[
{"content": "In this treatise called \"Governance of Health\": What should be said clearly about things concerning bodily health, its acquisition and preservation, and its loss and recovery, is contained in eight chapters. In the first chapter, on the profit of good governance of health. In the second chapter, what is to be done first thing in the morning. In the third chapter, on bodily exercises, that is, work and its profit. In the fourth chapter, on the spices of exercises. In the fifth chapter, how one who wishes to know the craft of wholesome governance needs it, and so, to keep continually the health of his body, for otherwise he may not reach his natural end but will die or reach old age. And therefore, Galen says, \"Wholesome governance is marvelous, for it makes a man live until he is old, and without sicknesses up to the last of his old age.\" After knowing the craft of wholesome governance, Galyen never fell ill. It is necessary for him to have that which is essential to his life without trouble and in all things where he is in good condition. Furthermore, it is to be known that there are eight things at the least necessary in wholesome governance. The first is a discrete choice of things to be eaten or drunk. The second is willing bodily exercise before meals, and that until the sweetness begins or until his wind changes from sluggish to swift. The third is that all that is to be eaten be well cooked and small. The fourth is to eat while one has the ability. The fifth is to sleep until one wakes at one's own will. For Aristotle says that we are nourished and fostered not only in food and drink, but also in sleep. The sixth is to take no food or drink in sorrow or in care, but in joy as much as possible. The seventh. is that thou had no cold in winter nor summer after bloodletting. The eighth is that thou use saffron in thy food, for it gently heats and comforts thy digestion and prolongs thy eld or age, bringing in gladness. It lets thy humors from roting and drying. It is in stories of our elders that once a mighty king gathered three of the best leches that could be of India, of Media, and of Greece. He commanded each of them that they should endeavor to assign the best medicine, which if a man would use would profit him and require no other medicine. Truly, the leech of Greece assigned and said that every day a man should take two mouthfuls of hot water would make him so whole that he would require no other medicine. The leech of Media assigned and said that it would profit much every day to fast and take gromel. Said Aristotle: \"He that sleeps so much that he has no need.\" Heunes in his womb of meat that he took before him, dared not fear any great sicknesses nor the gout. Also, he who eats every day early twenty-one pounds, that is to say, forty pounds, is worth noting. Moreover, it is to be known that in healthy seasons, that is, in spring and in the beginning of summer, children are well at ease after the likeness of tempered qualities. But other ages are well at ease in contrary times: old men in summer and young men in winter. In wholesome governance, keep this rule if you want to be healthy and sound: flee heavy charges, do not be worthless. Do not sup late. And flee under melancholy sleeps. Wake after meals and eschew and spare strong drinks, especially wine. Hold not thy bladder nor constrain it to siege. Keep well these three things: gladness in mind, tranquility in measure, and rule of meat and drink as much as you would eat boldly in winter and scarcely in summer. And in summer, be worthy of your meals and flee especially fruits of August. Aristotle writing to great Alexander said: \"Man is a beast that...\" take accidents of battle and such other: After a man has well and completely digested his food from the stomach to the intestines, for it breaks wind in a man's body and strengthens and lightens his limbs, and comforts the heat of the stomach and strengthens his joints, and melts evil humors. We ought to know, according to the authors of the art of medicine, that he who is to live healthily and well in wholesome governance, ought to have and tempered exercise before his meals. For this should a man's exercise be, a physician discerns thus: Exercise is a willing movement by which a man's mind is made great. And often it needs that this tranquility be willing, not compelled by necessity, but that he be all free and work according to his own will. And therefore the labor of carpenters, plowmen, masons, mariners, and such other is no exercise of the art of medicine, for it has not properly willing movement. Merchants, burghers, cloisterers, and such other walking. Weal and long, but it is not properly exercised of leechcraft. But when a man walks freely of his own will, and so swiftly till he begins to feint and his wind changes, then he should sit and rest. If he moves any further, it should be pain and feinting, and such exercise is called tempered, for thereby grow many goods to man's body. First, there is the kindly heat strengthened and nourished, and so are other four virtues, that is to say, drawing, defining, withdrawing, and putting out. And there are five bodily wits. That is to say, hearing, seeing, smelling, tasting, and feeling. And there are three mental virtues, that is to say, imaginative, discriminative, and memorative. And though error happens in all these workings of leechcraft, it is not to be notable. Exercise should never or seldom man's body need other medicine, for exercise fulfills the defects of all other. For they are merry that dread bloodletting. and other doubtful medicines, but by exercise they can be helped and said. Two things are necessary for every well-exercised person: he should not be too full or too empty. Exercise is true keeping of man's life and the price of kindly sleeping, and the filth of foul color and the trending of sloth's heat and wearing, and the sinking of sicknesses, and driving away vices, medicine for laziness, winning of time, and debt of youth, and joy of old age, and help of health, enemy of idleness, and destroying of all evil: But besides all other things, it is to be known that exercise measures a man's blood and dries it. And therefore measurable phlematic men should use it, and rest cools a man and moistens him, which is good for colicky men, for the heat alone draws him away from exercise who would like to fail in joy and felicity in this life: Galen says that great poverty. Nourishing humors/ For why each day exercise is necessary to keep a man's health, for he who eats or drinks much cannot be whole but if he will sleep and sweat. Then these things that are said show/eth that measured exercise has many profits, for it regulates the kindly heat and opens the pores, and loses cold and thick towgh humors. And when they are lost, it brings them out at the pores and makes a man's joints sleeper & lighter, and it comforts all the members of a man's body: Wherefore noisy and multiplies evil humors and increases much corruption. For why when water remains too much it stinks. So iron and each metal rusts when it remains:\n\nThere are many kinds of exercise, as there are diverse states of persons, some strong and some weak, some rich and some poor, some prelates and some subjects and enclosed. And sometimes weather is fair and clear, and sometimes not so but dark and rainy. Therefore it is necessary to have/have a variety of exercise. The best exercises are: first, to walk in high places and keep clean. Another is to ride, which is for the rich. Great prelates have other manners of exercise, as in chambers. A young white woman is good in summer for the body, but not for the soul, except for those who have it by God's laws. If this pleases you: a young white woman is also good and helpful in governing health. But understand that, as much as pleasant company palsies with more evil:\n\nWhen a man has well exercised himself, as it is said before, rest awhile, and then eat a little fresh wheat bread well baked and somewhat soured. Then drink a draught of good clear wine or other good savory drink. Then rest a while, and study in some way, and then have some solace and mirths. With your friend and with other honest company, then against even take your meal and supper most savory, but if your custom is there age. A general rule of all physic and leches is that your hour of eating be when you are kindly hungry; and before your hunger, eat not, but if it be a little mess of good and clean, warm meat, eat to provoke your appetite and when you have appetite, let not, for as a physician says, the stomach, out of use, suffers hunger. A man's body will then become full of noxious humors, because the colic is drawn to the mouth of the stomach; so that afterwards, when he would eat, he may not. Furthermore, it is to be noted that no man should eat but he knows certainly his stomach empty of that thing which he ate before. And a man will know this by desire that he has to eat and by the pleasantry of spitting coming up to his mouth. For why he who eats without desire, his meat will find the kindly heat of his stomach. \"He who eats with desire will find the kindly heat of the stomach give up a smell and savour like incense. However, this and such other things should be understood by those who have ordered their food at their own will, and whoever does not eat when they may, as they are not bound to the laws of this craftsman in regard to the qualities of the foods. Understood, that the food which most governs your health should not be passing in any quality: for why the foods that are too hot burn and if your foods are too sweet, they stop and make the constitution costive. And bitter foods utterly dry out the body. And if your foods are too salty, they burn and harm your stomach, and if your foods are too sour, they make the son old. For not much and continual use of any of these foods is good for the health of man's body, but only that food is good which is tempered and lacks excess, as are these good foods for the health of man's body and wholesome: lamb of one year.