of waters, the people ate no flesh and drank no wine, but ate only that which the earth brought forth by nature without any labor or cultivation. And after they had supped with a few chestnuts and acorns.\nTherefore Boethius says that they were well happy because they were stronger than we are now at this time / It has been found that men can have ten profits by sobriety and abstinence / The first is the health of body and soul / The second is longevity / The third is the pleasure of corporeal and spiritual life / The fourth is that men sleep and rest better / The fifth is an increase in appetite for food / The sixth is praise and grace towards God / The seventh is the delay of death / The eighth is the avoidance of mouth / That is, the devil of hell / For just as hunger drives the wolf out of the wood, so sobriety drives the devil from the man.\n\nYou ought to speak little or rarely when you eat or drink / that is, you ought to speak at your dinner and supper in moderation / and when it is necessary. Seneca says, \"I command you to speak late and rarely.\" Saint\nAmbrose says that one who cannot speak well should keep quiet / You ought to sleep according to need and what nature requires, and no more / that is, you ought to keep yourself from excessive sleep and excessive watching. It is found in ancient histories that Marbury, when he wanted to fight against the Assyrians, thinking himself weaker than they, devised for himself some mandrake powder that causes and makes men sleep. After he had this powder put into all the pipes full of wine within his tent, he then, with all his host, made a feigned retreat. The Assyrians came to the said siege with all their might to pursue Macrobury, but before they went after him, they drank so much of the wines of Macrobury in which he had put the said powder that they were soon overcome.\nThey must sleep and slept in such a way that they lay as dead men on the earth. Then Macro returned and came and slew them at his pleasure, for they had no might to resist or do any defense. Thus, to speak morally, the devil kills and slew all whom he finds sleeping in deadly sin, because they have no power to defend themselves or resist the devil of hell.\n\nYou ought to flee common and wanton women and bawds and their deceits. For they are more subtle than the devil. Moreover, you ought to hold your wife if you are married. Saint Cyril says that he is a fool who leaves his good and true wife and holds other common women in his fellowship. Peter Alphonsus relates in his book that in Spain, within the city of Valencia, there was a very fair and good burgher's wife, well-loved by her husband. It happened that a young clerk was enamored of her and many times prayed and begged for her love, but for nothing she refused.\nwold neuer con\u00a6sente to hit / Thenne whan the clerke sawe that he was refu\u2223sed he entred in to suche a malencolye / that better he semed to deed / thenne on lyue / but nyghe his hows dwellyd a ma\u00a6querel or bawde whiche had grete acqueyntaunce wyth the sayd bourgeyse / And whan the sayd bawde knewe that the sayd clerke was in suche poynte / she came for to speke wyth hym and demaunded of hym what he eyled and why he was in so grete malencolye and comforted hym and dyd so moche that she knewe al his fayte / And in dede the clerke made bar\u00a6geyn with the sayd olde bawde for to fynde the meanes that he myght haue his plesure of the sayd bourgeys wyf and for to fulfylle his wylle and his entencion / This olde bawde had a lytel catte whiche she named pasquette the which she kepte wythout ony mete or drynke the space of thre dayes / and af\u2223ter she gaue to the catte a lytel flesshe with right stronge mustard / and after she wente for to speke wyth the sayd bourgeys wyf and ledde with hir her lytel catte / but bycause\nthat she had eaten the said mustard, she did nothing but weep ever after. The good wife asked the bailiff why her cat wept and sighed so sorely. She signing and weeping answered, \"Alas, my lady, my cat, which you see here, has cause enough to weep.\" The wife said, \"I pray you, tell me the cause.\" The old bailiff replied, \"My lady, I dare not tell it to you. Nevertheless, the bourgeois wife begged her so much that she told her. 'Madame,' she said, 'it pleases you; I shall tell it to you.' This cat which you now see here is my own daughter. By the will and pleasure of God, she has been transformed into a cat because a young man loved her, but she would never agree to do his will. Therefore, the goddesses were angry and turned her into a cat, as you may see. And, therefore, she weeps continually. When she weeps, I cannot help but weep myself.\" The bourgeois wife asked, \"You say...\"\n\"wife of the bourgeois said lightly, \"Do you truly know such a young clerk?\" \"Yes, my lady, I know him well,\" I replied. \"The wife of the bourgeois has sworn to me that he has prayed me for love and has offered me many great gifts, but I have never consented or granted him pleasure,\" I said. \"Therefore, if what you say is true, I would be turned into a cat as your daughter is, if the gods are angry with me,\" the wife of the bawd said. \"If you keep the clerk in such pain and suffering for a long time, you are in great danger of being transformed from your fair form into the likeness and form of a cat, and you will weep all the time of your life,\" she counseled my lady. \"My dear lady, if the gods are angry with you, I advise you to do as the clerk desires. If you were turned into a little cat, you would be.\"\"\nYou should be dishonored and cause of shame and dishonor perpetual for your entire lineage. The said bawd's wife, who doubted the fury and wrath of the goddesses and the shame and dishonor, both of herself and of her parents, believed the words of the aforementioned old bawd. She consented in her heart to do the will and pleasure of the said clerk. With great signing and malice, she said to the said old woman that she would go to the said clerk and tell him that and that, and that he should have his pleasure. Then the old bawd was joyful and glad, and afterwards went to the said clerk and said to him that he should make good cheer and that Incontinent he should go to the bawd's wife, and that of her he should have all that pleased him. The clerk went Incontinently there and paid the bawd as he had promised to her. Thus he had his way with the bawd's wife.\n\nYou ought to be temperate.\nDrinking wine, that is, men should drink as much as nature permits and no more. Aristotle says in his Secrets, which he sent to Alexander the Great, that many evils originate and come from excessive drinking of wine. The first evil is because it impairs the natural wit. The third is because it troubles the brain. The fourth is because it debilitates and makes the man's virtues weak. The fifth is because it causes forgetfulness of what men have to do. The sixth is because it causes bad appetite. The seventh because it makes the members tremble. The eighth because it chases all the body and generates heat into the liver, and causes evil blood, and generally makes both the body and soul's virtues weak.\n\nAn hermit was often tempted to leave his hermitage and return to the world. To him appeared an angel of God and said, \"If you will return to the world,...\"\nIn a world where he could not escape but that among the other evil sins committed in that world, there were three which he should commit one: that is, avarice and drunkenness, and he should choose which of them he would commit. Then the hermit answered and said, \"It is compulsory that I fall into one of these three sins; I choose drunkenness; and not avarice because avarice is the cause and the root of all sins, nor lechery because it destroys the entire body of the man. And thus the frightful one returned to the world, who on one day drank so much wine that he was drunk, and was thereafter tempted by lechery, the sin which he committed in deed, and after became avaricious, and in deed set himself to steal. And thus he committed all the said deadly sins, and this came from drunkenness alone.\n\nYou ought not to do anything of your own accord, that is, without counsel of someone wiser than yourself.\nYou ought not to trust your own counsel, nor by strength corporeal and spiritual, nor your wisdom and conversation, but you ought to take and require the counsel of others, and show unto them the thing which you purpose to do. For many to gather together see more clearly and know more than one alone.\n\nYou ought to overcome and vanquish your parents, by fair and sweet words without making force or to rebel against them, because it is your father and mother.\n\nYou ought to keep the law which you have ordained and made. That is to say, all those who made the laws and make them day by day ought to keep them and command the others to keep them. Valerius recounts in his sixth book, of a man who made an edict that whoever was taken in adultery he should be punished, but his father commanded that his two eyes be taken out if he was taken in adultery.\nThe burghers and the lords of the city prayed for him, that he should have grace; but his father would not consent to it for any reason. He wanted to make equity and justice, and keep the law which he had ordained, not to please the lords and all the people. He ordered that he himself should lose one eye, and his son another eye; but he would not let them both lose their sight. Moreover, he decreed that the law should be kept and justice observed.\n\nYou ought not to covet someone else's goods, for it is against one of the commandments of our law. Tullius says that none should consider riches to be his own, nor for himself alone, but rather that they should be principally for the common weal and profit of everyone.\n\nYou ought to strive to do what is good and necessary, beneficial to both body and soul. Saint Isidore says that by doing evil, one loses many goods. For by one sin, many justices have been subverted and lost.\nA king who had three sons made his testament in this manner: the most slothful of the three should be his heir. Each of them, to come into possession of the inheritance, claimed to be the most slothful. The first said he would not rise to burn. The second said he was so slothful that if he had a cord around his neck to be hanged and a sharp knife in his hand, he still would not cut the cord. The third said if he were in a good bed and the rain fell continually upon his two eyes, he would not rise nor move to the left or right. Therefore, the king gave the inheritance to this last one and judged and held him to be the most slothful of his three sons. To speak further, this king is unidentified.\nIt is to be understood the devil of hell, the whych is king and prince of all slothful people. By the first, are understood those who are in evil and wicked company, the whych have a preference for being burned by the fire of sin rather than leaving their evil fellowship. By the second, are understood those that have been in deadly sin, for they are bound by the neck with the strings or cords of the devil, that is, with sins, and condemned to be hanged on the gallows of hell. Nevertheless, they are so slothful and negligent that they will not cut the cord with their knife, sharp enough that is, with their tongue, by a true and pure confession. By the third, are understood those who daily speak of the pains of hell and purgatory, and of the joy of paradise and all vices and sins and of confession, and how men ought to shrive themselves. But all ways they are so wonder negligent.\nThey cannot confess their sins and put them out of sin on the left side; for avoiding the pains of hell, not on the right side, through true contrition and repentance, for obtaining the glory of paradise.\n\nYou ought to bear and have love for every man. That is, you ought to govern yourself in such a manner with all manner of persons with whom you converse, that you may gain their grace and love. Also, you must keep yourself from doing anything contrary to friendship, by which you might offend them.\n\nThe first commandment of the first party is that you ought to worship and believe in one only God in essence, who has might and preeminence over all things visible and invisible. He is the end and beginning of all things. As Solomon says, \"He governs all things by measure, and by His divine and excellent grace, He is the cause that we are formed and created to His likeness and figure.\"\nFor if he were not, and if he did not govern us, all nature and kind should return to nothing, as it was made from nothing. And to believe this, the songs and poems of the saints and apostles and prophets teach us, as it clearly appears in the three creeds which our holy church sings, that is, in the creed of the apostles, and in the creed sung at Mass, and in the creed contained in the psalm of Quicunque vult saluus esse &c. Therefore, now without any further delay, every one ought to worship and adore him in true and steadfast faith and believe without any enemy or impure thought, because he is above all other creatures, the only eternal beginning and end of all things. In Plato's time, when a great pestilence reigned, so horrible that people died suddenly, Plato saw that such a cruel deed reigned through his subtlety and science, and he knew the cause of it.\nThis pestilence and mortality that which made a great glass, and after he made it to be borne upon a high mountain, and looked well into the said glass in such manner that he knew and perceived the cause of the said pestilence. For he saw a great multitude of people which leapt out of the city and suddenly fell to their death. Yet again he looked into the glass and saw in two great valleys, which were on both sides of the mountain, a great multitude of dragons upon the rocks of the said valleys. These beholden each other and whistled and blew mightily. And thus Plato perceived and knew clearly that the pestilence came by the whistling and sufflation of the said dragons which corrupted the air. Therefore the people suddenly found a remedy. For he did make great fires in the said valleys in such manner that the said dragons or serpents were compelled to leap within the fire and burn themselves.\nIn the time of Platon, when Saint Peter and the other apostles were present in the church, a great multitude of dragons, that is, heretics and misleaders, existed. These dragons, through their sulfurous emissions or false doctrines that they preached against the Gospels and the faith that Jesus Christ had left us, and specifically against the articles of the faith, sowed many errors to lead the people of Christ into misbelief. However, the true and genuine apostles, Saint Peter and the others, came and gave us a clear mirror in which we can see all the articles of our faith. We should look into it often and believe steadfastly, risking being burned within the fire and the brimstone of hell. As the dragons were confounded and destroyed by these articles, so were their errors in ancient times.\nThou oughtest to watch in good workmanship and flee slothfulness, which is the mother and nourisher of all sins. For excessive rest and idleness have given birth to the three great sins: avarice, lechery, and excessive talking. We read in one Greek history of a man who found another man naked in a desert or wood. The latter man fled as soon as he saw him, but the former ran so long after him that at last he overtook him. And when this naked man saw that he could no longer flee, he stayed still. The other demanded of him why he had run so long before him. The man answered him that in his land was a king who had a tower full of gold and silver. The king had made this tower to be kept marvelously, for it was decreed in such a manner that as long as he who kept it watched, none might enter it to rob the said treasure, but as soon as he slept, every man might enter it.\nAnd he robbed what he would, but avoided the parallels of the said tower, so that he might not lose his treasure. He gave every night to him who would watch it a precious stone which had such a property and virtue that whoever held it in his hand could not sleep, but as soon as the stone fell from his hand, he immediately fell asleep. Then the said king made a proclamation on pain of losing his head that he who kept his tower should not let the said stone fall from his hand, so that he would not sleep and would not lose his treasure. One night, I was committed to keep the said treasure and to watch within the said tower, but I let the said stone fall from my hand, and I inconveniently began to sleep. While I slept, the treasure of the said king was robbed. Fearing the punishment and sentence of the said king, I have fled and come to this desert as you see. To speak morally, by the same king.\nvnderstonden god the fader / whiche is kynge of kynges and lord of alle lordes / By the toure and tre\u2223soure thou oughtest to vnderstonde the humayn man in to the whyche god hath put a moche grete tresoure of alle graand vertues / By hym that kepte and watched the sa toure is to be vnderstonden the reason and wytte of the man / For whyle that reason watcheth in the man / It is Impos\u2223syble that the vyces and synnes entre wythin the toure / that is to wete in to the man / but assone as reason slepeth and wytte fayleth / the vyces and synnes entren in to the toure / That is to wete wythin the man and robben and putten to nought the tresoure of the kynge that is to wete the vertues of the man / Therfore he is put and\ncondempned to be in the deserte vnto the tyme that he shal haue made satisfaccion / And therfore hit appereth clerely that eue\u00a6ry man ought to watche in good werkes / By the precious stone is vnderstonden Ihesu cryste / whiche kepeth vs fro slepe of synne whan we haue in our memorye his blessyd\nThou oughtest to be stylish and speak by reason and measure in time and place convenient. For he who can keep his peace and speak as time and place require, is believed of God, because it is the first and principal virtue that a man may have, to counteract the great evil that follows therefrom, such as noises and discord, which are more multiplied among the people of whatever estate or condition they be. Solomon says that he who can keep his peace and speak according to the requirements of time and place, is right wise and next friend to God.\n\nIt is read that the devil, for a space of thirty years and more, had attempted to have put discord and noise between a merchant of cloth and his wife, who were both of right good living and loved well each other. The devil could not find a means to put them into discord and difference. Then the devil put himself in the likeness of a young man, and went on a way where he well knew. Along the way, he passed by often a bawd.\nand set him down under a tree, thoughtful and woeful in appearance, and held in his hand a pouch full of silver. And after the bawd passed by that way, she found the same young man sitting on the road. He asked him who he was loitering there and why he seemed so thoughtful and mournful. The young man answered that he would give her the pouch full of silver that he held if she would swear and promise to him to do whatever he commanded. She swore and promised to him that she would do as he commanded. Then the young man said to her, \"I doubt that I have been punished in hell for thirty years and more because I have caused discord and strife between such a drunkard and his wife. Therefore, I give you this pouch freely if you can put discord between them.\" The bawd took the pouch and went on speaking incontinently to the wife of the drunkard, saying to her, \"Thus.\"\nI'm an assistant designed to help with text-related tasks. In this case, you've asked me to clean a historical text. Here's the cleaned version:\n\n\"I'm deeply sorry, lady, for your husband keeps company with a young woman who lives with me. He has promised her the finest goat within his possession. He said, 'Good burgher, you should not believe it. I have always found him to be good and trustworthy.' Said the old hag, 'I have caught them in the act.' And tomorrow you will see the proof when she comes to fetch the clothes. After the old woman left, she spoke with the husband of the said burgher and told him that she had found his wife in the church speaking with a clerk. She understood that his wife intended to rob him and run away together. He said, 'I cannot believe it.' For I well know that my wife is true and trustworthy to me.' Said she, 'I assure you it is true.' In a short time, you will see them both speaking together. Then the old woman went to his house and sent the young woman.\"\nwhy she dwelled in her house to buy cloth from the said draper, and when the draper's wife saw her, she believed that the old woman's words were true. Therefore, she took such great malice that she could not suppress her tears. Her husband was greatly ashamed, for he had suspicion of her from what the bawd had told him. On the one hand, the bawd began to make evil cheer also. The next morning, the old woman did so much that the young clerk spoke with the bourgeois wife, seeing her husband, who supposedly had been told by her, and yet again the old bawd went to speak with the bourgeois wife and said to her, \"Be you now certain of that, that I told you certainly, you are lost without putting it to remedy.\" \"What remedy might I put to it?\" said the bourgeois woman. \"I will tell it to you,\" said the old man. \"Do so much that this night he has a rasher,\" and when he is laid in his bed, and\nHe shall cut three heels of his beard and burn them, then make him eat them. After he has eaten them, he will never turn back towards the young woman but will hate her until death, yet he will love you better than before. The burgher speaks truly, and I shall do as you have said. After this, the old woman intended to speak again to her husband, telling him that his wife wanted to go with the clerk that night and would cut his throat while he slept, and how she had a razor for this purpose and would make him drunk. The draper feigned a drunken countenance and said he would go to sleep. As soon as he was laid down, his wife took the razor to cut three heels of his beard as the old woman had instructed, called for her servants.\nThe wife showed them evidently how she would kill and put him to death. The next morning he summoned her parents' friends and neighbors and told them all the details of how she would have cut his throat. The wife, overcome and vanquished, could not say a word, for she could not say the contrary. But there was a good, true man, a chaplain, who led her aside and required her to tell him the entire truth. The woman repeated and told him word by word how the old woman had advised her to do all that you have heard. Then he called the draper, who also told him all the facts. After they knew the great treason of the old hag, they became friends and loved each other more than they had before. From this example, it is clear that many evils come from wicked and deceitful women.\nYou ought not to change your counsel when it is good and useful, nor be contrary to yourself. For he who is contrary to himself shall not agree with any other. Therefore, you ought to be steadfast and constant within yourself without mutation, contrary to reason and truth. It is recorded in a history of Rome that an emperor of Rome, who was much ancient or old, married a very fair queen. She knew her cook in such a manner that she had by him a male child. And the emperor, believing it to be his son, when the child was of age, entrusted him to a philosopher. But soon after the emperor died. Then the said philosopher, considering that he was old and near to his death, also because he knew the conditions of the said child and the young emperor, and who was his father, recounted to the said child his birth and who had begotten him, saying in this manner: \"Know thou that thou art noble by thy birth.\"\nModer's side and not by father's side, for thou art the son of the emperor's cook. Because thou art of right noble blood by thy mother's side, thou takest it upon thyself and enchants thyself to do high and excellent processes and deeds, becoming and growing proud, and thou disdainest the dukes, earls, and barons of thy court, wherefore they desire thy death more than thy life. On the other hand, because thou art of base blood by thy father's side, thou setteth thyself to dishonest plays and disdainest the princes and barons. Thus, as much from one party as from the other, thou mightest well lose thy empire. But in order that thou mayst avoid the said vices and inconveniences, I shall give thee a good doctrine. From henceforth, thou shalt make for thyself a gown of two kinds of cloth: one part shall be of fine cloth, and the other part of coarse cloth. When thou art tempted to do some dishonest thing, thou shalt remember this gown and be reminded to choose the coarse cloth instead.\nAnd look at the half of your gown, which is of such fine cloth, that is to say that you should consider how you are of noble blood by your mother's side. And thus you shall chastise yourself. Similarly, when you wish to do high and excellent feats or deeds, look at the other half of your gown, which is coarse and foul, that is to say that you must consider and think how you are really foul by your father's side. And thus you shall keep yourself from pride, and be ever unhappy within yourself. Never do anything contrary to yourself.\n\nYou ought not to judge, blame, or despise others. For when you blame and despise others, you ought to think and consider that none lives without blame. Therefore, you must be first without sin and virtuous, rather than trying to make others be virtuous and without sin.\n\nWe read in the writings of the Fathers that Saint Moses the Hermit was chosen to judge his brother.\nwhiche was gylty / and in synne / the whiche Hermyte toke a sacke ful of grauel or sonde / & bare hit vpon his backe And whan he was demaunded why he bare the sayd sacke and what was therin / he answerd that hit were his synnes the whyche men may not see / And yet thys day sayd he I am chosen for to Iuge the synnes of the other / \nTHou oughtest to leue al thynge whiche ben contrarye to the / how be it that they ben dere / precyous and dy\u00a6lectable / For the vtilyte / that is to wete worshyp & good renommee as wel of the body as of the sowle and lyf spirituel ought for to be preferred byfore alle the rychessys & al worldly plesures whiche ben transitorye and sone passed / Yf thyn eye sclaunder or shame thy self put hit fro the / For better is for to lese one eye / than the hole body / We see by expe\u00a6ryence / that whan a dogge bereth a pyece of flessh / in his mow\u00a6the / whan he seeth the shadowe of the flesshe that he bereth and weneth to take the shadowe of the sayd pyece whiche is gret\u2223ter than the pyece / he\nOne is deceived, for one finds nothing similar in this way; many one chooses to serve God, but for the vanities and pleasures of this world, which are but shadows in regard to the glory of paradise. Therefore, we ought to leave them, for they are burdensome and grievous to us. Yet, they are held dear and delightful to many.\n\nYou ought to be constant and steadfast as much as the situation requires in time and place, whether in prosperity or adversity. The wise man can change himself without blame or sin in time and place. At times he must be sweet and pleasurable, and at times sharp and rigorous. The constant and steadfast man gains much from time, while the unconstant man wastes much and falls into many vices and sins. The wise man says that various conditions apply to one person in various places, and that there is a time for speaking and a time for keeping peace. Time for bearing, &c.\nYou ought to have time for laughter and tears,\nFor planting trees and herbs, and for sowing and reaping,\nFor sparing and dispensing, for war and peace,\nBut in all times you must be steadfast and constant, not flighty.\n\nYou should admonish and advise your friend with sweet words,\nAnd reprimand all others. When they refuse to be corrected by your words,\nYou must persist in giving them more and more good advice, especially if they are your dear friends.\n\nYou should not argue or take offense with those filled with excessive words,\nAnd first, do not argue with the noble and powerful,\nBecause sometimes you may fall into their danger.\nSecondly, do not argue with the rich,\nBecause through their wealth they may harm you.\nA holy man named Macary, to whom it was revealed and told by divine will that within a city near his dwelling there were two women and two brothers, who had never quarreled or caused strife with each other, not in word, deed, or thought. He went to see them, as it was commanded to him in God's name. But as soon as the good women saw this holy hermit, they began to cry out with loud voices, saying, \"Sir, we wish it were pleasing to our husbands that we might enter into religion. For this world is not pleasing to us because of the superfluous and injurious words of the one who gladly takes strife and noise with every man and without reason.\" (Vitas Patrum)\nnoises and struggles which are made from day to day. Then the holy father comforted them and said that they should persevere in the same style, as they were accustomed, in good love and diligence should please God and their husband.\n\nThou oughtest to love every person, and goodwill towards every man, that no evil or harm come to any, and order be in charity and love. First, men ought to love God, for He is Lord over us. Secondly, our souls and thoughts, because they are among us. Thirdly, our neighbors and friends, and angels, because they are beside us. Also, men ought to love the things outward which are without, because we live corporally from them. The first token is for him who loves the one who persecutes him, the second for he speaks often and gladly of him, the third for he thinks good in danger to himself, the fifth for he keeps me from harm, the sixth for he bears offense that men have done to him, the seventh for he has joy of your prosperity and good fortune, the eighth.\nbecause he rejoices to see you and your presence / The reason why he is unhappy for your absence / The reason why he loves what you love and hates what you hate / The reason why he takes pains to do the same / The reason why he doubts doing only pleasure / The reason why he takes pains on himself to bring the other to your love / The reason why he keeps dear what you give him / The reason why he does what you counsel him / The reason why he trustingly demands counsel on his deeds /\n\nYou ought not to interfere / for fear that men will say that you are an author and maker of lies and new tidings / For few words let few things be said / but many words let many things be said often / Therefore, men must be still in peace / and speak when necessary / for many words may not be without vices and sins /\n\nAnother thing, the sage says that excessive speech is contrary to nature.\nBecause nature has ordained that we have one mouth and two ears, signifying that we ought to listen twice as much as we speak. Every man ought to be light to hearing and slow to speaking. Therefore, Socrates said to a man who spoke too much, \"Hear me, said he, you who by nature have one mouth and two ears, oughtest to listen so much the more as you speak. You ought not to promise anything to anyone that belongs to another, which by chance may be uncertain. And therefore men ought not to believe or trust fully in the sayings of many, for many often say the contrary of what they will do. So, if you promise something to someone else that is certain, you may be found a liar, for he who promised it to another may not do it. Therefore, you ought not to promise or assign anything to someone that you have not yet fulfilled in deed.\nFor he who lightly promises is often held and found to be a liar. Men commonly say that he is a fool who promises to give the eldest elephant which he holds only by the tail, for the tail may easily escape from him.\n\nYou ought to be a judge of the praising which men bestow by flattery, according to right canon. There are four manners of praising. First, when men attribute to the person the good which he does not possess. Second, when they exaggerate the good which he does not possess. Third, when they reprove the evil which he has and that is known in the person. And also when some other lies willingly for the pleasure of the person.\n\nFor four reasons you ought not to believe these flatterers. The first is because they are like hunters and those who take birds, who take them with their green and sweet words. The second is because they are like the mermaid who causes mariners to sleep and then drowns them.\nPersuasive people corrupt through sweet words, and then fall into many vices and sins. The third is like a scorpion and a honeyfly, which sting before and cling hard behind. The fourth is like rubbers, who rub the wild oxen to subdue them. They rub and claw their heads to the point of taking and leading them to their death. Therefore, you ought to flee all such deceptions founded on sweet words discernible.\n\nYou ought to recall and tell others the benefits they have done to you, that is, the good offices and benefits men have done and given to you. But when you do some good to someone, you ought to hold your peace about it and do it secretly, so that your left hand may not know what your right hand is doing.\nYou ought to do it without hypocrisy and vanity, because hypocrites receive more praise from the world than for the love of God. Saint Augustine says that every creature ought to praise God and render and yield Him thanks for all the goods and benefits that He does and has done to us. The earth says, \"Praise God or I shall swallow you within me, as I did Dathan and Abiram.\" The water says, \"Praise God or I shall drown you with the delightful people full of vanity, as I did at the deluge of waters.\" The fire says, \"Praise God or I shall burn you with those of Sodom.\" The eye says, \"Praise God or I shall overwhelm you with the Jews, that is, if you do not render thanks and praise to God for all His benefits.\" You should take example from the feats and sayings of ancient people, who have lived virtuously and honestly.\nthat said that none should glory in himself of oldness of age without that he had oldness of wisdom and of virtue /\nThou oughtest not to say or suppose in thyself, when Mary Magdalene washed the feet of Christ with her tears and wiped them with her hair, and thought if such a man had been a holy prophet and a holy man, he would not have suffered a sinner to touch him, therefore he had suspicion in his heart that Jesus Christ was a false prophet and untrue /\nAnd for this cause we ought not to have suspicion upon others for so much that they speak secretly to gather or do some other thing secretly, when we know not or understand not the cause why, for rather we ought to think and suppose well than evil, for the doubtful thing ought to be interpreted to the better party, and suppose rather and sooner well than evil /\nThou oughtest to doubt and flee fortune. Howbeit that thou art rich and mighty in goods, both temporal and spiritual, in times of abundance men have memory.\nRemember the concept of power, but always keep yourself from unjustly obtaining or withholding ill-gotten riches. For many times, the last things are not similar to the first. Fortune's wheel grows and wanes like the moon. It never stays in one place. Inconvenience often brings it from prosperity to adversity. Therefore, it is said that the last thing bears no resemblance to the first. Fortune never holds in one place. Boethius of Consolation says that he who falls is not steady; that is, he who comes from prosperity into adversity is not truly happy.\n\nYou should not have hope in the death of others for their good to come to you after their death, because our life is fleeting, doubtful, and uncertain. As soon as one dies, young or old, you find at the market more hides of cattle than of kine.\n\nWhen King Alisander had won the battle against the King of Persia, he returned to his palaces.\nIn Babylon, when Ryal was seated at the table, a wild bird entered the hall. It flew around several times before settling and perching on the table before the Emperor. The bird then laid an egg. Afterward, the bird flew out of the hall into the fields. From the egg hatched a worm that attempted to re-enter the egg but could not find the hole. The worm died. When King Alexander saw this, he was greatly disturbed and spent the night pondering it, believing it to be a sign of treason. That same night, a woman from the city gave birth to a child that was half human and half beast. The half-human half was dead, while the half-beast half was alive. The child was brought before Alexander to see. He was more disturbed by this sight than he had been by the bird. Then he summoned all his astrologers to assemble and consult.\nTo know and judge what the following things meant: all of them held the same opinion that these wonders and marvels signified his death. One of them spoke for all before Alexander, and said that the round egg signified the world, and the little worm signified Alexander. For just as the little worm could not return to the hand that had won and subdue all the world around, so Alexander would never return to Greece from which he had issued. And the astrologer added and concluded before him that the child who was half dead and half alive, half man and half beast, signified that you were now but half a man, for you were near your death. And your successors would be like living beasts, in regard to you and your accomplishments which you had done. Then when Alexander heard these tidings, he lifted up his eyes toward heaven and began to cry out with a loud voice: \"O my great and sovereign god Jupiter, I see now\"\n\"Alas, this world gives little reward and consideration, I had wished to have accomplished all my desires in it, and now I must die. I clearly know that no one should trust too long in this world as I have, nor place hope in the death of others as I have. You ought to take with thanks the small gift of your friend. For what is it that it is little, you must take it gladly, and it ought to be more agreeable and pleasable than if a rich man had given it to thee. Therefore, when men give to thee, thou oughtest not to regard the gift if it be little or great, but thou oughtest to reward the will and affection of him that gives it to thee, and ought to take it with a good heart and to remember and thank him plainly, for all though it never be so little. If thou shouldst refuse it, thou shalt do shame and dishonor to him that gives it.\" Quintilian recalls the story of a poor man and a rich man who had two.\nA poor man had joyful gardens, in which he had many honeybees or bees. The rich man had in his garden many fair flowers. The rich man told the poor man that he was unfairly paid by his bees, which came into his garden to gather honey upon his flowers. The poor man paid no great heed to this but let his bees go as they were accustomed. Then, when the rich man saw that he cared not, he cast venom upon his flowers in such a manner that when the bees settled upon the said flowers they were all poisoned and near death. But the poor man, who was a good healer, put a remedy to it. Because he knew well that oil and wine were contrary to poison, he took two small vessels which he had alone and nothing more. He filled one with oil and the other with vinegar. The vinegar he cast upon the bees, and with the oil he anointed them. Morally speaking, by this poor man who loved dearly.\nthis be the words of Jesus Christ, and by the rich man the devil of hell, and by the fleas the men and women of this world. For when the devil had poisoned the men of this world with vices and sins, and they were condemned to death because they had gathered and taken the honey from over the flowers, that is, in carnalities and in many vices delightful and sweet to the person, as is honey, then Jesus Christ, the sovereign medicine, took two little vessels of oil and of vinegar, which he had only, that is, that by his sorrowful and bitter passion, he bought and raised us from death to life again. And after he anointed us with the oil, that is, of the grace of the Holy Ghost. Certainly every person may say that it was a most precious gift which our redeemer gave to us when he did cast and shed his precious blood upon his fleas, that is, and anointed them after with the oil of mercy.\n\nthou oughtest.\nTo suffer and endure the factions and charges of poverty, because nature has created the poor and naked, born out of your mother's womb. When you entered this world, you had nothing, and naked you returned to the womb of the earth. Therefore, you ought to endure the factions of poverty patiently. The newborn child, coming out of his mother's womb, makes a token that, due to the first sin of our first parents, they committed by eating the forbidden fruit, you ought to suffer many pains in this world.\n\nSaint Augustine recounts in his book De Civitate that once a man desired and had three goddesses to dine with him: Iuno, goddess of mirth and might; Pallas, goddess of wisdom and prudence; and Venus, goddess of love and benevolence.\n\nBut because he had not invited the goddess of discord, she was greatly angered. The whych took an apple of gold about which\nwas wryten / To the fayrest be hit gyuen / And after caste hit in the myddel of the sayd goddesses / and as sone as they sawe the apple eche of theym wold haue had hit / but for to eschewe theyr stryf and debate they ordeyned a Iuge / that is to wete Parys for to adiuge and gyue hit to the moste fayrest / the whiche Iuged & gaue hit to the goddesse of loue and benyuolence / as to the fayrest To speke morally by these thre goddesses / are vnderstonden thre tymes / that is to wete the tyme of nature in which reyg\u2223ned moche puyssaunce and myght / For in tyme passed reyg\u2223ned many geauntes stronge & myghty / Item the tyme of the lawe wryten / in whiche reygned moche sapyence & wysedom / For the same tyme were founden the sciences / Item also the tyme of grace and of loue / that is to wete whan our lord descended in to this world / But the goddesse of discorde / that is to wete the deuyll / caste the apple amonge the sayd goddes\u2223sis / that is to wete in thys world / by slouthe / Neuerthelesse for the dyscorde that\nThe devil placed temptation between God and man through sin; the Son of God, who is the true apple, was to descend into this world within the goddess of love and benevolence, that is, within the precious womb of the virgin Mary. Born naked and poverty-stricken like other men, He afterwards suffered death and passion and returned naked, as He had come from there. Through His worthy and precious passion, He bought us back from the pains of hell.\n\nYou should not doubt death, which is the end of this life, for he who doubts it falls into despair and is a sign and token that he has wickedly led his life in this world and has not made satisfaction or penance for his sins. Seneca says that death is natural and not painful to us.