\" young kiddies suckling calves hens capons, checkins pertiches plowmen feastings small birds of the field and of the wood but not of the water, and when the season comes young rabbits and pigs feet are good and other extremities as grotesque and eres and scaled fish of clear running water. Year eggs or eggs Also borage long-bearded wheat bread well bake & / well leavened and somewhat salted of that which is one day old or two, and of other that are not too much passing in any quality and if we fear excess of any quality amend it by the contrary thereof. An example. If thou art sick of ill and tough meats, therefore use sharp meats & short, as a little of hard cheese scraped small. And of little quantity, and also a pear or two or three of the most best fruit to thy complexion and nature: Sincerely, salty meats sour and bitter may be amended with sweet apples, sweet meats be amended with sweet honey and good old wine, and so of all other. If thou wilt eat fruit eat it fast as cherries. grapes & almondes / and after mete a few pe\u2223res\nquynces & nottes / a few while they be\u0304 gre\u00a6ne\nand walnottes ben best. but let the skyn be\nclene pyked away fro the mete: Also the com\u00a6plexion\nof a man shold be loked to as yf he be\ntempred kepe hym soo wyth lyke metis and\ndrynkys / and yf it be dystempered by his con\u00a6trare\nbryng it lityll & lytil aye\u0304 to tempre / & f\nlyuebode let it: And know when thou wol\u2022\netyth ofte mylke & fyshe / ofte katchen therof a\nlepre or a white skabbe. Also ofte to vse wy\u00a6ne\nas grete & hihe myghty or hihe coloured and\nmylke to gyder bryngeth a man to both lepre\n& skab. here none suffysyth of qualyte of me\u00a6tes / \nas to the quantyte vnderstonde that thy\nmete ne thy drynke sholde be no more but as\nthi kyndely helthe myght ouercom it elles thy\nbody shall waste and thi vertues wexe feble\nAnd for the qua\u0304tyte of metes drynkes maye\nnot certenly be shewed loke how thou felyst it\nhath don\u0304 the most good and suche quantyte\nvse. Furdermore vnderstonde that no man Should eat immediately after exercise, not immediately after he was bathed, but first rest him a while, so that he is hungry, and then when he wants to eat, if he is a rich man setting before him many dishes, of which one is better than the other. For a physician says it will save him and nourish him better, and know why: for food taken with delight the stomach greatly desires, quickly catches, holds, and undigested food, and if the large meal goes before the subtle one, it is not undigested and may not pass. And so it becomes corrupted. And which of these manners it may be, it is always bad, but worse it is that the subtle follows the large, for the cooking and overcooking into the nature of rottenness can be helped, but the cooking into corruption rarely and hardly ever is. And Galen, a physician, and other old doctors agree. But good, for his digestion is corrupted, therefore keep your stomach from too much. And it is unshaped at any time with water and oil or such other spue, it goes out immediately and then sleep. And if you may not sleep, walk softly up and down. And on the twenty-fourth hour, eat not, nor drink, nor then eat a little with a draught of good clean wine. So the wine be not too great nor of high color. And on the third day, have some exercise and be bathed. Then eat a little after, and after sleep, you may then use this electuary Diatryum, as a physician says. Two causes are of sicknesses: that is various foods and long sitting. And of them are generated diverse humors, some good and some evil: long sitting for the first taken food is defied before the last begins to defy it, and so it is defied draws with him to the liver that is undefied; and these two are causes of great sicknesses. Also, as old wise men say, a man should never eat his fill at one meal in taking diverse foods. For as a physician says, nothing is worse than to eat diverse foods in one meal. Multiple metes and sit long thereat, for he says that men in old time were satisfied at morrow with bread alone and at evening with flesh alone. And with this they reasonably argued that the more meat should be given to evening. But the custom was contrary, for an Eirene says that whole men should better eat at one time and continue thus. So if error falls in twain in eating, and so away, for one must be amended by the other, since it is hard to leave without error: moreover, understand that men who have good understanding eat to live. But those who live by fleshly desires would live to eat and contrary to nature. And well know you this, that to a colic man's stomach, when virtue is strong, and great heat great metes are good, as pork, venison, and such like: also in governance of health, flee all excessive metes and namely these, but if it be for a medicine, flee also. all fruits and herbs that are not good, such as these: colesworts and lettuys, for they make melancholic blood. Galen says that my father ever forbade me from eating new fruits and greens if I wanted to be without sicknesses, for he himself was always without sicknesses, and while he lived, so was I. And when he was dead, I ate fruits and caught fevers. After that, I learned to keep myself and avoided fruits, and I had no more fever. Boil them on the morrow, and then clean them and keep the cleaning. When meal time comes, do a little wine, a little powder of spikenard, a little saffron, and clean, small, white salt, and then boil it on a warm place. And so eat, for it opens and cleanses well the capital veins of the liver and the ways often of the spleen, and keeps from stones and gravel, especially if the aforementioned disease is present. The less you drink at mealtime, the better it is, as long as it is taken moderately. A man. You should not drink too much at a meal, lest it make the food swim in your stomach: forty men should drink a little. So that the food be well mixed and tempered together. Then let it rest a while before you drink again. And then drink a large draft at once, or not too much after the first morsel in any manner. But drink little and often if small, clean wine agrees with your health and constitution. And for the health of the body, small and clean claret wine is not new or too strong, so long as it is well and proportionally tempered with the quantity of clean water. Moreover, no man should be so hardy to drink quickly cold water, nor after that he has accompanied a woman, nor after great travel nor exercise until he has first rested. Nor by night, namely if he has drunk heavily beforehand. For why, long sleep and fasting are a cure for this.\n\nAfter you have eaten, you should stand or walk a little softly up and down until the food goes down to the bottom of your stomach. And then sleep a little if you are accustomed to it, both day and night. Sleep first on your right side, for that is naturally good for your digestion. Your liver lies beneath your stomach, like fire under a cauldron. After your first sleep, turn to your left side and sleep all night through. Look that you do not lie too straight or too crooked with your legs, but in a mean between. And in no way lie upright, for the superfluidity will be subtler than your food and you will have less sleep. For sleep is very helpful to the old, as Galen says, when he was old he ate lettuces with spices, for he wanted to sleep better. Moreover, sleep is very helpful for the digestion of your food but not only after you have eaten. Also know that if a man before losing consciousness of his body sleeps much, it is not good for him, for it will waste him. his moistness, and beware of one thing: long sleep or short, weaken a man's body and break it. After you have eaten, take no laxatives or other hot things. They turn your food to corruption. Nor after you have eaten, renounce not riding, for every strong meal thing turns your food to corruption, and also the digestive power is weakened by rest. Also, after food and before food, as much as you can, flee wrath, sorrow, and pensiveness. And just as exercises before food are good, so after food they are noyous and rest is best. Moreover, Averroes says, just as cold water cast upon boiling lets the boiling cease for a time, so to drink after food, especially soon, lets the digestion and makes it cease for a time. Therefore, it is not good after food to drink much until the food is digested. But after food, to suffer thirst somewhat is good. And if you want easily to empty your stomach, stand after your supper until you are weary or walk a thousand paces. Write that gluttony and when the meat disagrees, it is not well whatsoever the case be, bathing or bleeding or exercise are not good. But rest, sleep, abstinence, and diatrypion (pipion) are good. Exercise is not good because raw humors should be loose, and then their limbs should be nourished, and that is evil. For why, in such exercise, the kindly heat is not comforted but more weakened and strangely disturbed, for raw humors are dissolved, as water quenches fire. So raw humors quench the kindly health:\n\nThere are many who only use evil governance in meals and drinks but also strongly maintain it, and as they see, are well at ease and well defy death. And they scorn leeches and other wise men who use good governance, for they believe that they should be excused from their error by their long custom. For why, custom is a full strength in keeping man's body, and Galen says, \"custom is better defied.