\n\nBecause we must die, we have come into this world. This rule is given to every man and approved by every man. Therefore, it should be kept by all men without doubt. We read:\n\n\"You should not doubt death, which is the end of this life, for he who doubts it falls into despair and is a sign and token that he has wickedly led his life in this world and has not made satisfaction or penance for his sins. Seneca says that death is natural and not painful to us. Because we must die, we have come into this world. This rule is given to every man and approved by every man. Therefore, it should be kept by all men without doubt.\"\nAn abbot named Agatho, when he should die, held his eyes open for three days without moving himself. The brothers seeing this demanded and asked him, \"Father, what do you do? Where are you?\" He answered them, \"Before our Lord, awaiting His judgment.\" The brothers then said to him, \"Do you doubt the death?\" To whom he replied, \"Notwithstanding that all the days of my life I have kept in my power the commandments of God, I do not yet know if I am worthy to have God's grace or not. For there is great difference between God's judgment and man's judgment.\" He added, \"Know that I do not doubt the corporal death, but I doubt the spiritual death.\" They urged him further, but he said, \"Speak no more to me, for I am impeded and occupied, and have much to do.\" He soon after rendered and yielded his spirit or soul.\n\nYou ought not to blame God as much as you.\n\"You have no friends / Despite the many services and much good you have done for some who neither recognize it nor show themselves as your friends / and you should restrain and correct yourself / and not speak foolishly in swearing and disputing God / because fortune and your friends are against and contrary to you. But you ought to say as the true man Job did, \"God gave it to me / God took it from me / It is done as it pleased God / Praise be to God.\"\n\nLan\u0446\u0435 tells a history of the city of Rome, which was in great power due to warfare. In the said city, there was a noble Roman who, for the common good, expended and gave away all his riches in such a way that for the common good, he became poor.\n\nIt happened once that he passed through a desert and found a column or pillar on which was an image or statue with one hand raised towards a mountain nearby.\"\nThe Roman held his hand by the side, but the Roman went nearly to the image he beheld so well. When the sun struck the shoulders of the said image, the hand's shadow, which was upright, shone brightly upon the said mountain. And indeed, the Roman went towards the said mountain to see what the image showed with its hand. There he found a closed iron gate, which greatly surprised him, and he thought to return to the image and supposed to find the key under the other hand of the image. And as he had thought and supposed, he found the key under the said hand within a little iron box. Which key he took and returned to the mountain where he had found the iron gate. The which he opened and found there a great treasure, making both himself and the city rich. And from it he rendered thanks and gratitude to God, his creator and maker, who had given him this.\nYou ought to spend your earned goods wisely, ensuring they do not fail or lack in the future. For you ought to always think that they may fail within a little span of time, and when you have lost them, you have lost your life and substance. Therefore, you ought not to give them to your friends nor spend them so lavishly that you do not retain some for the time yet to come. That is to say, you ought to govern yourself in such a manner in this world that at the end you may have eternal life, and keep the commandments of God so well that they do not disappear unlawfully in three ways: First, when one spends them illicitly and willfully without cause; Secondly, when men spend them extravagantly and in excess; Thirdly, when men hoard and keep them and use them avariciously without giving to the poor. You ought to give.\nWhen you cannot delay a thing twice without causing it to be postponed from day to day, for no one should say one thing and think the contrary, lest you be reputed and held as a liar and a fool, especially when you are to be held as a good man and true, and yet you must put yourself in pain to gain good fame or reputation and good praise. It follows that there are three evil principalities in promising and not keeping the promise. First, because he to whom you have promised to give something, silver or other thing, at a certain day, trusts your words and holds himself sure to have it at the said day, and upon that trust he may assign and promise the same thing to another at the same day. And when you fail and deceive him, he fails also to the other and is reputed and held as a liar, and if you had not promised him, he would have provided for himself elsewhere. Secondly, because he:\nYou ought not to trust one who feigns friendship with sweet words and pleasantry without being heartily your friend. Therefore, you ought to act towards him in a disingenuous manner, feigning friendship falsely. A false friend is denounced and despised by another falsehood or artifice. He who feigns enmity with sharp words, rebuking and chastising your vices and sins, is truly your enemy. Therefore, you ought to act towards him in the same manner as the crafty one is reproved by good doctrine and teaching. Men can keep faith and love with their friend in three ways.\nFirst, do not deceive him with sweet words that are feigned and pleasing to the ear. Second, do not reveal or discover his secret. Third, do not leave him in danger or adversity to your power. You ought to approve excessively of those who speak sweetly, for by sweet words they deceive and make it fall into their grasp, as the one who takes birds does with his sweet song and falsehood in counterfeiting the birds' voices. Seneca says that flattery reigns throughout the world, and especially in the princes' and lords' courts, both spiritual and temporal. It is read of Saint Ambrose, who openly reproved the Emperor for his sin. To whom the Emperor answered that he had found a man of truth. But now, princes and lords, both of the Church and secular, will not endure or tolerate those who speak the truth to them. For he who can best flatter them is best loved by them. You.\nYou should teach your children to learn and master some art or craft, so they can defend and avoid the indigent and miserable life of this world, especially when you are poor, so that through power you are not compelled to do something that both you and your lineage might receive blame and dishonor. It is commonly said that a craft is better than idleness, for a good craft will not fail, but riches can fail. Polecratus relates that the Emperor Octavian, who was rich and powerful, had his children taught and exercised in the faith of arms and other arts and various crafts, so that they might use their lives through their art or craft if necessary in the future. Secondly, he had his daughters taught to work with wool and with the needle, and to sell and buy, so that if their livelihood failed them.\nTheir craft might then help them to escape the power and indigent life of this world. For it is often seen that those who have greatest wealth and possessions have become and fallen into great poverty, either through their own evil and wicked rule, or else by fortune. And because they can no craft nor science, they often come into many and great inconveniences.\n\nYou ought to think that which is now foul shall be fair and dear in time to come, and to the contrary, you ought to think that which is of present or now dear shall be loathsome and foul in time to come. Therefore, you ought to use it in such a manner that you are not reputed and held for avaricious or a hurt to yourself or others. Or else it may be exposed when some gives to thee an offering which is foul and of little value. You ought to hold it dear, and thus you shall not be held for unkind, nor avaricious, nor covetous, nor contrary to yourself nor to none other. Or otherwise it may be.\nIn this world, those who are poor will exist before God, while those who are rich will be foul and displeasing. Joseph, when he was with the king of Egypt, was told through divine revelation that there would be seven years of abundance. He advised the king to gather and store grain during these years to help his people during times of famine or scarcity, as recorded in the history of Genesis. You ought not to commit the sins that you reprove and chastise others for, lest you not be punished with the same punishment. A foul thing is to the teacher or doctor who, in his own fault and sin, reproves himself. Therefore, Saint Augustine says that it is appropriate to speak.\n\"It is just as wrong to do evil as it is to condemn oneself with one's mouth and words. If you want to remove a small straw from your brother's eye, first take out the large beam in your own eye, or you do foolishly act. You ought first to reprove and chastise yourself, and afterward you may reprove and chastise others. You ought to demand the thing that is just, true, and lawful, to the end that it may not be denied or withheld, for it is foolish to demand or ask for the thing that may be lawfully and rightfully refused. There are some who seek and find what they seek. Therefore says Jesus Christ, \"Seek and you shall find.\" The others, who do not understand that they seek, therefore says Jesus Christ, \"You do not know what you are seeking.\"\"\nWhoever does not seek or find, as those who understand not, but he who knows not shall be unknown; that is, he who forgets himself shall be forgotten. Before you request or make some petitions or demands, if you wish to be heard and enhanced, you ought to consider four things. First, that the one to whom you request or make your petition has the power to give or do the thing you request of him. Second, that he who demands is worthy to have the thing he demands. Third, that you have utility and profit from the thing you request. Fourth, that your petition or request is true and reasonable. Men may lawfully request of our Lord God three things. First, they may ask of God that which is necessary for life, that is, nourishment, as food, drink, and clothing, which must be demanded reasonably and without excess. Second, the conservation of his own body and goods, both temporal and spiritual.\nYou ought to demand help and support from God in just battles, as it appears in the book of kings. You should not hold nor approve of the unknown as true before things you know to be true and lawful. You may make true judgments on things you know, but of those you do not know, you may not judge except by chance and happenstance. When you know a good, holy man, you ought to honor him more and have greater trust in him than in him whom you do not know, for how can it be that he is good? It is commonly said that one ought not to recall and impart counsel nor enter into fellowship with the unknown man. Men ought to love more the old friend approved than the new friend who is not approved nor tested. You ought to believe and know for certain that your life is doubtful in great peril and uncertainty. We are uncertain of the hour of death and of the fortunes that may come.\nIn this vale, those who have toiled and labored should endure one day as recompense for all our labor and salary of past time. On that day, we ought to have contrition and make true confession of all our sins. A vision came to a good, holy man by the sea, who seemed and was advised that the waves would cover and drown him. He ran hastily from the edge, but as he ran, he saw a great and terrible lion coming towards him to devour and eat him. But for fear, he looked down to the earth. Then, when the good man saw that he could not escape, he lifted his eyes toward heaven and prayed God devoutly to keep and preserve him from this great peril and danger. Then, he saw an angel from heaven, who held a crown in one hand.\nIn your hand, he held a sword, which the angel spoke to him and said, \"Have no doubt, for you shall escape from all these perils if you do as I tell you. First, you must go against the serpent hardly and place your foot within his throat; he will soon be dead. Afterward, you must go against the lion, for he is not as strong as you think; he is very weak. I promise you the crown if you will do this, or else I will kill him with this sword. This is meant metaphorically: by the sea, it is understood that all the world which pursues us by the undes or waves, that is, by devils and conquer him. By the serpent, you must understand the flesh to whom you ought to place your foot within the throat, that is, you must doubt and restrain it through fasting and prayers. If you do not do it thus, the angel will not give you the crown he bears but will kill him with his sword instead and let it be.\"\nFall within the sea, that is, in to hell with those who are damned. Thou oughtest not always to vanquish or put under fear thy friend, for sweet and friendly words restrain great anger. Two faithful friends ought to love each other perfectly and to be of one will. For two dogs are stronger to take a wolf than one dog alone. When two good friends are well allied, they are stronger and more redoubtable than one alone. Good friends and fellows: that is, men ought not to spare to give worldly things that are little and foul to acquire and get therefore grace, friendship, and benevolence, which are of great profit and much to be prized. It is read of two fellows who loved each other much. Of these one wrote all that his fellow gave to him, and in like manner the other wrote all that he gave to his fellow. It happened then that they had a quarrel.\nOne of the two loved his friend perfectly, the one who had received all that his friend had given to him said, explaining that he loved more perfectly because when he saw his book, he remembered the fair gifts his friend had given to him, which were the reason he never parted from his friend's friendship and love. The other replied that he spoke well but added, \"I have better reasons than you.\" For I and my friend, these two interrogatees, made a sage and wise prophet judge, who judged that I loved more perfectly because I wrote down the gifts and benefits that he gave to me. Morally speaking, the Lord has given us many gifts, not to reproach us but to remind us lest we forget. He writes them in his book, that is, in his thoughts. If we leave him, he will not leave us. Furthermore, we ought to write within our consciences the gifts and benefits that he bestows upon us.\nYou ought to give to us and have studied, and read them often, so that we may have his glory and blessing at the end of our days.\nThou oughtest not to take notice or debate with him whom thou lovest and art in grace, nor with any other person for their and hate; peace engendres love and affection. After right canon men ought to flee and eschew noises and brawling for five causes. The first is because he who gladly takes notice and debates is accustomed to be arrogant and despotic. The second, because he is accustomed to be a flatterer. The third, because he is accustomed to be false and traitorous. The fourth, because he is accustomed to be false and full of challenge. The fifth, because he is accustomed to disdain gladly and make noise and debate.\nThou oughtest not to correct and chastise thy servants when thou art wrathful and filled with anger and culpable, but thou oughtest to forgive and attempt thyself unto the time that thy anger be appeased.\nYou ought to forgive and spare at times those you may overcome. Patience is the greatest virtue of all good condition. By the name of patience, all other virtues gain strength: vigor and temperance. Therefore, the proverb says that virtue is a widow when she is not confirmed and tempered with patience. Because all the other virtues depend on patience.\nYou ought to keep and spare that which you have acquired and gained with great pain and sweat of your body. You ought to dispense it more moderately than that which comes from advantage and without pain and toil. Every man keeps and loves better that which he acquires with pain and great toil, than that which comes from advantage. When one spends and damages and falls into mortal indigence, which grows and increases from day to day, we read of two housemakers, one of whom was poor and had such a large family or household that his craft could not govern nor sustain it, nor provide for the expenses. He, as a wise man, put himself to serve God continually and heard mass every day without fail. And thus, by the grace of God, he had ever of worldly goods enough.\nGood enough to hold and sustain his estate, but the other was richer than he. He worked both on Sundays and holidays. By the providence of God, they fell into great abundance and poverty, and in truth, as all work said to his neighbor, \"How fares thou? How goes thy fate? Thou workest not half the time, but thou livest and fares more largely, and hast more worldly goods than I have, who work both on holidays and Sundays continually.\n\nThe other answered him that he had found a treasure in the earth of which he was growing rich. If he would do as he did, they would all find their share. He agreed to this and went every day to the church as did his neighbor. Soon he had enough worldly goods when he began to serve and to love God. Therefore says the gospel, \"Seek first the kingdom of God, and all things shall be added to you.\"\n\nYou ought to give and be generous sometimes to thy.\nFriends, and to show yourself humble and kind towards them; but you ought to help yourself first. For as the apostle says, none should hate his flesh or his person. Charity begins with oneself, and after oneself, towards one's parents and others who have the might and power. A man may compare the rich man to the hen. The hen takes such great care of her chicks that she often forgets to eat herself, in so much that she grows lean. But when the chicks are grown and out of danger from their father and mother, they remember it not and set nothing by her. Similarly, when the rich man has nourished his children in their youth well and has often provided food and drink to gather and assemble goods for them, when they are grown and out of danger from their father and mother, they remember it not and set nothing by them. Therefore, I counsel you, when you are rich and mighty, not to give or distribute your wealth.\nIf you want to know good things for your children and parents and friends, do not have them unless you have first provided for yourself. That is, retain and hold so much of your goods that it may suffice for your body and especially your soul. If you want to know about cultivating and tending the earth and how men ought to labor and make it clean, read the poet Virgil. In his book, you will find the method for cultivating and laboring the earth. Since men acquire and obtain many great riches through such labor, the ancients devoted their care and study to cultivating the earth. But this opinion is false, for the sovereign good of this world is to serve and love God. If you want to know the power and virtue of herbs, read this poet Macer. The ancients said that the sovereign good of this world was in the health of the body, and therefore they put all their wit and study into knowing the properties and virtues of herbs.\nherbes are ordered for the health of the body, but this opinion is false /\nIf you want to know about the battles of Rome and Africa, read the poet Lucan / The ancients said that the sovereign wealth of this world was gaining good fame and renown of nobility, and therefore they put all their study into knowing the feats or deeds of ancients, and especially of Africa / These ancients were very subtle about the fate and deed of war /\nIf you want to love and have a paramour, read the poet named Ovid, the lecher / Ancients believed that the sovereign good of this world was in pleasures and worldly delights, and therefore they learned this poet Ovid, who teaches you manners for loving paramours /\nIf you want to live wisely, flee vices and follow virtues, which put all vices and sins out of a person / Furthermore, you ought to read and study in such a way that you may become sage and wise and acquire wisdom.\nYou ought to do well and profit the strangers, not only your parents and friends. It is more becoming and profitable to acquire a friend through your labor and good deeds than to acquire a kingdom or great treasure. Solomon says that it is better to acquire and concord. God makes rain fall both on the good people and on the wicked. Therefore, you ought not only to love the good people but also sometimes the wicked, and to teach and induce them to do well and give and help them in need. Misfortunes and adversities.\n\nYou ought not to inquire or know the secrets of God nor what thing is the heaven, for it is fitting for human nature not to attain to know or understand such secrets. But you must believe steadfastly without any doubt that the church believes and holds as true.\nthat thou art mortal / thou oughtest to inquire of mortal or earthly things and not of the divine and immortal things / Therefore says the apostle that none has seen or heard, nor can think, the goods which God has prepared and ordained for those who love and truly believe / For he who eats too much of honey, it hinders him / likewise, he who inquires too much about the secrets of God more than human nature can know or understand shall be oppressed before God and hidden from His glory / \u00b6 To this question, men may answer by two examples / First, it is read of a prophet who studied long to know the nature and kind of bees or honeycombs / but he could never find or know it / Second, Tulles relates in his book that a king demanded of a prophet what thing was God / Then the prophet demanded term and space for thought.