\" Therefore, Anicia says, \"evil food used is better for us.\" good mete is not used. The contrary of all they say Constantine seems to threaten / a glad thing they are not, who do not use evil mete though they are not hurt after they shall not so escape. Here men may say that custom accords with nature or not. If it accords, it shall be held. And if it accords not and is not rooted, it shall be cast away, but not suddenly but little by little. For though it seems to them who have good governance of custom that they are wise because of custom, virtue's strength or age; nevertheless, their virtues waste preciously, and so every day they order themselves to leprosy or sudden death: As those who long have used beef salted or best fish or raw flesh, or they who sleep little, or exercise too soon after food, or outside of meals. For the health of the body, cover your head for cold, eat no raw meat, take good heed here. Drink wholesome wine. Eat lightly with an appetite after your meal. With women, be fleshly. Have not enough. Upon your sleep, do not drink from the cup\nHappy towards bed at morning, both two, and use never late for supper\nAnd if it be that leeches fail, then take good heed to use things thr\nTemporary diet, temporary travel\nNot melancholic for any adversity\nMeek in trouble, glad in poverty\nRich with little, content with sufficiency\nNever grumbling, merry like thy degree\nIf physic lacks, make this thy governance\nTo every tale, give thou no credence\nBe not too hasty or suddenly vengeful\nTo pour felon do no violence\nCourteous in language, measured in feeding\nOn various meats not greedy at the table\nIn feeding gentle, prudent in dealing\nClose of tongue, in word not deceivable\nHave disdain for people that are troublesome\nOf false ravens and adultery\nWithin thy court suffer no division\nWithin thy household it shall cause increase\nOf all welfare, prosperity, and offspring\nWith thy neighbors live in rest and peace\nBe clean clad after thy estate\nPass not thy bonds, keep thy promise blue With three people not at dispute, firstly with your better beware for striking against your fellow no quarrel for contriving, with your subject to strive it were shame. Wherefore I counsel you to pursue all your life to live in peace and get a good name. Fire at morrow and toward bed at eve, against misty black and eye of pestilence. Be on time at mass, you shall the better choose. At your rising, first do God reverence, secondly attend the poor with diligence, on all needy have compassion, and God shall send grace and influence to increase and thy possession. Suffer no fretters in thy house at night, war of reapers, nodding heads, and candle light, of sloth at morrow and slumbering idleness, which of all vices is chief porteress. Void and drunkenness. liars and lechers, exile the masters that is to say, displayers and gamblers. After meat beware make not to long sleep. Head fee and stomach preserve always from cold. Be not to peasant: of thought take no keep. After maintaining your household, endure in time and be bold in your right, Swear no other oaths, let no man deceive you in thought. Be lusty and sad when you are old. No worldly joy lasts but a while. Do not drink at morning before your appetite. Clear eyes and walking make good digestion. Between meals, do not drink for little delight, but thirst or travel give the occasion. Over salted food causes great oppression. To a weak stomach, when they cannot refrain from things contrary to their complexion, the stomach of greedy heads causes great pain. Thus, in two things, study all your wealth, of soul and body. Whoever desires, let them show it. Moderate food gives man his health, and all surfeits remove it from him. And charity to the soul is a gift.\n\nThis recipe is not of any potion,\nOf Master Anthony or of Master Hugh.\nTo all indifferent, it is the richest diet.\n\nExplicit recipe for the stomach.", "creation_year": 1490, "creation_year_earliest": 1490, "creation_year_latest": 1490, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here begins the table of the rubrics of this present volume named The Mirror of the World or The Image of the Same:\n\nThe prologue declares to whom this volume pertains and at whose request it was translated from French into English.\n\nAfter follows the prologue of the translator, declaring the substance of this present volume.\n\nAfter follows the book called The Mirror of the World and speaks first of the power and puissance of God.\n\npo.\n\nWhy God made and created the world. Caplo.\nii.\n\nWhy God formed man to His likeness. Caplo.\niii.\n\nWhy and how the seven liberal arts were found and their order. Chapter.\n\nv.\n\nOf the three manners of people and how clergy came first into France. Chapter.\n\nvi.\n\nAnd first, it speaks of grammar. Chapter.\n\nvii.\n\nAfter logic. Chapter.\n\nviii.\n\nAnd after rhetoric. Chapter.\n\nix.\n\nAnd after arithmetic and what follows.\n\nx.\n\nAfter geometry. Chapter.\n\nxi.\n\nAfter music. Chapter. And then, of Astronomy, Chapter xij.\nOf the nature of how she works and what she is, Chapter xij.\nOf the form of the firmament, Chapter xiv.\nHow the four elements are set, Chapter xv.\nHow the earth holds itself in the middle of the world, Chapter xvii.\nWhat the roundness of the earth is, Chapter xix.\nWhy God made the world round, Chapter xix.\nOf the moving of the heaven and of the seven planets and the earth's position in regard to heaven, Chapter xx.\n\nHere ends the first part of the Rubrics of this present book.\n\nHere begins the second part of the Rubrics of this present book and declares how the earth is divided, Chapter j.\n\nWhat part of the earth may be inhabited, Chapter i.\n\nOf paradise terrestrial and its four floods, Chapter iij.\nOf the regions of India and things found there, Chapter iiij.\nOf the diversities in the land of India, Chapter v.\nOf the serpents and beasts of India, Chapter vi. [Chapter.\nVI.\nOf the lands and countries of India.\nVII.\nOf the fish that are found in India.\nIX.\nOf the trees that are in India and their fruit.\nX.\nOf Europe and its countries.\nXI.\nOf Africa and its regions and countries.\nXIII.\nOf diverse islands.\nXV.\nOf the manners and conditions of beasts of the same countries.\nXV.\nOf the manners of birds of the same countries.\nXVII.\nOf the diversities of some common things.\nXVIII.\nTo know where hell is set and what it is.\nXIX.\nHow the water runs by the earth.\nXIX.\nHow fresh water and salt water, hot and poisoned sour.\nXX.\nOf diverse fountains that arise.\nXXI.\nWhy and how the earth cleaves and opens.\nXXII.\nHow the water of the sea becomes salt.\nXXIII.\nOf the air and its nature.] \n\u00b6How clowdes haylles tempestes thondres / lyghtnyn\u2223ges and layte come comynly / capitulo / \nxxv.\n\u00b6Of the frostes and snowes / capitulo\nxxvj.\n\u00b6Of hayll and tempestes / capitulo.\nxxvij / \n\u00b6Of layhte lyghtnyng and thondre / capitulo / \nxxviij.\n\u00b6For to knowe how the wyndes growe / capitulo.\nxxix.\n\u00b6Of the fyre & the sterres whiche seme to falle / ca.\nxxx.\n\u00b6Of the pure ayer & how the vij planets ben sette / \nxxxj / \n\u00b6How the vij / planetis gyue names to the vij. dayes. Capitulo / \nxxxij / \n\u00b6Of the tornyng of the fyrmament and of the sterres / Capitulo / \nxxxiij.\n\u00b6Here endeth the second partie of the table of the Rubryces of this present booke / \n\u00b6Here begynneth the thyrde parte of the table of the Ru\u2223bryces of this volume / \n\u00b6Hier is declared how the day and nyght come cap. pmo\n\u00b6Wherfore men see no sterres by day lyght cap.\nij\u25aa\n\u00b6Why men see not the sonne by nyght capitulo.\niij\u25aa\n\u00b6Why the mone receyueth dyuersely her lyght & clerenes Capitulo\niiij\u25aa\n\u00b6How the eclypses of the mone come / capitulo\nv.\n\u00b6Of the eclypses of Chapter VI:\nOf the eclipse that occurred at the death of Ihu Crist.\nChapter VII:\nOf the virtue of heaven and the stars.\nChapter VIII:\nWhy and how the world was measured.\nChapter IX:\nOf King Tholomeus and other philosophers.\nChapter X:\nHow the scriptures and sciences were saved against the flood.\nChapter XI:\nOf those who sought knowledge and clergy after the flood.\nChapter XII:\nHere follows, in substance, the marvels that Virgil accomplished through astronomy in his time.\nChapter XIII:\nHere is declared why money was made.\nChapter XIV:\nOf the philosophers who traveled through the world.\nChapter XV:\nWhat is philosophy and Plato's response.\nChapter XVI:\nHow much of the earth's height is in circumference and thickness in the middle.\nChapter XVII:\nHow much the moon and the sun have of their own height.\nChapter XVIII:\nOf the height and greatness of the stars.\nChapter XIX:\nOf the number of stars.\nChapter XX:\nOf [something missing] Chapter XXI.\nOf crystal heaven and the imperial heaven. Chapter XXII.\nOf celestial paradise. Chapter XXIV.\nHere follows the recapitulation of the things said before. Chapter XXV.\nAfter this ends the table of the rubrics in this present book. Considering that words are perishing and forgetful, and writings dwell and abide, noble deeds and wisdom of men sometimes laboring in difficult virtues, of whom it often happens that some are inclined to visit books dealing with particular sciences, and others to read and visit books speaking of feats of arms, love, or other marvelous histories, and among all others, this present book, which is called the image or mirror of the world, ought to be visited, read, and known, because it treats of the world and the wonderful division thereof. In this book, a reasonable man may see and understand more clearly by the sight and hearing of: It and the figures therein / the situation and movement of the firmament.\nThis book was translated from Latin to French, by the ordinance of the noble duke Iohan of Berry and Auvergne, in the year of our Lord MCC.xlv. It is now roughly translated from French into English by William Caxton, at the request and desire of Hugh Bryce, alderman and citizen of London, intending to present it to the virtuous noble and powerful Lord William Lord Hastings, Lord Chamberlain, to the most Christian king, King Edward the Fourth of England and France, and his lieutenant for the town of Calais and marches there, whom he humbly beseeches to receive and take. This book contains in all 27 chapters and 27 figures, without which it cannot easily be. Understood and intending to declare more openly. It is ordained in three parts. The first contains 20 chapters and 8 figures. The second contains 34 chapters and 9 figures. The third contains 24 chapters and 10 figures. Which was engrossed and in all points ordained by chapters and figures in French in the town of Bruges the year of the incarnation of our Lord, M.CCCC.lxiiij, in the month of June. And commenced by me, the unworthy and of little learning, to translate and bring it into our maternal tongue on the second day of the month of January the year of our said Lord, M.cccc.lxxx, in the abbey of Westminster by London. Humbly requesting all those who shall find fault to correct and amend where they shall find any, and of such who esteem it not a blame on me but on my copy, which I am charged to follow as near as God will give me grace. Whom I most humbly beseech to give me skill, learning, and life to accomplish and finish it.\n\nThose who wish to compile. Understand the substance of this present volume, to learn and know specifically the creation of this world, the greatness of the firmament and smallness of it in regard to heaven. How the seven sciences were discovered and what they are, by which he may the better acquire knowledge in all the days of his life. Then let him who will obey this commandment read this said volume treatisefully and orderly, so that in such things as he shall read, he suffers nothing to pass, but that he understands it rightly. And so may he know and understand truly the declaration of this said volume. And he who will observe this commandment may, by the content of the same, learn a great part of the form and condition of this world, and how, by the will of our Lord, it was created, made, and completed. And the cause why it was established. Of which the gracious Lord has done so great grace to us, that we are ever bound to give him praise and worship, or else we had not been of any value or worth anything. We ought to know that when our Lord God created the world, and that He had made all things from nothing, He had no need of it. For as much had He before as He had afterward, certainly God was to be before and without end, and without beginning. Therefore, He nothing amends nor improves; He never failed in anything, for He sees all things, knows all things, and holds all things in His hand. He had neither hunger nor thirst, nor time, nor day nor hour, but abides continually in all good. For to Him neither early nor late applies, and of all those who ever were, who are, and shall be, they have always been and shall be before His eyes, as much the far as the near, and the evil as the good. He saw the world as well when it was not yet made and formed as He does now at this day. And if He had never made the world, as much had been. He was then worthier than any other, and of equal value as he could ever have been. For otherwise he could not be God. If he did not see and hear all that could be, and was not what he should be, he would be lacking and not mighty in all things. And yet he was and should be a mortal man, but his nature was not such. For he is entirely and wholly God, without beginning and without end. Nothing is new or old to him. All good and beautiful things belong to him by right, and they go and return to him. For from him all things proceed and move, and in holding the right way, he endures no harm. For his bounty is all pure, clean, holy, and clear, without any trace of evil. Indeed, all evil is to him contrary, and therefore it is a necessary consequence that they withdraw from him and from all his goodness, for they are nothing but dung and filth, which must necessarily be. God, and the more it rejoices, the more sorrow and darkness is in hell, where it is continuous. And it shall be as long as God shall be in heaven, where God has all goodness before Him and always, without pain, without travel, and without grief or annoyance He has all, and He enlightens all without any default and without any term. God can make all things. And He can undo or unmake anything without changing Himself in anything that may be. For He can conceive all and create all.\n\nThere is nothing that can hurt Him; He is established without any meaning. And all meanings move towards Him.\n\nGod made and created all the world with His only will, by cause that He might have something that might deserve His well-being and goodness if it were not in His default. And therefore He established this world. Not for His own benefit or for any need, but He did it for charity and by His great generosity. For as truly charitable, He would that others should share in His wealth and goodness. And that all other creatures, each according to its nature, should feel of His presence. After that, it might pertain to him. Thus God would establish this world. Such things should issue forth, that they might understand and know the nobleness of his power and of his wisdom, and also of the good that he made for man earthly, that he might serve him in such a manner. By him, he might deserve the great wealth and good that he had made for him. Then, above all other things, we ought to love him and thank him who made and formed us. When we have such power and such authority by him, if we will love him, we shall be lords of all goods. Now, let us love him with all our might, and then we shall do as wise men. And if we do not, we shall have great harm and damage. For if we lose such goods as our lord has made for us by our own cause, yet certainly God will lose nothing. He made them for our benefit, since by our good deeds we might deserve them, and he has given to us the wit, the intention, and the power. When God formed. god bestows his grace and love not for the benefit of others, but for his own profit. Therefore, he who loves and serves him greatly can call himself a captive and merchant, for through his folly he loses such high, noble, and excellent glory. His sin that brings him no profit and holds only shame and blame draws him to such a place where there is nothing but pain.\n\nWhen the Lord God created man, he gave him the power to do as he pleased - that is, to do good or evil as he wished. For if God had made man such that he could not sin or do nothing but good, he would have had to take away from him some of his power. For he could not then have done evil when it pleased him, and it would have followed that he would always have done good without reason.\n\nAnd thus, he would not have been the cause of the good that he should have done, but it should have been... proceeded by another who should have caused him and given him the will/\nAnd he, by the means of that which he should do,\nwould deserve the reward/\nand not only he/\nFor little deserves he who by the force of another does serve/\nwho tomorrow should put me in a strong prison against my will to do good,\nI should not hold him wise/\nFor he would do me wrong/\nNevertheless, it was well in our lord's power,\nif it had pleased him, to make such that he should not have sinned nor done any harm or evil/\nBut he had not yet deserved such merit or reward as he now does in no time of the world/\nAnd therefore God gave to man plain free-will to do good or evil to the end that in doing well and living evil he might have more merit/\nFor otherwise he might not deserve so much/\nif God had made angels such as might not have sinned mortally/\nnor done evil/\nFor that yet they would not deserve so noble a gift as men. \"Merites ought, with entire heart and great reverence, to serve with great love and great respect him who has made him conquer and reach the highest honor. And our Lord God wills that man be such, that by right he might deserve as much good as he himself has. And therefore He gave him wit and reason not to do well while he is living here. For all the good that every man shall do is for himself, and all evil also. Each man shall have for one good thing an hundred good things, and for one evil an hundred evils. He is a great fool who thinks to do any good of his goods in any manner that it be, and when he withholds himself from doing evil. So much our Lord holds him the dearer and loves him the better. And if he lost all the world, our Lord would never be the less worth. Nor would any of the goods that are in His power be less, if all the saints who ever were or shall be in the world had never done good.