\nThe prophet asked for a longer term, and the king granted him three days. After the three days had passed, the prophet requested more time, but the king only gave him three more days. The prophet then said, \"I see that you mock me, but I do not mock you. I am deeply contemplating and considering what God is, and I cannot know what that is. Now, I will answer your principal question, and I say that a potter can make one pot for his worship from the same earth, and another for his dishonor.\" Saint Augustine also says that God allows evil and wicked people to exist for four reasons. The first is that the good people seem better in contrast.\nThe white breed seems fairer and better by the black and brown breed. / The second reason is that God's justice is approved and enhanced by evil people. / For He is so full of mercy that the world would be saved / if His justice did not appear. / And if a judge should pardon and forgive all, / he would not seem just. / Conversely, if he never pardoned or forgave, / he would not seem merciful or compassionate. / The third reason is for the wicked people. / The good are revered, and therefore, greater reward or honor is ready for them. / Item, if there had been no wicked people, / our Lord would not have taken the cross. / Nor would St. Stephen have been stoned. / Nor would any martyr have been crowned. / The fourth reason is because wicked and evil people have given birth to more saints than the others. / For of Esau, who was a right wicked and evil man, / and of Ahab was begotten Elijah, and thus of many others. / Item, out of the thorn grows the rose.\n/ and yf men dyd cutte and destroye al the thorne trees there shold noo roses growe nomore / and thus by the thynge beforesayd apperith clerel\u0304y that god hath made the Wycked and euyl folke for to haue and gete vnto hym the good and feythful people / and for to shewe his myserycorde and hys Iustyce / Now thenne sythen it is so as I haue sayd to the and approuyd\nthat none may knowe the secretes of god / How myght men knowe that / that he wyl do / ne the cause why he dyd alle that he hath doon / Notwythstondyng that saynt austyn and many other / as I haue sayd haue gyuen and shewen of hit many natural reasons / And therfore thou oughtest not to enquyre of the secretes of god no ferther thenne nature humayn may knowe and vnderstonde / \u00b6 The doctours been of oppynyon and sayen that the prescyence of god bereth ne wythholdeth nothynge of nede / but that it may befalle otherwyse / And thys approueth boece of consolacion by reasons & ensaumples Fyrst he sayth that god knoweth somme thynges nedefully & naturelly for\nA man does what he naturally does, as he knows is necessary for the sun to rise in the morning. He also knows some things of his own free will, for he knows when someone will do something and has the free will and ability to do it or not. Therefore, a man does what he does, for this is how God has instituted and ordained it. The sun rises naturally, as God ordained it, and the things that ought to come naturally are necessary, but those that come by free will are free to do so or not. This can be proven by example, as the divine presence of God holds no need.\n\nSuppose there is a way that is designed in three ways, through which a man must pass. Let us also suppose that there is another man high upon a mountain who knows all things that are to come. He cries out with a loud voice to the man who is to pass by.\nWayes I devised in three / & said, \"I defend thee that thou shalt not pass through the left way, but by the right way, or at least by the middle way.\" If this man sets not back from my saying, but goes through the left way and falls into the hands of his enemies, what can he who was on the mountain do, who knew well all things that were to come, and forbade and defended himself that he should not pass by the left way? None is then cause of his harm & evil but he alone. Since he had his liberal arbitrate and free will to pass by such a way as pleased him, and also when it was forbidden and defended to him, he ought not to have passed through it, but ought to have passed by the right way or else by the middle way. Thus it appears that the divine presence of God bears or withholds none of the things that are to come, and of which men have liberal and free will to do them or not. Item there were\nSome prophets who say that a man who is born under a good planet or sign will be well fortuned, and if he is born under an evil planet, he will be evil fortuned. St. Gregory in his commentary says that many are born in this world in the same sign and planet, and in the same point, of whom some are kings or dukes, and the others are putters and wicked and evil. In response, the said prophets say that the point is passed in a twinkling of an eye. St. Gregory says and answers that, indeed, it may be so that the point is passed in a twinkling of an eye. Nevertheless, it is impossible to be born in the same point and within such a short space of time. Men see by experience that when a child is to be born, many points may pass before he is born. Therefore, St. Gregory says that this cannot be true. If the constellation were necessary cause to have occurred, the man might excuse himself from his sin beforehand.\ngod sayeng / Syr creatour or maker of al thynges ye haue gyuen to the same planette on the whiche I was borne / suche a propretee that she hath con\u2223streyned me for to do suche a synne / to the whiche I may not resyste / And as sayth saynt austyn / synne is wylleful / For that whiche is doon ageynste his wylle and by force is not synne / Wherfore me semeth that I oughte for to be escused of the synne whyche I haue doon ageynste myn owne wylle / and by the Influence of the sygne and planette on whiche I am borne / the whyche constreyneth me for to do alle that I doo / Thys oppynyon and errour is the werste of alle the other be\u2223foresayd / For yf hit were so that al thynges were ordeyned of god / that hit myght none otherwyse be / hit shold folowe\ntherof many Inconuenyentes / Fyrst by cause that synne shol\u0304d not be synne / for hys synne by the ordenaunce of god were thenne nedeful and necessarye thynge / and thus god shold haue no cause for to punysshe the synnars / Item also wele were not wele / Item god shold\nYou ought to believe and not doubt only the bodily death, for it is folly to doubt death in all times. However, you ought to doubt and often think of the spiritual death for four reasons. The first is because he who often thinks about it deters him from doing evil. The second is because men are.\nThe third is to ensure that we intend to do well. The fourth is that you desire the mortal life to have the spiritual life, which is endless. An holy man once asked the Lord to show him what death was. He heard a voice within a wood near his hermitage. The voice called to him, and he was greatly afraid. He went out of his hermitage and saw a wondrous and marvelous beast. It had the body of an ass, the legs of an heart, the feet of a horse, and the face of a lion. It had various horns and teeth of different kinds, but it always had a human voice to speak morally. The conditions stated are the effects and conditions of death. By the body of the ass, death is understood to bear all things as the ass does. It takes the soul to God if it has done well, and if it has done evil, it takes it to the devil. It also takes the body to be eaten.\nworms and riches belong to the parents and friends by the legs and thighs, you ought to understand this lightly, for now she kills a man in bombardment, and soon she kills another in France. For she leaps and goes lightly through all lands and countries of the world. By the horse's feet, understand the remorse of conscience. For as the horse is a beast fighting and battling, thus death makes the soul fight against God through the remorse of conscience, yielding to God reason for all that she did when she was in her body. By the lion's head, understand that she doubts none. For just as the lion doubts neither young nor old, nor wise, nor noble, nor rich, nor strong, nor prelate nor layman, thus death doubts no creature living. By the diverse manners of teeth, understand the diversity of dying. For death kills in diverse manners.\nUnderstand that and smite all without sparing any, be they popes, cardinals, emperors, kings, dukes, princes, and earls, and generally all who are born of woman, by that which she has the voice of a man. You ought to understand the deception and falsity of death. For sometimes she makes some to die in truth and sometimes she feigns herself to come and does not, but soon after comes suddenly, striking. Therefore, everyone ought always to live well, to the end that he may die well and without doubt and spiritually, for men ought to doubt the spiritual life and not the temporal one.\n\nThou oughtest not to take debate nor strife against any person living concerning anything uncertain, especially when thou art angry, for thine anger doth cloud the wit and courage of the man, in such a manner that he may neither judge nor see if the thing be true or not. Therefore, men ought to inform themselves first by good and ripe deliberation or they may make noise or strife.\nFor there is no other thing but a tempestuous wind which troubles and destroys the life of man in moving wars and disputes without end, by deed and by word. Against those who are angry and wrathful, there have been two principal remedies: that is to say, sweet words and sweet answers, without any response to the contrary. For, as you see by experience, the wood fuels the fire; likewise, contrary answers fuel and inflame the man who is angry and troubled.\n\nYou ought to do with good heart and hastily your expenses, that is to say, your present or gift, when the thing requires it, considering when you ought to give and to whom you ought to give. For you ought to give in time and place as the thing requires. There is a time for sowing and a time for reaping, a time for losing, and a time for winning; all things have their time. The wise man understands this.\nA man should spend time and resources quietly and without causing disturbance. People commonly say that the narroward expends more than the liberal. Therefore, it is necessary to spend often and give joyfully. You ought to be content with little that is well-gotten and flee all superfluity. The ship sails more surely in a small river than in a great flood, as in the sea. Therefore, the wise man says that it is better to have few and little things and goods well-gotten through justice and measure than to have many goods ill-gotten without justice and measure. The prophet says that the more a man is rich and set in great dignity in this world, the poorer he is in the sight of God. The proverb says that he who has little or nothing is rich, and he who is full and has plenty of riches is poor.\n\nThe wise and sage man should hide and shame himself before his fellows, to tend to those who hold many.\nYou are more blamed and shamed than all one, but you ought to chastise them secretly and not openly. The proverb says that he is false who repeats and tells the secret of his friend. Item, all that your eyes have seen, you ought not to repeat or tell, but you ought to keep it secret. I will not have you think or suppose that the wicked and sinful men sinners enjoy their sins without having and receiving punishment and correction in this world or the other. For sins are often hidden for a time, but afterward, in certain times, they are known and manifested, and also punished. If God did not punish sinners, it would seem that they should win and that they should go quite free of their sins, and that their faith should be the better therefore, or else that they should have some profit, which thing is against right and reason. None evil will abide without punishment, nor any good deeds without reward. There is none so secret a sin but that at the last it will be revealed.\nThe last one shall be manifest and known. Therefore, those who attempt to hide their sins, like David did with Bathsheba, have often been discovered. This is written in the second book of Kings.\n\nOne should not despise the weak and feeble in appearance or sight. However, it often happens that those to whom nature has denied or forsaken her forces or strengths are more virtuous and give a good counsel than the strong and mighty.\n\nThe bitterness of the mustard seed, how small and unattractive it may be, yet it has much power and virtue. First, it moderates the great humors within the body. It also helps with the bite of a serpent, with colic, toothache, and the purification of the brain. It heals and breaks the stone, and causes good appetite, and also provides comfort.\n\"stomach and helthold believed that so little and so foul a grain had such great virtues. There is found a precious stone named agate, which is black in color. This stone is of many and wonderful mervealous properties. For when it is kindled, it makes serpents flee and calms down demons or mad people, as it is contrary to the devil. If a daughter drinks of the water where the said stone has been wet, if she is a maiden, she will cry out whether she will or not. It makes the ladies' flowers come and eases the pain of the belly, and also helps women to be delivered of their birth. St. Isidore says that the said stone, kindled and set on fire, burns within the water, and whoever puts it in oil quenches it, which thing seems to be against nature.\"\ndoon many a fair day or deed is sometimes quenched in him who before was quenched,\n\nThe cockatrice is so strong and so great a serpent that there is not so great a beast nor so strong that can do it evil, but there is a little beast named mycor which puts itself into the filth, and then the cockatrice finds it and devours it. The which, as soon as she is within the belly of the said serpent, perceives or breaks the belly, wherefore the cockatrice dies suddenly.\n\nThou oughtest not to take debate or strife against thy friends nor those whom thou knowest, for often by little words come and grow great disputes and debates or great words, by which thou mightest lose thy friend in a little space of time, which thou hast acquired and obtained by long process of time with great pain.\n\nFor a little spark of fire kindles often a great fire,\n\nAlso by a little word evil uttered and said may be lost a great and good friend.\n\nThou oughtest not to enquire by.\nSorte or witch craft of that which God wills to do or has ordained to do, for God has delivered and ordained without that. Seneca says that men should inquire only about things that they can understand and comprehend. It is recorded of a cleric who foolishly sustained and said that if he was predestined to be saved, he could not be damned, and by the contrary, if he was predestined for damnation, he could not be saved. Therefore, he did all his desires and pleasures, and it happened that he was right greatly sought. Then he sent for a much wise and sage physician and prayed him to restore to him his health. The physician was right sufficient in medicine and good in theology or knowledge of divine scripture, and he knew well the will and thought of the cleric.\n\"and said to him, if you ought to die of this sickness, I cannot help you. And to the contrary, if you ought to be healed, you will be healed well. The clerk said, \"Sir, I certainly know that if a remedy is not quickly applied, I shall die.\" Then said to him the physician, \"If you believe that your life can be prolonged by the virtue of medicine and by me, why do you not believe that penance may prolong the life of your soul? The clerk, by the power of the words which the physician had spoken to him, began to say, 'Sir, I require you that henceforth you will be the physician of my soul. For by your medicine and words, I am delivered out of great error and folly. I truly believe that my opinion was false and evil. To ensure that no one doubts the truths or the judgments of judges or divines, every man ought to believe steadfastly without doubt that God can do all things, and without him, nothing can be done, however good a man he may be. How then do you believe?\"\"\nthou the sortyl\u0304eges and deuynours / For of that whyche they do and sayen / they wote not what they doo & they vsen but of euyl arte by the reuelacyon of the deuyll And that more is they shold not mowe doo no thyng ayenst the wylle of god /\nThou oughtest to knowe of trouthe that often god permyt\u00a6teth and suffreth that / that the sortylegers and deuynours maken to come / But as sayth Saynt Austyn / god suffreth hyt for to preue the / and to knowe yf thou arte stedfaste in the feythe or not / and the deuyl of helle doeth hyt for to haue and dampne the / Therfore sayen the doctours of holy chirche that alle tho that byleuen the sortyleges and deuynours been excommunyed and cursyd of god and of holy chyrche / For they been reputed and holden as ydollatres and wyc\u2223ked crysten / by cause that they attrybuen and gyuen vnto the deuyll and to nature humayn the honoure / reuerence and feythe / whyche they shold attrybue vnto god onelye / \nItem men fynde somme sortyleges that maken theyr\nsorte by herbys / by wordes and\nItem some make letters or scrolls where they paint many crosses and many words, and say that these words are the high names of our Lord. Those who bear it on them may not perish in fire, in water, or in any other perilous place. Item they make other scrolls to be bound upon persons for healing of some sicknesses. These sorcerers and wicked people, for no excommunication or cursing will restrain them from their evil and damning dealing. And you know for certain that all those who do or make such sorceries and witchcraft mentioned above, as well as those who bear it and have trust in them, and all those who sell or buy them, give or yield, sin gravely. I do not say if one gathers herbs to make some medicine, saying upon it the Lord's Prayer or the Creed, that it is deadly sin without any other sorcery.\nYou that this cursed sin of envy abounds more in women than in men, because they have less discression, and believe more easily, and are more eager to endure and forbear it. For envy properly is to have joy in another's evil and damage, and sorrow for one's own well-being. St. Augustine says that he who envies another man's goods is like him who is blind to the rays of the sun. Seneca says that there are as many torments and curses prepared for the envious as there are goods and blessings for the benevolent or happy.\n\nYou ought to be patient and strong of courage when you are falsely and wrongfully condemned, for at the end you shall be avenged. The unjust judge who judges unjustly shall not enjoy his office for long, but of his injustice and cruelty he shall be punished. Solomon says that the just cause and the good right that the simple person has for himself shall guide his way.\nwicked and unjust or unfaithful shall be punished for his iniquity and evil. He who is constant and steadfast in all his adversities acquires four goods. The first is when he is constant or steadfast, he may not be surmounted, supplanted, or overcome by all the world. And because all the world should not vanquish him who is steadfast and constant, be therefore steadfast and unyielding. The second is because he has victory over his enemies. The third is because he becomes rich therefrom. The fourth is because at the end he acquires therefore the glory of paradise, which is ever prepared and ready to receive them that have been strong and virtuous in this world in resisting the sins and vices of this world.\n\nThou oughtest not to praise nor blame thyself in any manner. For thou oughtest to leave to others to praise or blame. And not thyself. For the fools, overcome and full of vanity, praise and glorify themselves for their own deeds or actions.\nYou ought not to praise yourself for three reasons. The first is to consider the time past and find that you have done many things of which you ought to be sorry and regretful. The second is to consider and surpass the time coming and see many things of which you ought to be doubtful. The third is to consider the present time and find within yourself many vices and sins. Therefore, none ought not to desire having praise or praising themselves in this world.\n\nKeep your peace from your malicious words or curses and strife passed and gone, and do not repeat or tell them. You ought to put them out of your mind, especially when you have made peace with him to whom you had debated and caused disturbance. For it is the deed of wicked and evil people to remember and to hold in their hearts the hate and rancor of past time. Tully says that there is no.\nSomething as foul and disagreeable as making war against him with whom men have lived long in friendship and peace and concord. In ancient times, when Rome was pagan, there was a temple within Rome dedicated to the god of peace and concord. Within this temple, the god of concord was placed in such a manner that all the other idols and statues or images there had their faces turned toward the temple's entrance. And the god of concord had his face turned toward the wall. Written before him was this same word: Beneficence. And behind him was written: Ire. In sign that all men who wish to make and have peace and concord ought to put aside anger and all injuries, lest they be taken from him such goods that he should have acquired and gained beforehand.