\" demetrytes were perpetually damned in hell. Yet, for all that our Lord God should never have the less joy or consolation. And should not be the least worth. Nor anything that is in heaven, but the saints were wise, prudent, and constant, to do well and profitably, as those who plainly knew that this world is not but a vain and transitory thing. And had much rather suffer pains and trials, and offer their bodies to torment and martyrdom, and have shame, blasphemies, and other injuries for the love of our Lord in this miserable world that so little while endures, and to have the goods of heaven everlasting. Rather than to have ease, changeable to the body, for to have pain enduring, They rejected not and had no charge of such goods that at last should be of no value, But they took the bridle by the teeth to get the right high wisdom and understanding of heaven. And there are many of them who are called fools by men for not valuing their words much. There are plenty of wise people in heaven. Now that they had rejected the foolish dictates and sayings, and the foolish works of the people who so coveted the honor and looms of this world for the word of fools. They had left the commandments of God, in which the saints in heaven did greatly honor their debtor. For they left not for the delights of the world to serve their maker and creator, to obtain heaven where they have joy and all honor, as those who are lords and will be without end. And if they had done otherwise, they would have had perpetual shame, filth, and torment in hell, where all the evils that man can devise are. It is a great marvel of this world how it is, that there are so many people who are willing to suffer pain and toil more to obtain the loss of people or to amass great treasures, which so little time abides with them, than they are willing to do to conquer the goods of our Lord, which shall never fail. The blessed saints have obtained these by a It seems to me that they have endured a hard life in this world, and yet they take delight in it, not praising the wit or understanding of a man if he cannot have him in the world and have an abundance of temporal goods. By which he may be honored and lifted up in the world, but he is called nice and frivolous because he cannot discern their malices and cunning. But all they are cursed by God, according to the prophet David, who inflicts pain upon them to please the world in every way they can. For such pride is a vain thing that ensnares the soul. Of whom David says in the Psalter, \"Cursed be they and confounded, as the people of exile who delight in the world.\" For of all goods they extend themselves and discord from God and from His love. Since they have given themselves to these vanities and delights, God holds them in contempt and withdraws His grace from them because they seek the loose ways of the world. \"glory of the world, in which he was put out and set back and there crucified, held as a fool. Thus says our Lord God in his gospel: 'Blessed are those who despise the world, for they shall be as people hated, scorned, and cast out as fools for my love and for my name. For they shall have in heaven their reward and recompense. And every man can see this if God himself lies not. Truth cannot be false. Therefore, he is a fool who seeks to have it because all such people are led by the devil into hell where they have a right sorrowful recompense. And there is no more valiant king nor powerful prince, duke, earl, knight, or nobleman to whom the devil has regard, but he does to him as much grief to his power as to the most vile and most despised.\" pour that which comes into hell, when he has used his days and life and is fallen into his hands, for all who are damned to go there, of what estate they be, are called rabbles. For he might have conquered in heaven a more noble and worthy kingdom than this world. For whoever serves our lord unto death in this world is more honored in heaven than all the kings that ever were in this world, so little enduring with us. Now serve him then and leave the evil, the glory and vanity of this world. Since then we have devised beforehand how and why God created the world and why he made man, we shall devise for you afterward the form of the world and the fashion according to its contents and composition, and how it is made and composed around. But it is expedient that before this we speak of the seven liberal arts and their reasons. And how they were discovered by those who perceived the sciences and virtues. For by the seven liberal arts are\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected, and the text seems to be mostly readable. Therefore, no major cleaning is required. A few minor corrections have been made for clarity.) Known the facts of the world and how it is set. Therefore, we ought to speak of it to understand better what follows.\n\nThis book, drawn from astronomy, declares how at one time the notable and wise philosophers inquired about the nature of the world and how it had been created by God. Many people marveled at this, and when the world was made and encircled, there were people who observed:\n\nThe firmament, which turned round about the world, greatly marveled at how it might be made. They watched and studied many nights and days. Then they began to behold the stars that rose in the east. And certainly these philosophers paid no heed to these great marvels or delightful wines, but:\n\nThey filled their bellies instead with good wines and vituals, and afterwards. fair bed: white sheets and soft (something); and there to sleep, as pigs do, but those were waking and studying many nights, and it troubled them not. But they were greatly pleased with what they saw in the firmament: thus they saw the heavens turn and nobly hold their course and terms. Thus they saw the stars move till they went down in the west. Some on this side, and some on that side, and some earlier than others. Thus the wise men, philosophers and others, observed the heavens until it was day, and they saw the sun rise and ascend in the morning, red and clear, which climbed halfway up, and the other half descended so long until it went under, making the night approach. Then the stars came again in the night in their course until the sun came again and illuminated the day, and held his way and course until he returned to his principal place. After they had observed the moon, which was a common thing and appeared differently to the world. One time it was full round, another time half. After she appeared horned and then half as she had been before, round and full. They recognized by their understanding that she approached the sun when she was even against it. And after she withdrew herself more and more until she was under the sun as she had been before. Then she went and came again every night, turning and making her course about the firmament, just as she does now without anything changing the contrary. But now, as is said, the people think more and are much more curious about their great and fat bellies to fill and make them fat. By which they come sooner to their end and to carrying and by their excessive nursing and indulgence. Which delivers them first to toil and afterward to shame and disgrace. The ancient fathers did not govern them in this way, For they did not set by food and drink but to endure their hunger and thirst for it. sustain their bodies and keep them healthy in such a way as they could help themselves to reach the glory of our lord, and at that time they lived twenty or thirty years longer than they do now, due to their foolish and outrageous governance. Certainly such people do not understand well the word of our lord when he said to the devil, \"Who art thou that tempteth me?\" and he replied that he should make bread from stones and eat it. Then Jesus Christ answered, \"That man lived not by bread alone, but by every word that proceeds out of the mouth of God. If the men of these days understood this word well, they would retain more gladly the doctrines that proceed and come from the mouth of our creator and maker. But the great rents and treasures of their coffers are the cause of shortening and abridging their days. By their disordered manners, they overmuch noise and grieve nature, so that it cannot bear them. Sustaining [things] deprive the soul and life, taking away their rents, treasures, or other delight. In such a way that when death comes and must take their life, heart, and wit, they have lost understanding and wisdom. Many of these are dead and damned, who at their need cannot be consoled or help themselves. They have what they need least, living not like those who study sciences to keep themselves from perils. Rather, they sustain their bodies only as long as they should be in this world. Those who knew that this life would not last long envied nothing but only to learn such science by which they might know the sovereign king, almighty, who created all from nothing with his hand. They thought in their intent as people of noble and virtuous intention that they should never have: Knowledge of our Lord God is not limited to those of high might, but only if they intended and sought in His works, which they found so excellent. And as great as they might inquire and know, they could never truly know the Master. But considering that He had made such a noble and worthy thing as is the heaven in which are the stars that shine bright therein, and His other marvelous virtues which they greatly praised, the more they pressed Him, the more they served Him. For it was all their affection, intention, and reason to know God, since they knew for certain that God had given them with nature both wit and reason to search and comprehend things of that realm and of heaven as much as they could. Otherwise, they might never have thought of it. A man, however wise or discreet, can never come to understand the high secrets of God or His miracles, but by Him, for He knows all. But of those who are naturally made and endowed with reason and understanding. Ordered in heaven and on earth, a man may well inquire why it is given to him, and if he is endowed with good quick wit, and has set and employed his time to study and learn. Since they had gained understanding and reason through their great study, labor, and travel, they could comprehend why and how the entire world was made, as you have heard before. Therefore, they thought that they might also know and have reason for some things since they had the understanding of him who is almighty to know in part or at least of such things as they could see with their eyes. Thus, they would know the reason for that which they saw, causing the stars of the firmament to move and shine so clearly. This was the principal cause why they first put themselves to the study of that science which they did not know. And they knew well that they should inquire sooner about things that they saw than about those that they did not see. Therefore, they were moved. for knowing and seeking the science they did not know of the heavens, moving and desiring to know the truth, they said it was right good to know it, if it pleased God, and to know of His natural works. For more perfectly to believe and know how He was the almighty God, for men could not know or find reasons of God but only by His works. The good ancient wise men, diligently desiring to understand this matter, had no care for amassing any other goods but only for learning the pure science. They were not covetous, nor did they set out to gather treasures, and there were many who perceived them as wise men. It was a great charge to them at times to keep it as much as to spend it by measure, as in other ways to get it and bring it together. And this was a letting them go for learning. They deliberated among themselves and concluded that some cast and threw their treasures into the sea. The others gave it away and abandoned it to those who would take it, and went away. Heremites and others departed, leaving people to pour for them. Some left their goods in such a way that it seemed they should have little cause to think otherwise, and retained nothing but what was necessary for their use. They held with them certain people to serve them, intended only for studying and learning. They made their houses resemble monasteries, setting them in such places where they might assemble and come together three or four times a week to console and amuse themselves. Each one rendered his reason of what he had found and learned. They did this until they had experienced who knew most and had the greatest intent. And him they chose by the consent of all as master. He recorded their reasons, hearing all the fellows, and rehearsed to them all that each one had said. In this manner were the first monasteries founded and increased. And so much. They traveled and studied, gaining knowledge with the help of the Lord, from whom all science grows and abounds. This was not a small undertaking. They spent a long time studying and understood much. The first ones, all who understood and knew, put it into writing as well as they could, so that those who came after them and wished to enter the field might have their writings and continue their labor as they had done before. They compiled all that they found and did so much in their time that there were more than 2.5 million and 400 years before they had acquired the seven liberal arts and sciences through their labors and continuous studies. However, they held their labor well employed and the pain they put into it, for they knew by their wit and their clergy that all that came upon earth by nature would set their cure thereon. And they were not disheartened when a marvelous event occurred in heaven or on earth. They could easily inquire why such marvelous works occurred, and since it happened by nature, they loved God more when they saw such wonders. They watched many nights with great joy and intense study of this, finding high works through which they improved themselves against the Lord, knowing the truth. And they left the vanity of this world, which is so little worth coming to the joy that will never fail. Many wise philosophers in the world died wrongfully and without reason, as they showed rightfully to the great lords and gave them fair examples in reproving and reprimanding their evil tyrannies and extortions inflicted upon many people. They preached truth to them, and those who would not believe them and were ashamed of being associated with them were blamed, and they were put in their prisons, where they were made to die by cruel tortures because they showed them the truth of which they were certain, as was done to the holy martyrs. Saints who suffered death and passion for the love of Ihu (Jesus) Christ, whom they wished to enhance. There were such philosophers who, through their wit and understanding, prophesied the holy time of the coming of Ihu (Jesus) Christ, like Virgil, who was in the time of Caesar at Rome. By which great multitude of people have been better since then than before. For he said that a new language was enjoyed from heaven high that should perform virtues on earth, by whom the devil should be overcome. Upon which Saint Paul, who saw this scripture which he much praised, said with a sorrowful heart, \"Woe is me that I should have run, feared, and yielded it to God, had you lived, and that I had come to you.\" Other philosophers there were of whom Eusebius spoke well and marvelously. But we may not now recount all the good things that they said. For they were all prudent and brave. They set forth all other things, but if it were not for clergy, men would not know. that God were there, and if men had not been so prudent as they were, there would never have been such great clergy as there is now. If there were now men like those who founded clergy first, it would be otherwise than it is now. But clergy has gone to nothing, for in these days you see the people not, because those who ought to understand virtues and teach others and give examples to do well are those who recoil and withdraw from it. And all this proceeds from their folly, for no one holds clergy for virtue. Neither does he love it nor apply it in all points. But many there are who seek lies and dresses and leave the clergy's way. For no one learns or seeks now, but to connect so much that he might conquer and get the money. And when they have gotten and assembled it, then they are worse than they were before, for the money has so surprised them that they can intend for nothing else. There are plenty of poor clerks who gladly would. If they had the power, but they may not understand it, because they lack the means to provide for their necessities, such as books, food, and clothing. They are compelled to obtain their living in other ways, for the rich have seized so much in these days that the poor are left naked and must suffer. Yet there are plenty of rich clerics who possess books without number, richly dressed and esteemed as wise and good clerics. They seek only the praise and admiration of the people and behave like the cock that scratches in the dust to find a precious and valuable gem. The cock scratches for a long time in the dust and muddle until it finds a gem that shines clearly. Then it merely gazes at it and leaves it lying there. It does not ask for anything else but some corn to eat. In the same way, many of these unwise clerics are covetous. Those who possess the precious books richly bound, stored, and well adorned, do nothing but look and behold them without taking action while they are new, because they seem fair and they gladly pass through them. And after they turn to the other side and think to fulfill their carnal desires, and they might learn enough if they would attend to it. For