\n\nYou ought to spend and use your acquired and gained things by measure and temperately, though you have of them greatly.\nMen have expended and consumed what they acquired and saved with great labor and pain in a short time. Therefore, the decree states that what a man has acquired and saved over a long period of time is spent in a short time. Thus, a man ought not to be overly negligent or overly generous in giving, since there is a time for giving and a time for holding and keeping his goods.\n\nYou ought to be wise and prudent, and feign folly in time and place when necessary. It is supreme prudence to dissimulate folly, that is, to pretend to be a fool in appropriate times and places, for many have feigned folly for various reasons. First, to avoid human offense. Second, for vanity. Third, to show themselves free of some inconveniences. And fourth, to avoid divine offense.\nof god / \nHou oughtest to eschewe and to flee lecherye & aua\u2223ryce by cause that thy vyces and synnes are contrarye to good renommee / for by lecherye men lesen theyr syluer and theyr substaunce / men angre god / and lesen theyr bodyes therof / Therfore sayth galyen that man febleth and debylyteth more his body by losyng of a lytel of his semence or nature than to lose fourty tymes more of his blood / For they that vsen moche wymmen lesen theyr colour and becomen sone olde and feble of body / It is redde in the lyf of faders / of an holy fader whyche had nourysshed a yonge chylde wythin his hermytage that was wythin a wode / but whan thys chylde was come to age / he was often tempted of the synne of le\u2223cherye / & of fayte or in dede he wolde retourne in to the world for to haue maryed hym / wherof the holy fader was gretelye wrothe / In so moche that by the space of two yere / the sayd holy fader by good exhortacion kepte the sayd chylde fro the world / but at the ende he sayd to the holy fader that he myght\nThe young man could no longer endure and was told by the holy father that he must return to the world. The father said, \"You must go and take a wife. Through marriage, you may do your salvation.\" But before you go, I demand a gift from you. That is, you must first go to the fountain, which you know is within the forest, and there you shall fast for forty days, praying to the Lord to grant you a good wife. The young man was well content with this.\n\nHe took as much bread as was necessary for him and then went to the fountain. After fasting there for twenty days, he began to find such a terrible and horrible stench that he could not endure or suffer it. Then a wondrous and foul old woman appeared before him, dripping with scabs, from whom came all the aforementioned stench. She spoke to him, saying, \"Alas, where...\"\n\n[CLEANED TEXT: The young man was told by the holy father to return to the world and take a wife for salvation. He was to go to the fountain within the forest and fast for forty days, praying for a good wife. After fasting for twenty days, he was unable to endure the terrible stench that came from a foul old woman who appeared before him, dripping with scabs.]\nart thou my dear friend? I have sought thee long and never could find thee. Alas, she said, I have loved and desired thee more than all the men in the world. Then the young man answered her:\n\nO right foul and stinking old hag, what do you demand? I pray thee, dear one, that thou wilt lie with me. To that word the young man said: fie, fie! and spat in her face. And he said, God forbid that I have such a love or paramour so full of filth or foulness as thou art. So stinking and so foul as thou art. Then he asked her what she was and what was her name. I am, she said, lechery. It is now two years since I first began to seek that, i.e., when thou were first tempted by lechery. Certainly, said the young man, if I had known that the sin of lechery had been so foul and so filthy, I never would have returned to the world. And therefore I promise and make an oath to God that from henceforth I shall keep chastity. Then he returned to.\nthe holy father was informed by the young man of all that he had seen and heard. The holy hermit was greatly pleased and joyful and told the young man, \"If you had completed the forty days, you would have seen and heard other revelations.\" The young man continued to live in the hermitage in his weakness and reported this to the next person to add faith to it. As many jugglers do who tell tidings with sweet words to deceive the simple. For many say and tell many things which are not true. Therefore, Esop says that one should not believe all the words that men hear, for he is considered a fool who believes the words of a much-lying liar.\n\nThe reason that infidels and pagans speak such words is because there are few Christians, yet more are. Of those who are Christian, few will be saved.\nThey only those who keep the commandedments of God shall be saved, and those who believe that the holy church will be saved argue as follows: why should God have created such a great number of people if He knew and knew well that they would be damned? For there are twice as many infidels or pagans as there are Christians, and of the Christians only the good will be saved. They say that if the wicked Christians were to be damned with the evil, for one saved there would be a thousand damned and more. They also say that it is marvelous how God gives and has given so much good and riches to such a great multitude of people, knowing and knowing well that they are and will be damned. To this error, men may answer and say that it is no marvel if many are damned in comparison to those who are saved, for: it is no marvel if justice renders and gives to the sinners what they have deserved, and none ought to be marveled at this.\nYou see that the sun renders and gives its light to all the world, as well to the evil as to the good. Therefore, none should marvel if the mercy of God gives much to the good, nor if justice punishes those who rebel and are evil against God. For this reason, St. Augustine says that if God would make all evil people good, He loves better that they willingly be good, for if they are good, this will not be without merit or reward, just as if they are evil and wicked, it will not be without punishment. None can excuse himself except he will do well if he wills, because everyone has his free will and liberal will to do well or evil. The holy scripture says that God places before man two glasses, that is to say, life and death, and which of them He will have, He will have, for if he does well, he shall have eternal life, and if he does evil, he shall have eternal death.\nYou ought not to believe the arguments of thrifty folk, for they say and make many arguments, not knowing that you should not blame anyone if you sin through excessive drinking of wine, for it is not the fault of the wine but of him who excessively drinks of it. Wine, in as much as it is created by God, is good because it does much good to him who takes it temperately and in measure. Aristotle says in his book of secrets that temperately taken wine makes a man joyous and able in all things that he has to do. You ought to counsel yourself secretly to your lawful friend and fellow in affairs or deeds, when you know him to be lawful, secret, and well approved by you. Likewise, you ought not to do medicine to your body, but of him who is lawful, trustworthy, and expert in the art of medicine for your body's sake.\nA prophet says that men ought to believe their ancient friend and his secret counsel, not the new, which men have not yet approved. A prophet was once asked what he should do the next morning, and he answered, \"If I should tell it to you, how would you keep it secret and not tell it? When I cannot keep it secret but must tell it to the one I must.\"\n\nYou ought to bear patiently the fortunes unfavorable and contrary to those which come not upon you through your sins and deserts. For as much as you see that some are better fortuned than you are, makes fortune descend and fall shamefully upon them. Fortune is nothing other than nature without reason. She spares the evil to deceive and hurt them. Therefore, the wicked and evil-doing people are often more fortunately endowed with worldly goods than the good people. The wise Beda says that the good ought not to marvel at themselves, for as much as the evil.\nYou ought to have been fortunate in this world, for it does not belong to the good, according to Christian religion, to be enhanced in temporal goods. It is necessary for them to be poor and held in contempt in this world, for evil has nothing in heaven nor good on earth.\n\nYou ought to often think of the fortunes and chances that may come your way from day to day, so that you are not overtaken by unexpected or unwittingly. For all fortunes and adversities of which you have been advised, they hurt or grieve you not so much as those that come suddenly. Seneca says that the wise man ought to think continually in his heart about the fortunes and adventures that may come upon him. For the wise man says, \"I never supposed that such a fortune would come upon me.\"\n\nYou ought not to despair for the things contrary and adversive that come and may come to you, for you ought to have and retain in yourself good and steadfast hope until the time of your death. Every man ought to do this.\nTo have good hope when one is in the article of death, for living eternally in the glory of paradise; despair or wanhope is prophetic and good to the enemy of hell and contrary to all reason. For the man who dies in despair shall never have pardon nor remission of his sins. And thus, though your works or deeds do not go according to your will, and though fortune be contrary to you, you ought not therefore to despair, but to have good hope that God will give you enough goods in time to come. For those who have no fortune nor adversities in this world are not beloved of God.\n\nOnce, Saint Ambrose was traveling toward Rome and lodged with a host. He asked the host about his estate. The host answered that he was very rich and well fortuned, and that he had never had any misfortune or displeasure in this world, but had always been in good prosperity of body and goods, and that his goods had increased and multiplied.\ndayly and things come to him at his pleasure, and then, when St. Ambrose understood this, he was greatly embarrassed and in great doubt why he immediately said to his servants, \"Let us lightly depart from here,\" for God is not here, and by chance you might be taken with him in his riches and sins. Then, as they were going and were not yet far from the house of the said man, the earth split open and swallowed the said man, his goods, his wife, and all his men. Then St. Ambrose turned to him and said, \"Behold, my brother, how God pardons mercifully to those to whom he sends and gives adversity in this world, and how he punishes cruelly those to whom he gives no adversity but all prosperity. It is said that there is still, in the same place, a pit in mind and memory of the said miracle and example.\"\n\nYou ought not to leave the thing that you know is present and profitable and necessary, especially when fortune is favorable to you.\nAnd when you are in good prosperity, for after this good fortune which you should leave and forsake, might come an opposite and contrary evil fortune because of which you might be deprived of all your goods. Therefore you should never recover that which you left and forsook. The common proverb says that one ought never to put at their feet that which they hold with their hands. Lucan says that all delaying and negligence ought to be set aside. Negligence lets go of everything which one might have forthwith if they do not neglect it, and he says yet that all that you may do this day, you ought not to defer until the next morning to do it. For when the man is in his good fortune and prosperity, he acquires many friends. Therefore the wise man says that when you shall be rich and well-fortune, you shall have many friends. But when fortune is contrary to you, you shall be left alone.\nYou ought to think and attend to the things present, past, and future, for you ought to follow him who observes both parties - that is, the things present, past, and yet to come. St. Augustine says, as in the person of God, \"O man, if you displease and know yourself, you should please me; but because now you will not look nor know yourself, you please me and displease yourself. For the time will come when you will displease yourself and me also, when you will be judged by me and by yourself for your sins, when you will burn in the fire of hell.\" Seneca says that the wise and prudent man ought to dispose and order the three times. He ought to order the present time and take heed of the time that is to come, and keep in mind the past time, for otherwise he will not go well.\n\nYou ought to be temperate and measured in all things, to the end that you may be stronger.\nBoth of body and soul are to resist vices and sins for a little thing you ought to do for your delight and pleasure, that is to eat little food and drink little, and to be seldom lecherous and avaricious, because all excesses are contrary to the salvation of your soul, but you ought to do many things. You ought to beware and temper yourself of overmuch food and drink and flee all worldly desires and do all things agreeable and pleasing to God. Seneca says that by voluptuousness and excess come four evils. First, because excesses cause many sicknesses, both of body and soul, and at the end follows death. The second is because they hinder and weaken a man in doing his salvation. The third is because by excess men forget all benefits or good deeds. The fourth is because they lead a man into the pit of hell and to eternal pain or without end.\n\nYou ought not to despise the judgment and sentence of many.\nother when they are wise and prudent, for you may not, and ought not, please everyone if you will displease some. For if you please and displease every body, you should be held a fool, for he is presumptuous and cursed by all the world and reputed the most foolish of fools, who displeases all men and will not have friendship nor please anyone but himself alone, willingly returning and displeasing the sentence of many wise and prudent men.\n\nYou ought first and principally to think upon the cure of the salvation of both your soul and body, for you are the cause of your sickness and not the time. Fools are those who blame and reprove the time, saying that the time is the cause of their sickness, their fortune, and their sin. Some say that the time is now evil and perilous. Certainly they do not know what they say, for no time is evil in itself. The Anglican prayer book says seek first the kingdom of God.\nYou ought to have all things necessary for you, and profitable for the salvation of your souls. Secondly, you should seek the safety of your body, that is, be of good rule and temperate in all things. Seneca says that excessive food and excessive drink bring many sicknesses. The physicians also say that the mouth, that is, excessive food and drink and making of excess, sleeps more people than the sword in battles.\n\nYou ought not to retch, nor think on such dreams that you dream, nor add faith nor believe in them. For you dream often, and the mind is inclined to desire and crave waking when you dream, because it seems often that one sees in his sleep what he did see when he woke. St. Gregory says that there are four kinds of dreams. The first comes from excessive affection one has for the thing one dreams about, and to such dreams none ought to add faith or belief in any way.\nThe second comes from conjecture or imaginative thinking and illusions of the devil, and such dreams cannot be avoided. The third comes from divine revelation, and to this dream, men ought to add faith and believe it. The fourth comes from the desire of the thing that men have seen waking, and concerning this dream, it is said that men ought not to reject it nor add to it.\n\nIf you want to flee vices and sins, you ought to keep these commandments, which are of right canon approved and from the holy scripture. Therefore, every person who wants perfect knowledge of the commandments of this book ought to keep and retain the commandments that follow, for they are agreeable and profitable to all who want to lead good lives and flee vices and sins. Every man ought to note and retain them in their mind and write them down.\n\nYou ought not to cease learning and teaching these commandments. The man who does this.\nWithout doctrine is like an image of death, and therefore if you keep not the commandments of this book, it shall be your damage, not his who made and composed them. Know therefore that you ought not to cease from learning until you are perfect in them. Seneca says that it is better for the old man to learn in his old age than to be ignorant of that which he owes to know. He says that the man without doctrine resembles and is likened to an image of death, for just as it is separated from natural life, so it seems that the man without doctrine is separated from all virtues and filled with all vices and sins. Therefore, none should excuse him from learning that which is necessary for his salvation, whether he be old or young or of whatever age he be, for it is better late than never.\n\nYou will acquire much profit if you keep and retain these commandments well, but if you disdain them, there will come evil upon the man. If you do not keep them well.\nYou ought not to be harmed by this, as I am only a writer of these commands, but it will be your own damage and no one else's. Many evils and inconveniences will befall you if you do not keep these commandments well. For first, all curses will come upon you in fields and possessions, and in all temporal and spiritual goods. Item, the fruit of your body will be cursed, and all your land and goods also, but to the contrary, if you keep them well, all blessings and goods will come to you, and you will be blessed and praised in the city and in all goods, both spiritual and temporal. The fruit that issues from you will be blessed, and also the fruit of your land and all your goods. Item, God will send from his treasure in paradise, that is to say of heaven, rain to moisten the earth.\n\nYou ought not to react or pay heed to the words of the wicked, especially when you live justly and holy.\nFor it is not within our liberal arbitration to please or make peaceful the evil tongues, and therefore thou oughtest not to have charge nor to reproach thyself for whatever they say concerning the for they speak evil more than good, and do more harm than good. According to right canon, the evil people harm the good in fourteen ways. The first is in taking the goods from the church. The second is in making it difficult to give benefices and ecclesiastical things. The third is when they take goods from their parents, that is, from their father and mother. The fourth is when they do some willful thing that brings harm and evil. The fifth is when they give nothing to God and to the holy church. The seventh is when they let and vex their Christian brother willfully and in deed. The eighth is when they encourage some person to do evil. The ninth is when they seek and purchase the loss and death of young children. The tenth is when they cut down [something].\nmember - that is to say, when they harm some of their parents / The eleventh is when they take the benefits from others / The twelfth is when they do something whereby some other may be brought to death / The thirteenth is when they hate their Christian brother / The fourteenth is when they give counsel of death /\n\nYou ought to keep secret the blame and misdeeds accused of some case and that you be called as a witness against him / to speak the truth / but when you are compelled to swear / you ought not to swear for his sake / nor to dishonor and blame yourself / The wise man says in this manner / how can it be that Socrates and Plato are my friends / Nevertheless, I love truth more / for over all things you ought to love truth /\n\nYou ought to eschew sweet and friendly deceitful / As those who speak sweetly sorrowfully and sighing / but if they are virtuous / you ought to hold and approve them / For simplicity having fame or not.\nReputed to say ever truth is evil; therefore, men ought to avoid them. You ought to flee and avoid idleness and slothfulness, the mother of all sins, empty of all good and filled with all evil. For when courage languishes and is abandoned to slothfulness, it consumes and destroys the body of the person. Furthermore, he who is slothful to do spiritual goods is the worst of all. It is reported of a slothful man who reproved an abbot for setting and making his religious or monks to work, and said, \"Why make you the goods to be labored, which come without labor by those who serve and love God?\" Therefore, the Lord said to Mary Magdalene that she had chosen the better part when her sister Martha reproved her, because she did nothing but pray and hear God and be in contemplation. Then the abbot took the said man, who held himself so devout, and made him a monk.