they have the power and might do as the wise men did before, who, through their laborious study and diligence, first discovered the clergy. But they have misguided intentions and therefore sciences and arts perish in such a way that scarcely and with great pain do they know their parts of reason, which is the first book of grammar. The first of the seven sciences. But they put their arts in their males and learn immediately the laws or decrees, and become advocates and jurists to amass and gather wealth wherever the devil supports them, and yet they do not. In Paris, Oxford, and Cambridge, there are such clerks who are accustomed to wanting the reputation and fame to be called masters, in order to be more respected and honored. They prefer to connect little and have the name of master, rather than be good clerks without having the degree and name of master. However, they are called masters in vain, as they are enticed by the title in such a way that they can barely tell the truth. Because they have the name of master so soon, they abandon the clergy and take to winning, just as merchants and brokers do. And there are many in the world who have the name of master, but who know little of good and reason. Those who now desire this are not true masters, for they order themselves otherwise to the sciences than those who first discovered them did. They first entered into grammar to draw reason in their ordinance, and after logic to prove and show it. They found rhetoric to speak fairly in judgment and right, which they most loved, and arsmetrics to be expert in all things. They found geometry for measuring and surpassing all mastery, and after that they found the science of music for setting all things in harmony. Once they had understanding of astronomy, they were made to have knowledge and virtue. In this manner, you may understand how they first founded the seven arts or sciences. They are so interconnected that one cannot be authorized without the other, and the first cannot be perfectly mastered without the last, nor the last without the first. He who will learn one rightly and understand it must learn all the others, for one is so common to the other that it is necessary to know all. But now men seek to learn no more but the art to obtain money, and we would be blamed for allowing others to be pressed first, as we have great need. Little would we have known if we had not seen it in writing. For, as previously stated, if the clergy had been lost, we would have known nothing and neither would we have known who God was, nor would men have ever known what was best to do. And so the world would have been damned had we been born in an evil hour. For the men knew no more than dumb beasts, and all good things are now known and come from the seven sciences that the philosophers discovered at one time through their wits. For by this they gained understanding to love God and his virtues. And God is always and will be without end. And so they believed in great faith truly in the ancient law. But in these days, the sciences perish through our enemies' detractions and other evils in such a way that very little is retained of one and the other. For now, no man intends but for riches, for it is their master and their lord. To those who delight in hearing, to the extent that he will reward them greatly if they endure all evil adventures in hell that mock them and say they were born in an evil hour, those who have not learned what they ought to learn will have more profit from their sciences. You loved it better to conquer clergy than to make the fool wise, and know that all those who left their time to get worldly goods are assured to have evil and pain after their death. For by their avarice and chequace, sciences come to nothing. So that which now is known and grows comes and grows from the vices of Paris, Oxford, Cambridge, and others.\n\nNow clergy reigns strongly in France in the city of Paris, as it did once, according to their understanding. And those were clerks, knights, and laborers. The laborers ought to pursue. For clerks and knights, necessities for living honestly in the world; knights should protect clerics and laborers, without wrongdoing inflicted upon them. Clerics should instruct and teach these two kinds of people, and guide them in their work in such a way that none acts in a manner displeasing to God or forfeits His grace. Wise philosophers once distinguished three types of people in the world: those who knew, those who fought, and those who labored. No man could fully comprehend or learn and retain the knowledge of all three in a single lifetime. Therefore, he who wished to learn was advised to focus on mastering only one of the three. Consequently, philosophers established three types of people in the earth, seeking the pure truth and desiring to reside in a city where they could contemplate the best state. Of the clergy. And thus the better for address them, and to teach other they chose the city of Athens, which was noble and once one where they had their common residence and assembly. And there reigned first chivalry with clergy, and after from thence it went to Rome, which now is of great renown. And there chivalry continued long, and afterwards remanded into France, where chivalry has more power than any other place in the world. And thus it abounds there that one and that other. For chivalry always sees clergy where she goes. Then the king of France and of England may be joyous that there is in his realms such seigniorage as is seen. And of clergy where every man may draw out wit and conning human. And there it never abides the less. For it is as a fountain that continually sourdeth and springeth. And the more it renneth and the farther, the more it is wholesome. And the more the spring of the fountain renneth and farther, the more of the water may be taken. For in like wise may I say to you, Paris Oxford and Cambridge are the fonts where men may draw out most science and more in Paris than in other places, and since the clergy is so advanced in France, therefore the heirs of France should know this especially. For just as the sun is moister than all the stars and causes most good things to grow in the world by the bounty that dwells in him, so the king ought to be of more value than any other, and to have more understanding and clergy, by whose valor and sufficiency he might shine among other people, and by their example of his well-doing that they see in him, they might by right conduct draw themselves to our Lord. In such a way should he be king by right in this world and in heaven. Therefore it is well and right and reasonable that they do their diligence to learn such clergy and science, that after this mortal life they lose not the sovereignty of heaven. For by nature and law.\n\nThe first of the [unclear] The seventh science is rhetoric, which contains in substance rightness, reason, and the order of words. It should not be held as folly. For the routes:\n\nThe first science is grammar, which is greatly necessary for the time being. The fourth part of it is not known without which grammar surely all other sciences, in particular, are of little recommendation. For grammar speaks with me, and he who could master all grammar could make and construct every word. God made the world by spoken word.\n\nThe second science is logic, also called dialectic. This science proves the true from the false and the good from the evil. So truly that for the good was heaven created and made. And on the contrary, for the evil was hell created and established, which is horrible, stinking, and dreadful.\n\nThe third part of the seventh science is called invention, which includes the discovery of new and unheard-of things. It is the source of all the other parts of rhetoric.\n\nThe fourth part is disposition, which arranges and adorns the thoughts and words.\n\nThe fifth part is elocution, which is the art of speaking and writing effectively.\n\nThe sixth part is memory, which retains and recalls the things to be said.\n\nThe seventh part is delivery, which is the art of expressing thoughts effectively through gestures and tone of voice. And laws by which the jurisdictments are made and maintained in the courts of kings and princes, and of barons, come and proceed from rhetoric. From this science were extracted and drawn the laws and decrees necessary in all causes and in all rights and duties. He who knew the science of rhetoric should know right from wrong. For doing wrong to another who does so is lost and condemned, and for doing right and reason to every man, he is saved and gains the love of God his Creator.\n\nThe fourth science is called ars metrica. This science comes after rhetoric and is set in the middle of the seven sciences. Without it, none of the seven sciences can be perfectly and entirely known, so it is expedient that it be well known and understood. All sciences take their substance from it in such a way that without it they cannot be. And for this reason, it holds its place in the middle of the seven sciences. The name is called \"nombre.