\nbe seated within a fair oratory and devout, and said to him, \"You are so spiritual that you can live without working. Be seated and devout in this oratory, and then, when the hour of none has passed, you began to be hungry and listened to see if the abbot would call you to dinner. And when the time for supper was coming, he asked the abbot if the brothers had eaten any food that day, and said that he was very hungry. The abbot said, \"You say that you are spiritual; those who live spiritually have no need or care for our meals. We labor to have our living and food.\" Then he began to cry for mercy to the abbot and began to repent. The abbot said, \"I see what you need. Certainly, you have a debt to Mary Magdalene and to Mary Martyr, that is, you must work and do some labor to obtain your living.\"\nYou ought to have contemplation and pray for the eternal life, and thou must also take rest and find solace and joy in thy works or operations or in some other labor. If thou art temperate in all thy operations or works, thou shalt bear more patiently and more lightly within thy courage and understanding the factions and the pain of thy labor. For all things have both their time and place, and thou seest by experience of the bow that when it is ever bent, it is married and spoiled. Likewise, the man may not be in travel and pain ever. Therefore, Aristotle says that men have sometime and ought to have corporal or bodily recreation, as well as labor, spiritual or corporal.\n\nThou oughtest not to scorn or mock the factions or deeds of others, that is, whatever person thou seest who is evil fortuned or accused or judged of some vice. For by adventure the time shall come that by such a case and circumstance, thou shalt be in a similar situation.\nexemple they myght mocque and scorne the / and men wold saye / thys felawe mocqued and scorned suche one now late of his vnfortune and myserye / & now he is falle in to gretter vnfortune and myserye than he which he mocked was in / for it is sayd comynly / that he that mocqueth other shal be mocqued / & thus none may ne oughte not to scorne the dedes of other / For he knoweth not what thynge shalle to hym befalle / For the sentence is Iuste and resonable / that he that mocqueth and scorneth other / shal be a the ende scorned and mocqued /\nTHou oughtest wel to note and to wryte in to thy boo\u00a6kes / that is to wete in thy wytte and mynde / the fyrst fortunes and good aduentures that come to the & to kepe and encrece them in suche manere that thou mayst not haue no blame nor repreef by them / that is to wete that whan thou arte ryche thou oughtest to dyspende and gyue of thy goodes by mesure / to thende that thou be not reputed for auarycyous / ne no nygarde / and also yf thou gauest of them to largely thou\nYou ought to fall into poverty and everyone should mock you, and men would say, as the common proverb goes, \"He has done so much with his two hands that he has come from the greatest to the least.\" Therefore, you should keep measure, and your goods will ever increase and multiply from better to better.\n\nYou ought to be generous and giving at the end of your days to your friend and not be stingy, that is, when you have enough and your riches are more than your estate needs to be held. For you ought to give and depart some to your parents and friends, and do so with alms to the poor members of Jesus Christ. Saint Ambrose says that if you do not give food and drink to him who dies of hunger if you have it, you yourself kill him and are the cause of his death.\n\nYou ought not to despise the counsel of your servants if it is profitable and useful, nor also the wisdom and.\nYou ought to consider the counsel of no one who proves useful to you and is worthy for you and for your fate, though you be a great and mighty lord. Seneca says that you must consider that your servants are men like you and necessary for you to have servants to serve you. Therefore, you ought not to despise their counsel when it is profitable and useful, but you ought to hear and heed them sweetly and use their counsel when it is profitable and good. For often those who are humble have greater gifts of wisdom and are wiser than those who are proud and exalted and seated on the high chair in audience.\n\nYou ought to be content with what the time gives to you. However, it be that you have not so much of good as you had before. Therefore, you must refrain and leave some of your estate, and unjustly take the goods of others, and by so doing, you ought to be content with what you have of the present, and hold your estate after your.\nRent and revenue, and to render graces and thanks to God, notwithstanding that you have not so much of rents and possessions as you were accustomed to have, or of merchandises if you are a merchant. The goods of this world are variable; now one is rich, and now you are poor. Socrates says that there was a man who complained to him because he was poor, and asked him for counsel. Socrates answered:\n\nIf the goods that you have are not sufficient for your estate and for your living, govern yourself by such means that you are sufficient to your goods, and so you will be content with your estate. Do as Job said: \"God gave and God has taken away from me. God be thanked for all.\" For it has pleased Him so, and thus He has done it. Therefore, everyone ought to be content with that which God gives him.\n\nYou ought not to take a wife nor covet her for her dowry, nor for her riches nor her nobility, but you ought to:\nYou ought to choose and take her for her virtues and good conditions, and for the cause of her respectable and honorable lineage or kinship. Specifically, when she has a good mother. Daughters often follow the condition to put her out from your fellowship, and you should know, according to right canon and civility, that you ought not to leave and put her from you except for adultery. For know, you that it is the sovereign gift of God to have a good and lawful wife.\n\nYou ought to learn by example of many wise men what diligence you ought to do. First, you ought to flee and shun those who have shunned and fled, for the lives of the other strangers who have preceded us must be ruler and mistress of all our deeds and governances. That is to say, you ought to consider how many have come to great worship and perfection by ruling and governing them wisely, and how many have come to great misery by their evil leading and governance. And because the fates or deeds of\nThis world is variable and difficult to know; therefore, you ought to think and think again about what you will do, and consider how similar cases are dealt with by ancient wise men. In doing so, you will come to know which knowledge is profitable or chargeable.\n\nYou ought not to demand a man's fortune, but his life. That is, when you wish to acquire a good friend and a lawful companion, you ought not to demand whether he is rich, noble, or powerful. Instead, you ought to demand whether he is of good living and prudent. For by science and wisdom, men can recover from the failures and deceptions of fortune. Fortune gives to some for a long time, but then takes it away within a short space of time. However, science or skill lasts and endures until death. For none can take it from him.\n\nThe philosopher says that there are four kinds of people who do not keep true love. The first is the cruel.\nA man and a deceitful one, for he asks for nothing but hatred of falsehood and strife. The second is deceived, the third is the child, for one loses his love for an apple. The fourth is the common woman, for he who seeks to give most to her will have her love. But true and faithful love endures ever, both in adversity and prosperity, between two good and lawful friends.\n\nYou ought to prove and test if you are strong and virtuous enough to accomplish and do what you propose to do or have begun to do, and how you should lead it to a good end, so that your labor, that is to say, and that you do not bow under it, for you should leave all that you had begun if you cannot perform or bring it to an end. Every man should mock the one who begins things that cannot be performed or brought to an end. Esop says that he who thinks he can and knows.\nmore than his faculty and nature require / all that remains unperfect in him is nothing /\nYou ought not to hold your peace about / what you know is unjustly done and without reason / for if you know something against the law, or against the common good, or against a particular person, and manifestly so, / for if you keep it secret, men should say that you were a party and consenting to the deed or action, & it would seem that you should love injustice more than justice, inasmuch as you should hide the vices of those people and spare to chastise them & recall their misdeeds & wickednesses / I say not but that you may admonish them with fair words or recall or tell their sins & misdeeds /\nSt. Augustine says, suppose you do not think it evil to recount and to judge the sins of others / because if you were to hide them, you would be half the cause of their damnation.\nYou ought to request help from the judge when the law is sharp and excessively rigorous, that is, when you are accused of some particular offense and the law is rigorous against you or when men wish to do injustice to you. You ought to request and humbly beseech the help of the judge, for the judges will and require that they be governed and interpreted to the benefit of the one who has wronged. The judge may moderate his office the laws when they are excessively rigorous, for it is better that the judge be reproached for being overly merciful or overly compassionate than for being excessively cruel and rigorous. Nevertheless, the laws approved by right canon are good and true. Notwithstanding, they may seem untrue to him who is condemned by them. Furthermore, every good judge in his office may moderate them slightly. You ought to suffer and endure patiently the penalty that you have deserved, and to the penalty to which, by good right and justice.\nthou art condemned / For surely that thou knowest thyself guilty / thou oughtest to be thine own judge and to condemn thyself / Boethius says that the evil and wicked people ought to go and present themselves before their judges of their own free will and humbly request punishment for their vices and sins / For it is better that the malefactor judges himself than that another judges him / and this is what the apostle says / If we are judges of ourselves, we shall not be judged by Jesus Christ / as did the sons of Israel / who said that / we suffer / we suffer justly / For we have sinned against our brother\n\nThou oughtest to read and study many things / and withhold the good and flee the evil / for it is good and profitable to know both good and evil and many other things marvelous / And for this cause none ought to be curious about the lore and doctrine of these poems, which are full of fables and lies / Valerius says that by special\n\n(Note: The text appears to be a mix of Old and Middle English. I have made some assumptions about the meaning of certain words based on context, but it is possible that there are errors or misunderstandings. The text also contains some abbreviations that have been expanded as best as possible.)\nthe yonge children ought to flee the doctryne of the poetes / by cause that they byleue of lyght al that they heren or seen / and therfore thou oughtest to studye of al scy\u2223ences & to withholden in thy mynde the good & flee the euyl / \nTHou oughtest to be temperate in wordes and to kepe thy self fro ouermoche talkyng at the table emonge them that eten and drynken / for thou oughtest to be temperate in speche / to the ende that they sayen not that thou arte a lyer & a tydynges maker / specyally whan thou wylte be holden and reputed for humble curtoys & gracious / of this thou hast experyence of the labourers rustycal / whan they been at a tauenne they make so grete noyse that none may endure by them / for to haue soner doon often they speke all togyder in suche manere that they wote not what they sayen / ne what the other sayen that are wyth them / The wyse man sayth that\nnone ought to stryue ageynst his frende whan he eteth or dryn\u00a6keth / ne to blame hym whan he is ioyous and mery / Therfore euery man oughte\nTo keep yourself from excessive talking as you eat and drink. You ought to speak to the point when it is time. You ought not to doubt your wife's words when she is angry, for women are of such condition that the more they show themselves angry and weeping and signing, the more strongly they enforce and entice you to deceive you and take you in their grasp. A woman ought to be subject and showing her sweetness to her husband, and she should show her fault by sweet words. Secondly, when she will not be chastised nor amend herself with sweet words, you ought to strike and chastise her with a good staff. But always you ought to keep yourself from the subtleties and deceptions of your wife when she is evil and a shrew. For the holy scripture says that there is no head so evil nor so perilous as the head of a serpent, nor is there any evil anger.\nA woman, being bold and daring to do what she thinks, and cunningly letting some things slip, is most wonderful and marvelous when she is angry, most pitiful when she is good, and without wrath. We read that a woman, because her husband quarreled and became drunk, and as she thought and intended it, she did and performed it. Then, when she had given him this drink, he became a fool, not knowing what he did. She then embraced him, and afterward ran to a monk and began to call and cry out, as if she were mad, saying, \"Alas, for God's love, come to my aid and help my poor husband who is dying and has lost his speech as of now. When he was in good health, he asked for nothing else but to become a monk, and I, on the other hand, had...\"\nI vowed chastity and yet I vow it of the present / I will not let her lightly come and put on him the habit of religion / to the end that he accomplishes his vow and that he dies religious / Then the monks came there and made him a great crown / and after they put on him the habit of religion in the best way that they could / For he could not speak or know any living person / And then, when the morning came that his drunkenness and madness were passed / he beheld himself and was altogether abashed when he found himself in a monk's habit / nor knew who had put it on him / nor made him such a great crown / Then his wife said to him, alas my right dear husband, whose madness this was / are you not remembered how last night you were made a monk when you were in your great madness / you know well that it is long since you made your vow to God to become a monk / Therefore I have sent for the monks who have ordained you as a monk / and to the end that I neither let nor prevent your vow and your salvation.\nI have promised and vowed to God chastity, in such a manner that I must be altogether poor and lost in this world. These words greatly abashed the poor husband, and he said to her that he knew nothing of what she said, nor had any desire to become a monk. He wanted to take away that habit from her. Alas, said his wife, how are you so bold and hardy to put your habit away from you and break your vow? You will damn both me and yourself. For I will gladly let you know that never will you have fellowship with me, for you are a true monk. And God forbid that I lie with any monk. Moreover, you know well that if you leave your habit, the whole world will mock and wonder at you, and every one will say that you are a deserter. And the whole world will flee and avoid your fellowship because you are cursed. She preached him so much and with such fair words that he entered the order and religion, and gave her all his goods.\n\nThou oughtest to dispense.\nThou oughtest to give thy goods in measure, without making excess, so that men do not say thou abusest them. Moreover, thou oughtest not to be negligent in keeping the middle way. For when goods fail, many evils often follow. Therefore, every man ought to keep himself from consuming and dissipating his goods foolishly. First, spiritual goods are disparaged, and the saints of paradise are set aside. Secondly, they are shameful, as one demands the bread of God that men give for His sake. Thirdly, by poverty they commit many sins, such as theft and many others.\n\nThou oughtest not to doubt death for the pains that follow, that is, that thou must endure the world as thou dost not doubt death, for though she is not good, that is, not reputed as good, nevertheless,\nShe is the end of all evils and mysteries of this world. It is seemingly true that death is good for the wicked as well as the good, for by death the wicked cease their continuance and making of sins. Therefore, death is good for them and profitable. But she is better for the good people, as the Psalmist says, who says that the death of saints is right good and right precious.\n\nThou oughtest to bear and to suffer debonairly the words of thy wife, when they are profitable for thee or for others. For it is against right and reason to keep no peace, but always, though thy wife be accustomed to lie, when she speaks the truth thou oughtest to excuse her benignly, and when she speaks evil, thou oughtest to chastise her sweetly and to say to her friendlessly that she should keep herself reputed of no value. Nevertheless, when she speaks her mind and gives thee counsel forthwith without thinking beforehand, that she ought to say, men find it often good and profitable.\nThou oughtest to love thy father and thy mother with good and true love, without any feigning, for it is a great offense to anger one's mother when he will be good and be beloved by his father. He that shall do evil to his father or to his mother, in the end it shall displease him and he shall die poor and unhappy. The gospel says that if thou wilt live long on earth thou must honor and love both thy father and mother, or else it may be exposed. Thou oughtest not to anger thy mother, that is to say, the holy church, when thou wilt be good and be beloved by thy father, that is to say, God thy creator, who is the father of all. It is one of the principal commandments of our law, that is to say, thou shalt worship God thy creator, thy father, and thy mother, after the first commandment that says that thou oughtest to believe and love one only God. Thou oughtest to covet and desire others to lead good and sure life and keep thyself from falling into sin. Thou oughtest to.\nYou ought to use all your might to flee all vices and sins which are contrary to good conduct and the cause of the damning and losing of both body and soul. For no thing should anyone leave himself to be overcome or surpassed by sins.\n\nYou ought to keep and have in mind the commands I have mentioned before, for if you consider them well, you will find in them some things that will be beneficial for the governance of both your soul and your body. And what you ought to do and follow, and what you must flee and shun, for in the place where vice and sin reign and have dominion, virtue cannot abide in any way, because they are contrary.\n\nYou ought to despise the riches of this world if you want to be truly happy and live, for to acquire the glory of paradise, which is eternal, those who have the most of it are ever the poorer and more.\nAugustine says that the avaricious are less content and happier than others, according to the gospel. If you want to be perfect and happy in this world, go and sell all that you have for God's sake, and give it to the poor members of Christ. Augustine states that the avaricious can never have satisfaction, as they desire more and more and are never assured, for they fear continually. Augustine also says that the avaricious doubt the four elements. First, they doubt water, lest it drown their merchandise. Second, they doubt fire, lest it burn their houses and possessions. Third, they doubt the earth, lest their fruits perish. Fourth, they doubt the wind, lest they be prevented or hindered from doing their merchandise. They also doubt all people, lest they steal their goods. But those who hate riches doubt nothing except God their Creator. You ought to be content with.\nGoods and profits that nature and the course of time give to us, if you are content and have sufficiency, the goods and profits of nature will never fail to us. For you ought not to require or demand of God, but that which is useful and profitable to you, for human nature Boethius says, is contented with little. Therefore we ought first to desire and demand from God spiritual goods. For he who has spiritual goods ought to have hope and steadfastly believe that he shall have enough of temporal goods. For it is seldom seen that the just one decays or has need in such a manner, but that he has ever enough to feed and sustain his natural life. You ought not to say that fortune is blind, for it is nothing of the kind. But as the wise man says, you ought to have power in times of need.\nHabitually, when you are full and rich, you ought to keep and spare some goods for the time yet to come. Boethius in \"The Consolation of Philosophy\" states that fortune is nothing but what people imagine and suppose it to be. Therefore, when you foolishly misconceive, you ought to love money only for the sustenance of your life, that is, moderately, and buy that which is necessary for your corporal life. No holy or just man ought to demand anything beyond what is needed and necessary for his substance and corporal life. And they should not behave like those who amass and hoard great treasures, which they make their gods and idols. For as the scripture says, \"Avarice is nothing other than the servicing and worshiping of idols.\"\n\nWe read about an avaricious man who had much gold and silver.\nOn a day, he took his treasure and laid it in the middle of his chamber on a fair cloth, and called to him his wife and his son, and showed them his treasure. Afterward, he made them leave the chamber and shut the door. But his son held him back at the door and looked through a little hole into the chamber. There, he saw his father kneeling before his treasure and saying, \"You are my hope, my glory, and my refuge. I demand and require help and support from no other god but you.\" The man, saying these words, lay down beside his treasure. Among all the pieces of gold, he saw one that was fair and bright. To it, he said, \"You are very fair. I suppose and believe that you are good enough to eat.\" He took and ate it. Again, he saw another piece of gold that was greater and fairer than the one before. He took and ate it as he had the other. He also saw another, greater than any before.\nBoth of them before mentioned and fairer, which he supposed to have sworn, as he did the other; but because it was over large and thick, it choked him. And after, his soul was put and buried in hell, and was found dead upon his god, their creator, and more than their bodies and fowls.\n\nYou ought to medicine and do to be medicined your body when you are rich and mighty, to keep your body in good health; for the rich man has his riches and his silver to his will, when it pleases him; but he has not his body nor his health nor himself at his will.\n\nWe have an example of a rich man who preferred to lose one of his eyes than to give a florin to a physician to help him. And on the other hand, it is found that many one would rather die than they should give one penny for the health of their bodies to medicine them. And this is what the wise man says: \"If you are evil and contrary to your own self, how will you be good toward the other strangers?\" Therefore, it appears.\nThe careful auctioner has no charge or responsibility towards themselves, though they possess many worldly riches, / you ought to bear and endure the correction or chastisement of your master if you wish to learn well, / similarly, when your father is angry, you ought to hold your peace and answer humbly and do his commands, / for by your sweet words and meek answer, you shall appease his anger, / for the common proverb says that sweet words restrain great anger, / and if you have at some time suffered the beatings of your master when you were learning, similarly, and even more reason ought you to endure and bear, the words of your father when he is angry, / the philosopher says that there are three persons to whom we may not render or yield the goods that they have done to us, / first, to God, who has given to us our being and rational soul, / which we ought to love and revere because He has made and created us when we were not.\n\"again when we were lost / and has given to us witte and understanding / for to discerne the good from the evil /\nSecondly to the master that learned and taught the science and doctrine / For for all the treasure in the world holds not more by me neither wisdom nor science /\nThirdly to thy father & to thy mother which have given unto thee thy being & all thine whole members natural / who were he that should more by one eye or one hand / who should be he that should more by science / or who should be he that should mow save it but only god thy creator / all the treasure of the world should not do it / & therefore none should not render or yield the wealth that these three persons before said have done unto us /\nThou oughtest to do things profitable and useful and to flee them that are unprofitable / contrary and without profit / For it is folly for to do thing that profits nothing to thee or to other / nor of which men have no hope of some profit / in time present / nor for to come / Item it not\"\n\nCleaned text.\nYou ought not only to do things that are profitable, but also to the benefit of others. You should give to him who asks and requires of you, if you have it and can do it according to your ability and might. You ought to give acquired and obtained things of your own. None may lawfully give evil things. And if you give justly of your goods, you will be a partner in the winning and profit, and will be rewarded for it before God your creator in the other world, and possibly in this world as well.\n\nThere are some simple-minded people who believe it is well done to rob a rich usurer to give to the poor people. Such thought is wicked and devilish, and they do not do well by it. For though they give all that they rob from the rich, yet they commit more sins than almsdeeds, as witness right canon and the holy scripture. Therefore every man ought to give of his own and proper goods justly and lawfully.\nYou ought to examine and inquire the truth of doubtful and suspicious matters in all your works and deeds, for you ought to know the certainty or you will proceed further, and ought to see and look what may follow. For often the things of which men doubt not, and of which they have no charge or reason to know the truth or to what end it may come, can sometimes be quite harmful and bring many inconveniences. Evil advice has often caused pain.\n\nYou ought to be sober in food and drink if you wish to avoid the sin of lechery, especially when you are inclined and abandoned to the said sin, for the mouth is easily tempted by the belly. Therefore, you ought to keep your mouth from excessive wines and meats so that it is not the cause of your sin. When you are:\nencountered with the aforementioned sin, you ought to fast and imagine all ways and means to chastise your flesh from evil desires, which lead to many evils. You ought to fear the man more than any other beast living, though you may have planned in your mind to doubt all other beasts and believe they do no harm, yet you should always doubt the man more than any other beast. This is because the man is made and formed in the image and likeness of God, and also because all beasts were created for the service of man. Furthermore, because man possesses within himself more knowledge, subtlety, and caution than any other beast, Saint Augustine says that God created man rational first, to enable him to understand the sovereign good that his Creator had done for him and to serve and love Him with all his heart and mind, so that he might attain the enduring glory of paradise. You\nyou ought to learn and acquire science, for God has given wisdom and understanding to do so. If you have wisdom and sense within you, you will be reputed and held for strong and worthy and valiant. Therefore, says Solomon, wisdom and sense are more worthy and more profitable than the strength and valor corporal. For the prudent and wise man is better worth than the man strong and valiant in his members, and therefore you ought to learn science to temper and moderate the corporal might. You ought to demand counsel and help from your friends when you fall into some fortune or need, to the end that they comfort and counsel you in your misery and fortune. For there is no better medicine than the good and faithful friend. For as the medicine is useful and profitable to heal all sicknesses, thus a good friend is good and useful for helping and comforting his friend in his fortune and tribulation. And there is nothing that\nMen ought not to hate so much or have anger and irritation more than him who feigns and shows signs and tokens to be friendly. They ought to love a false friend better than gold or silver or other worldly goods. It is found in the scriptures that there are three kinds of diverse friends. First, some are worldly friends because they love the vanities and iniquities of this world. The second are friends of the devil, for such friends love only to do evil. The third are friends of God, because they love God and observe and keep His commandments.\n\nThou oughtest not to sacrifice to God of dumb beasts, nor have hope in the dead things which made sacrifice to God of dumb beasts. For they had in this all their faith and belief.\n\nCertainly, it is greater folly to have hope of salvation for the love of some creature than alone in the death of Jesus Christ, thy Redeemer. For no sinner ought to suppose to have pardon.\nThe remedy for sins is through death other than only by the death and blessed passion of Jesus Christ. It is read in the holy scripture that the ancients erred foolishly and had a foolish opinion. They slew various beasts which they offered to God, and believed that by the death of beasts God gave them pardon. And you ought to know that such foolish ceremonies that the ancients made have been put down and set aside by the new law of our redeemer Jesus Christ. And by the death and passion of Jesus Christ, all such errors have been abolished. You ought to dispense your goods by such a manner that men do not say that you are niggardly and covetous, that is, in doing alms, and with whom it is expedient to dispense and to give. What would avail a great treasure or a granary full of wheat or a cellar full of wine, if it were so that\nYou shall not take or give some of it [this] to yourself or to none other, certainly all this should allow nothing new, but should be letting and chargeable both to your soul and to your body, and you should be blamed and displeased by the world. For every man should say that you were a niggardly one who should die poverty-stricken beside or near your goods. St. Jerome says cursed be all those who live only to amass and assemble worldly riches, which are soon passed, and of little value, and by which they end up eternal damnation.\n\nIf you want to have and keep good fame or reputation in this world, you ought to flee all vices and sins, for the evil joys and worldly pleasures have often been the cause and the material for damnation perpetual. The wise man says that a good reputation and good praise is better than all the riches and treasures of this world, because the good and famous name endures.\nThough you ought not to mock and scorn old age, that is, the old and ancient people, though you be wise, and God has given you wisdom and understanding to rule and govern the wise. For as Job says, wisdom comes and grows in man in a short time, but prudence comes and prolongs the experience of the wise man. Every old man has commonly the manners and countenance of a child, therefore men ought not to mock them, but you ought to learn some craft or some science to show yourself prepared for fortune, which suddenly departs and goes from us. But your craft or skill will never leave you until the time of death. But if by fortune you lose your worldly goods, by your craft or skill you might recover and get them back. But if you had neither skill nor craft at all, and fortune were against you, you would have to endure poverty and misery and might fall.\nin many inconveniences and perils, both of body and soul / It is said in a common proverb that craft is better than the sparrowhawk. Craft and science avoid great hindrances and take the man from great misery and danger. Thou oughtest to hold thy peace and note and set it in thy understanding, for by the words of the people thou shalt more understand and know their craft and prudence, and condemn them by thy mouth and words. For commonly every person says and speaks as he thinks. The good person says never but well, and the evil and wicked says ever ill. Therefore, by the words of the people, men know their conditions whether they be good or evil. Thou oughtest to exercise and follow the study, even if thou hast the art and science of many things. Just as all crafts, which are used daily, make the hand able and ready to do the said craft, in the same way, by frequent studying and haunting the study, thou shalt become proficient.\nthe clerkys / men able them in what someuer scy\u00a6ence that it be / & they acquyren the vsage of al artes & scyen\u2223ces for to vse & studye them often / For hit is moche better to haue the arte or the experyence of somme scyence or crafte / \nthan to haue the scyence withoute experyeence or vse / what shold auayle to the thy scyence or thy crafte yf thou canst not vse & helpe thy self therwyth / and thou oughtest to studye in suche manere & so longe that thou mayst gete and acquyre the experyence & vse of the connyng or crafte of the whyche thou purposest for to helpe thy self / \ntHou oughtest not to haue cure ne retche for god / for none may knowe suche thynges / but by deuyne reuelacyon / For he that can dyspreyse this lyf mortal and do good werkys / and to kepe the commaundementes of god / doubteth not the dethe / & he gyueth not force nor retcheth not for to knowe his fortune / ne whan he shal deye / For he setteth alle in god hys creatour whyche knoweth alle thynges / The wyse man sayth that the naturalle\nThe death is nothing but the coming out of a prison, to come into houses. It is the end of all exiling and banishing, to come into fragrance and at liberty. It is consumption and end of all pain and labor, to come to rest of life. It is shunning of all evil, to have all goods. Death is dispossession and acceptance of a great and heavy faring, to go and return to his land, that is, to the glory of paradise. Therefore, no one should doubt the natural death when he is of good living, and that he keeps the commandments of God his creator and maker. But of the death eternal, all is the contrary. Every man ought to doubt it above all things.\n\nYou ought to take and learn your science and your government from the wise men. Afterward, you ought to teach the ignorant good conditions and good doctrines, that is, how they ought to rule and govern themselves, and how it is good for that.\nLearn of every man; nevertheless, the science and doctrine of wise men is more profitable and better than that of others. When you have learned well and received good counsel from the wise, you ought next to teach and instruct the ignorant. He teaches and learns himself while teaching and instructing others. No science, nor any art or craft, can endure long without use and exercise. That is to say, without being used and occupied frequently. Use and practice make sciences and crafts grow and endure. The philosopher says that there are two things which are of no profit; that is to say, the treasure which is hidden and closed within [it], and the knowledge which is enclosed and shut within man, unless it is used, practiced, communicated, and taught to others.\n\nYou ought to drink wine in a manner that you are not harmed by it. For you must take as much as is sufficient for your complexion if you wish to live in health.\nBoth of body and soul, for drunkenness and all superfluidities of wine, are causes of lechery and many evils and sicknesses, as well as many strifes and discord. He who takes wine in measure and temperately profits much and does much good. First, it causes a natural good complexion. Second, it causes good digestion. Third, it keeps the meat within the body from corruption. Fourth, it boils the meat within the stomach and purifies and leads it by all the members of the body until it is converted and turned into pure, clean, and subtle blood. Fifth, it makes the heart joyful. Sixth, it comforts and opens the wit and understanding of the person. Seventh, it makes man speak well and hardly. Eighth, it causes good appetite in all things.\n\nYou ought never to blame or defame whatsoever person whom you have praised and approved openly as good and just. Nor should you do the same for anything else. For it would be a sign or token of inconstancy, and yet again you might be.\nReprehended for the crime and blame to be light and inconstant, and every man should say that thou shouldst bend with all winds, that is, thou shalt not have steadfastness or trust, and by so doing thou shalt be defiled and displeased by all persons. We read of four philosophers who disputed and argued about constancy and mutability of things. The first said that the most inconstant and most mutable thing in this world was a woman. The second said that it was the wind. The third said that it was the light. The fourth said that it was a man's heart. And this last opinion was approved and found true. According to St. Gregory, there is nothing so mutable as a man's heart and thoughts.\n\nThou oughtest to eschew and flee contrary things when thou art in good prosperity and fortune. And consider how men have great pain to acquire goods, and great displeasure and malcontent to lose them.\nageyn, you come from prosperity into adversity; you ought to have hope that you shall have better in time yet to come and more goods than ever you had. The poets feign that the goddess Syrc\u00e9's daughter was the sun; and by this they understood the prosperity of this world. They say that on a day, Ulixes being upon the sea, saw the palaces of Syrc\u00e9 from afar. But this goddess had such prosperity and property that she turned the people into such a form as she would. Then Ulixes sent some of his companions into the said palaces of Syrc\u00e9 to buy meat and such things as they needed. But when the goddess saw them, she made a semblance of receiving them joyously and making them good cheer. The tables were soon laid and covered, and she gave them both food and drink. And as soon as they had drunk of the drink that she gave them, they were turned into\u2014\nFigure of Syves / when then Vlyx saw that his fellows came not again, he went forth to the palaces to speak with the goddess, and demanded of her where his fellows were, whom he had sent to her to have such things as they needed. But without answer, the goddess presented to him the cup to drink, which Vlyx refused. And so he was kept from the figure and form of a swine, and by fair words did the said goddess take him to her husband. And therefore she made his fellows become men again as they were before. And when the said Vlyx and his fellowship had dwelt a year with the said goddess, they returned into their country and left the goddess Sirces with child. This child was named Thelagonus, who afterward, through ignorance, slew his father Vlyx.\n\nTo speak morally, by this goddess you must understand the prosperity of this world, which is like the sea. And by the fellows of the said Vlyx.\nYou ought to understand that those who seek prosperity in this world, once they have tasted its delights, are turned and figured into the form of swine. That is to say, they lose the use and knowledge of reason and understanding, and become as swine or other dumb beasts. But when Luxuries come, that is, the wise and prudent man, he keeps himself well away from the delights of this world. And thus he may be married to the said goddess, that is, to the prosperity of this world, and this is more. Those who are turned into swine, that is, those who have lost reason, can be made to return to reason by sweet words and examples.\n\nYou ought not to cease from learning, though you be of a hard wit. By continued and strong study, you shall acquire great knowledge.\nFor men have little science and prudence if it does not come from long usage and continued practice. It is impossible to acquire science and prudence, or any other art or craft, in a short time. Therefore, a wise senator of Rome said that if he had one foot in his grave, he would still learn, as he would say, \"for all science is acquired and obtained through continuation and long use.\"\n\nYou ought to honor your friends in proportion to the time you have approved them, that is, to the time you have had true experience that they are your friends. And especially, you have approved them in parallel of death. For men know when to honor their friends temperately, for the day will come that he whom you have honored will show whether he is your friend or not. And if he is such as you supposed, the signs or tokens of true love are shown in four ways. First,\nby words/for when the person has the heart full of heartfelt love,/ the mouth then speaks abundantly and affectionately. It is commonly said/that by the abundance of the heart, the mouth speaks secondly, people know true love by gifts, and this token is greater than the first, for one helps another with words that should not help of his goods. Thirdly, one knows a friend by the service he does with his person, and this is yet greater than any of the before-said tokens, for many help others with both words and goods who would not serve of their person, as Jacob did, who served fourteen years for his friend Rachel. Fourthly, people know their friend in adversity and in parting from death, and this sign or token is greater than any of the other before-said, for they may not find a greater token of love, for many would abandon their persons in the service of their friend who would not put their bodies in and his soul.\nFor his friend, as did a senator of Rome named Papinia, as Valerius relates in his book. Just as men prove gold in furnaces, they prove their friends in adversity. For there are many found who are friends only at the table, that is, at dinner and supper, and not in adversity.\n\nYou ought not to be ashamed or disgraced if another teaches one what you cannot. Care not from whom you learn, but that you may know, for it is greater honor and praise, and by the contrary, great dishonor and great damage to know nothing and to will nothing to learn.\n\nIt would be great folly for a servant and in danger of all the world if he preferred to be a prisoner and in servitude all the days of his life rather than to demand grace and mercy and freedom. Certainly it would be great folly. You know well that science is the foundation of all goods, and ignorance is the foundation and mother of all evils.\n\nYou.\nYou should flee drunkenness and lechery and all voluptuousness, for drunkenness and lechery bring countless and infinite evils and inconveniences. Where drunkenness and lechery reign, there is never peace or concord. Instead, there are only strife and debates. Therefore, you must flee drunkenness and lechery and be sober in food and drink, and in all things that might trouble your understanding and courage. Thus, you will avoid all strife and debates and all evil voluptuousness. Also, avoid all evil and carnal desires. And know that the workman who is drunk on custom will never be rich nor powerful. The wise man says that wine and women bring many evils and inconveniences. First, wine brings lechery, strife, debate, murder, theft, and many other infinite evils. Second, a woman brings idolatry, as you have seen in the example of Solomon, who worshiped idols for the love of a woman.\nWomen have brought many wise men to folly, as was Aristotle, who suffered himself to be ridden by a woman, and to have the bridle in his mouth as if he were a horse. Similarly, many have been deceived and beguiled by women, such as Virgil, who was hanged by a woman at a window within the city of Rome. She had promised him that she would draw him up into her chamber, but when he was halfway up from the ground to her chamber, she left him there, hanging, visible to every man who cared to look.\n\nYou should flee those who speak little and soberly, that is, those who speak simply, feigning hypocrisy. Such people are full of malice and deceit, as the still and quiet flood is often deeper and more dangerous than the one that runs strongly. Tullius says in his book that one should doubt more those who speak little and simply, like maidens and hypocrites, than those who speak boldly.\nAnd yet, those who express clearly all that they think and feel without making any feints or hypocrisy, you should not be displeased by the loss and misfortune of your goods. If by chance you are displeased with the fortune of your goods, consider carefully and you will find that many who are artless and have nothing, beg for their bread for God's sake. Moreover, you will find and come to know daily that many who are just and live good lives, and are better than you, often lose all their goods by fortune and come to great misery and poverty. Therefore, if you consider and look closely at all these things, you will have patience with the loss and misfortune of your goods. Therefore, it is a joy and consolation for the poor and unfortunate to have companionship.\n\nYou should try and test yourself to do what you can do, and endure and lead it to a good end and perfection.\nWhen you undertake to do something, you ought to consider the beginning, middle, and end. It is more secure to maintain a steady course and conform to your ability and power than to elevate yourself excessively, which may result in a fall. It is great honor to be elevated, but great dishonor to descend, and to be cast down. You ought not to begin a thing that you cannot bring to completion. It is commonly said that he who overreaches himself shall not carry his burden far. Therefore, those who go and hold the middle way are fortunate. Whoever elevates himself more than he should, he shall fall from there, and therefore it is more secure to lead your ship with others to the river than to hoist sail and go.\nYou ought not to strive or take debate against the Just and Innocent, for our lord punishes unjustly and in wrath. Particularly, when they are done unjustly and without cause against the Just and Innocents, the holy scripture says. Nevertheless, when the Just and Innocent are injured and molested unfairly and without cause, they ought to have patience and pardon and forgive all the men who have done or said wrong to them. As our lord did, who forgave those who crucified and put him to death unjustly and without cause.\n\nYou ought not to weep nor discomfort the person when you lose the riches and temporal goods of this world, but you ought to be joyful thereof, having desire and good will to acquire and get other goods in time to come. For the riches of this world are not ours but fortune's, because they are outside of us and all at chance. Saint Ambrose.\nA man once said that we have nothing of our own, but that we carry with us. It is recorded that a man was greatly distressed and sorrowful because he had lost his son and his silver. He sought counsel from a wise philosopher to learn what he should do. The philosopher replied, \"Weep no more for the son you have lost, but be joyful and glad that our lord has given you a son. As for the silver you have lost, you should not weep or mourn for it, for it has been lost to you. Therefore, care for nothing, for all things are subject to fortune. Instead, strive to gain and produce good and children now.\n\nYou should endure more for a friend than for any other worldly thing. In other words, though it is a grievous thing to lose his goods, it is a greater harm, and men ought to doubt the loss of their lawful and true friend more.\nThan it is better to lose all the goods and riches of this world, for one may recover the loss of his goods, but not the death of his good friend. And although it grieves one much to lose what he has acquired and won with great pain and toil, you ought to bear and suffer more for your loving friend than for the riches of this world, which are transitory and soon lost. All wise and virtuous men and women and those in high office, and fourthly, the privacy of virtues.\n\nYou ought not to promise to your life that you shall live long, that is, not suppose or promise to your life that you shall live long or have hope of long life. For you ought to know that you have no tomorrow, and that death is near to you. And in whatever place you go, death follows you.\nshadow of thy body, which follows thee wherever thou goest; the death and life are as two racers, which run strongly against each other; the one finding and meeting together soon; for as soon as a man is born, he runs naturally and demands death; for it is nature, because for to die he is come into this world.\n\nThou oughtest to appease God with incense and by good works and by good orations and prayers, and leave the calf to grow and to draw the plough by the slaughter of beasts, as men did command in the law of Moses to make sacrifices of beasts. But this commandment was but a figure and mystery of the new testament; by which, are forbidden and defended such sacrifices. For in the new testament we have commandment for to sacrifice with incense, which is odoriferous and of sweet smelling, and for to pray God devoutly by humble and devout orations and prayers.\n\nThou oughtest to give place to fortune, and to [unknowable character]\nYou ought to help if fortune is contrary to you now, for they will be more helpful to you in the future. If someone greater than you vexes or troubles you now, they will help you in the future. Therefore, you ought to be patient and bear patiently with all fortune. That you must have patience, both in adversity and prosperity, you have experience of this through the cobweb, which breaks often because it cannot be bent or humbled against the winds, as the reed bows on all sides as the wind blows it. You ought to chastise yourself by your own self for your own sin, that is, by true confession. Rightly, penance receives good heart, and you have good and true contrition and repentance. And when you have accomplished it.\npenance which the priest has given to the one for Saint Gregory's sake, says that it is better to suffer some little pain in this mortal life than to suffer pain and eternal torment in the other world, intolerable and without end. Our savior Jesus Christ punishes some people in this world for five reasons.\n\nThe first is to increase the merit of the just, as it appears in Job and Tobit, who were both righteous, yet severely punished in this world.\n\nThe second is to keep and defend virtue from the sin of pride, as it appears in Saint Paul, who was flogged and beaten by the angel Satan.\n\nThe third is to chastise themselves of their sins, as it appears in Mary the sister of Moses, who was a leper for a long time to atone for her sins.\n\nThe fourth is to... (the text is incomplete)\nmyghte of god maye be\nmanyfested / as it appie by the child whiche was borne as blynde / Of the whiche saynt Iohan speketh in this manere / This chyld / neyther his parentes haue not synned / wherfore he oughte to haue be borne blynde / but he was borne al blynde to the ende / that the werkes / that is to wete / the Myracles and the glorye of oure lord be manyfested and shewed on hym / \u00b6The fyfthe is that the begynnynge of payne and of trybulacion be contynued perpetuelly in them / as hit appereth by Herodes and by the Zodomytes that are / and shalle euer be perpetuelly in to the paynes of helle with the dampned /\nTHou oughtest not of lyght to departe and leue thy frende / that is to wete / whome thou hast had by longe space of tyme a good frende / And yf he by ony ma\u2223nere hath mysdone ageynste the / thou oughtest not soone to departe therfore fro his frend shyp / though that thoffence by hym commysed ageynste the be greuous and ryght straunge And notwithstondynge that he hath tourned his condycions and\nRemember, despite his past misdeeds, you must recall the old love and first friendship you had with him. He may yet change his evil conditions into good ones. The scripture states that a friend who is not constant will not be a true friend to support you in your tribulations when you need him.\n\nYou should be sweet, gracious, and humble in your office or service, without being proud to them. They have some part in the service and play a role in it. Therefore, you should not be reputed for being unkind, proud, or ungrateful for the good service they have done to you.\n\nAdditionally, ensure they do not claim that the name, which is called \"office,\" is their own. That is, the service they have done to you is not instituted by your pride and unkindness. You should always be good and kind.\nYou ought not to be doubtful or suspicious about whatsoever manner it be. For he that is suspicious, that is to say, one who trusts no one, is deceitful. And he shall ever be reputed as deceitful and miserable, and shall never have peace or rest, neither of body nor conscience, in this world. Therefore, it appears that death is more desirable to the doubtful and suspicious than life. For better it is for them to die than to live long in such pain and misery.\n\nBut when thou art just, lawful, and of good life, thou oughtest not to doubt, neither old nor young, poor nor rich, noble nor common, neither death nor life, but thou oughtest to live, having no doubt, but only of God.\n\nSeneca says in his book of the remedies of fortune that fear or dread comes to the man and says to him, \"Thou shalt die.\" Surely he answered and said, \"Death is to man.\"\nYou are a helpful assistant. I understand the requirements and will output only the cleaned text.\n\nThing natural and not painful, for he comes into this world to die and to return to the other world from whence he comes. The life of this world is nothing other than a pilgrimage. For when the man has gone far enough from one side to another, he must return there, wherever he came first. Item, Fear says, you shall die. And Certainty answers, if I die, I shall not be the first nor the last. For many one died before me, and all those who shall come after me shall die also. For this rule is general without exception. Item, as soon as young as old, Item, Fear says, Men speak evil of thee. Certainty answers, if I were guilty, I should be fearful. Especially, if it were said in judgment, and men might prove in judgment that it were as they say of me. Thou oughtest to treat and to hold thine own servants sweetly, the Which thou hast chosen for to do for the service. For though that they be servants, thou oughtest to have in thy mind that.\nThey were men like you / For you ought to know / that at the beginning of this world, nature and fortune were alike and equal to all men. Therefore Seneca says, he who is now lord and great master, the time shall come by fortune that he shall become a servant. This is because the honors and fortunes of this world are soon turned. Therefore none ought to have trust in them.\n\nItem, Seneca says, you ought to live with your servants and to regard and hold them as your friends and your servants. For how is it that they are your servants? Nevertheless, they are men like you.\n\nIt is commonly said that there is no little friend nor little enemy.\n\nIt is read of a man who had three friends. And the first he loved more than he did himself. The second he loved as much as he did himself. And the third he loved less than he did himself.\n\nIt happened that this man had great need of his friends and, to have help and support, he went to them.\nfyrste Frend / whiche he loued more than his owne self / to whome he exposed his caas and nede / and sayd to hym / Ye wote wel / that I\nloue yow more than I do myn owne persone / I requyre and praye yow / that ye wyl now helpe me at my grete nede / The whiche answerd to hym / Man I wote not well what thow arte / I haue many other frendes which most be festyed of me this day / Neuertheles sayd he / here ben two shetes for to couere the / whiche I gyue to the / Thenne the good man as al conclu\u00a6ded yede toward the second frend / whiche he loued as moche as his owne self / to whome he exposed his caas as he dyd to the fyrst frend and demaun of hym comforte and helpe / The whiche answerd to hym in this manere / Fayre and swe\u00a6te frende / I haue now other thynge for to doo / than for to hel\u2223pe the / ne for to counceylle the of thy faytte / but neuertheles I shalle hold the companye vnto the yate / And after I shal retorne to my hows / for to doo and go aboute my besynesse / Thenne the good man wofull / and as\nThe desperate man went to his third friend, whom he loved less than himself, to whom he exposed his need as he had done to the other two before, saying, \"Alas, I have no mouth to speak to you, for I have not loved you as I should have. But nevertheless, I request and pray that you will not fail me now at my need. For I am rejected and forsaken by all my friends except for thee. The other answered him joyously and said, \"Certainly, I hold and regard you as my lawful friend. I will gladly go with you to speak to the king and will pray for you and for your cause, that he may not condemn you and deliver you into the hands of your enemies.\" Morally speaking, the first friend teaches us about the riches of this world, which men love more than themselves, but when they are called before the king, that is, before God in paradise, they bring all their riches with them.\nOnly two little sheds, by the second friend you must understand thy wife, thy children and thy other parents. For as soon as they have accompanied their father unto the yard, that is to say unto his grave, and he is buried in the earth, soon after they return to their houses to go about their businesses and to depart and divide their father's goods, which is deceased. By the third friend, you ought to understand all good deeds which one has done in his life, which went before us, when we are cited before the king of paradise to keep and defend us from our enemies, that is to say from the pains of hell, when the soul shall bear nothing out of this world, save only and did during our living look for to do ever well, and treat them as they treated you, if you were in such cases as they are. For howbeit that by cause of fortune some are servants and in servitude, nevertheless we are all brethren in Jesus Christ. And they are men as thou art.\ngood auentures that happen and comen to the / that is to wete the firste good fortunes that thou knowest to the prouffitable and necessary / to thende that afterward thow ne demaundest nor aske not that whiche thou myghtest haue had withoute ony request nor demaund / and withoute daunger / therfore sa\u2223yth the prouerbe that one ought not to sette and putte at his feet that which he holdeth in his handes / That is to wete that the thynge whiche thou mayst haue the day whiche is vtyle & prouffitable to the / thou oughtest not tabyde vnto the next da\u2223ye for to take hit / For by auenture that whiche thow mayste haue to day without daunger / yf thow abydest vnto the next day / thow shalte not haue hit at thy playsyre and withoute daunger / wherfor it ensieweth that none oughte to be slouful and neclygent for to laboure and werke for his body and for his sowle bothe whanne it is tyme / For thou muste do as the Ante dothe / whiche maketh his purueaunce in the somer for\nto ly\nTHou oughtest not to haue ioye of the\nFor the sudden death of evil folk, that is to say, a cause for woe for us all. It often happens that both the good and the evil and wicked die suddenly. For the judgments and sentences of Jesus Christ are diverse. Therefore, happy are they who die in the faith of Jesus Christ our redeemer. There are five reasons why men ought to have sorrow and woe for the death of wicked people. The first is because they are perpetually damned if they die in mortal or deadly sin. The second is for the great shame they take before all the world. The third is because they are shut off from the vision of their creator, God. The fourth is the cruel pain and passion they suffer at their death.\n\nFive reasons principal men ought to have joy for the death of the good and just people. The first is because after the corporal death they reign and come into the glorious second life. The second is because they have fairer faces and greater places to dwell in. The third is because they are freed from the sufferings of this world.\nYou ought to flee and avoid all hate and melancholy towards your wife, that is, when you have a fair wife and one whom you do not have the means to support or govern, keep a good friend for love of your wife, though they be your enemies, and they will find a way to give evil praise to your wife and take her worship from her. Therefore, you ought to regard and hold such people as traitors, and not give them the name to be your friends. Enmity and hatred concord. If by chance it happens that men speak evil by your wife about your friend, and it is not so, and you neither suppose nor believe in your conscience that it is so, yet if it is generally believed, you ought to add greater faith to the truth of this.\nYou know that to your reputation, given to your wife or friend. It often happens that the people blame and speak evil of some persons, though the thing is not true, and sometimes it is true. Both the one and the other of these causes can occur and be true.\n\nAnd science, that is to say, if it happens that you have learned diligently and have well studied many arts and sciences, you ought not to be more proud of it. Nor should you cease learning, nor have shame to be taught by one who is less than you. You ought to suppose that you know little in comparison to others. For there is no wise man who does not find someone to learn from. Therefore, the proverb says that one cannot know all, nor have all. For none is perfect in any science.\n\nYou ought not to be marveled if this little book contains two sentences in two verses. I have done so.\nPrimarily for two reasons: first, to avoid prolixity and long words. If I had written many verses, the sentence would have been so large, dark, and obscure that my wit could not have comprehended, conceived, or expressed it. Therefore, I have made this little book in double verses, which contain two short and simple sentences for the common people. Additionally, because on this day many have taken pleasure in seeing or hearing short words or sentences, the second reason I have composed and made this little book in two verses is because the doctrine and government, both of the body and soul, are contained in it. For this reason, men may title this little book \"The Mirror of the Regime and Government of the Body and Soul.\"\n\nHere ends this present book, which is called Caton, translated from French into English by William Caxton in the abbey of Westminster in the year of our Lord 1471, and the first year of the reign of King Richard III.\nxxiij day of decembre", "creation_year": 1484, "creation_year_earliest": 1484, "creation_year_latest": 1484, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "In honor of thee, I have more fury than thou, Rome's Caesar, though her idle fame adds to thine. Therefore, rejoice and he rejoiced, O Nazareth of name, more than full of grace, from whom fully removes the which, so long ago spoke the holy one. When he said in him, her hope of Trinity rots. Whose charity so long sustained him, that by his side ran. Strong in faith, she had also conveyed with cleanness, and solemnly she had a hand in all her work with great assistance, and annexed. With her, she had of sorrow. As she was humble, large of sentence but of words few, to thee, of God, she was idly never from occupation. And she, her hand was ever ready at the need, and full she was of compassion, to rewe in all things, well-willing ever to every one so long as she was with them. Sad with all, a look, so close of sigh, did write, beseaching him she might abide and see the blissful day that ty. I find how this maid of Nazareth said every day seven orisons, those called be, with humble heart this young blissful maid.\nFul lowly knelyng euyn thus she sayde\nOf euery herte in thyn eternal sight\nand al my wylle", "creation_year": 1484, "creation_year_earliest": 1484, "creation_year_latest": 1484, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]