\" For her, proceedings are of numbers, and in all things she runs and goes. And nothing is without number, but few perceive how this may be. But if he has mastery of the seven arts so long that he can truly say the truth, but we may not now repay or declare all the causes why, for whoever would dispute on such works is bound to know and know much of the gloss. Whoever knows well the art of geometry can see the order of all things by their order. The world was made and created by the ordinance of the sovereign. The fifth is called geometry, which is more valuable to astronomy than any of the other seven. For by her, astronomy is compassed and measured. Astronomy may be known by geometry in all things where there is measure by geometry. And the courses of the stars, which always go and move, may be known. By geometry, the greatnesses of the firmament of the sun, the moon, and the earth may be known. By geometry, all things may be known. The sixth of the seven sciences is called music. This science forms harmony. Of this science of music comes all temperament. And from this art proceeds some physics. For just as music brings harmony to things that agree and keep them in harmony, so does physics work to bring nature to a point where it deviates in the human body. When any sickness or malady encumbers it. But physics is not one of the seven sciences of philosophy. Rather, it is a master or craft that enters to heal the body of man and preserve it from all sicknesses and maladies as long as life is in the body. Therefore, it is not liberal. It serves to heal the human body, which otherwise might easily be harmed. Perish there not anything liberal or free that grows from it, and for as much as the science that serves the body lessens his freedom. But science that serves the soul deserves in the world to have the name liberal. For the soul ought to be liberal as that which is of noble being, as she who comes from God, and to God will and ought to return. Therefore, the seven sciences are liberal, for they make the soul entirely free. And on the other hand, they teach and engage all that in every thing ought properly to be done. This is the very reason why these arts are all called the seven liberal arts, for they make the soul free and deliver it from all evil. Of this art is music, which agrees so well with each one that by it the seven sciences were set in harmony and still endure. By this science of music are extracted and drawn all the songs that have been sung in holy church and all the harmonies of all the instruments that have diverse harmonies and diverse sounds. Where there The seventh and last of the seven liberal sciences is astronomy. This is the field of all knowledge, through which one may and should inquire about things in heaven and on earth, and especially about those made by nature, concerning their distances and who understands and knows astronomy can bring reason to all things. Our Creator made all things through reason and gave a name to each thing. By this art and science, all other sciences were first inspired and obtained through decrees and divinity. Through them, all things are counted to the right faith of our Lord God, to love Him and to serve the Almighty King from whom all goods come and to whom they return. He who made all astronomy, heaven and earth, the sun, the moon, and the stars, as the very ruler and governor of all. The world and he who is the refuge of all creatures. For without his pleasure nothing may endure. Indeed, he is the very astronomer. For he knows all the good and the bad, as he himself composed astronomy. At one time it was so strongly requested and was held in high regard as a great work. For it is the science of a noble being. Whoever might have the perfect knowledge of it could know how the world was composed and the abundance of its partial sciences. For it is the science above all others by which all manner of things are known better. By astronomy alone, all the other six aforementioned [sciences] were founded, and without them, none can know true astronomy, no matter how wise or mighty. In like manner, instruments are to a mason as the means by which he forms his work, and by right mastery are the other instruments and foundations of astronomy. And the ancient wise men, as kings, princes, dukes, and earls, [were masters] of astronomy. knights and other great lords underwent great trouble and study, and through the high conduct expected of them, they endured much pain and labor to learn and understand the sciences and arts of the clergy, in order to grasp the science of astronomy. They persevered for such a long time that, by the will of the Lord, they learned and knew enough. For they were well aware of many great affairs and works that occurred in the world. And they desired nothing, though worldly things, for those who knew the reasons for such things. At that time, it was the custom that if a man was bound to one or more, or if he came from humble origins and was rich and possessed great goods, he dared not study the seven liberal arts, because the nobles and high men kept them principal and held them free and liberal. Therefore, they were called the seven liberal arts or sciences, because they are so reasonable and truly composed. Living in the world, be he ever so much and profound in science, be he poor Jew or Christian, he can change or take away nothing, nor defile it in any manner. And he who perfectly knows the seven arts shall be exempt from all laws, for there is no way it could interrupt him in anything he would prove. Whether it is true or false, by reason he would prove all that he would, the then is he a fool who thinks he can know perfectly anything that pertains to clergy, By what craft or trade that may come to him, unless it be by miracle of God that all may do. If he cannot any of the seven sciences, then all his labor should be of no value nor should he show anything of recommendation nor prove by right the pro and contra. Therefore the seven sciences are exempt from all laws. There, as they have been read, And there is no man, be he ever of such diverse law or language, that if he converses with people who can understand nothing of the seven arts. Sciences do not prove their uses or parts that shall be believed as experts and wise. Neither will Payne nor Saracen be so diverse that a Christian or Jew can say anything against them. And the decretal laws are not evil, though some people hold the constitutions among them evil because others do them and hold them. For all laws depend on the seven sciences. And all men believe them and retain them where they know them. And all reasons that proceed from the seven sciences are true in all causes and in all places. Therefore, the sciences are not changeable but always established and true. Herewith I depart to speak more to you about this. For there is enough here before made ample mention of it. And now I shall recount to you hereafter about the accidents and the faiths of nature, and that shall be short. God created nature first, and before He created anything else that appeared in the world. We ought to foresee this. all other works say and declare what she is for to devise after and describe of the world. For the firmament tears and moves by nature, and in like wise do all things that have moving. Nature moves the stars and makes them shine and grow, and also may annoy and grieve as much as she wills. And because all men do not well understand what follows in substance, we shall declare a little of our matter a long time for to give the better understanding what nature is and how she works, so that more fully you may comprehend the fashion of the world by this that is to be declared hereafter. If you will well understand the reasons, and therefore give diligence to comprehend them and retain them well.\n\nOur Lord God created all things first by nature. For she is the thing by which all creatures and other works have endured and lived whatever they be or have been designed by God under heaven. Without nature, nothing can grow. And by her have all things been created life, and therefore nature ought to be the first. For she nourishes and entertains all creatures, and holds herself where it pleases the Creator or Maker. Nature works in the same way when employed. The axe of a carpenter works in the same way when he employs it. For the axe does nothing but cut, and he who holds it directs it to whatever part he will. In the same way, nature makes things ready and holds herself where God wills. For all things are made by her and entertained as He wills. She works in such a manner that if she lacks on one side, she recovers it on the other; nature forms nothing in vain. But her work is always whole after she finds matter. Whether it is one thing or another, yet there is another thing which ought not to be forgotten. For one will be born black or brown, and another white. One great and another small. That one will happen. To be wise and discreet, and some are wise and sad in their youth. In their old age, some are still wise, while others are young and old, some are fat, and some are lean. Some are slender, and some are thick, some are hard and rude, and some are soft and tender, some are slow and some are hasty, some are hardy, and some are cowardly, some are lame, halting, and crooked. Some are well-formed in all righteousness and points. A great man is often made evil, and a little man is often made good. There is no member that is not well made and appropriate to his body. A fair child often becomes foul in his growing. Some will have their wills, and others desire it little. Each has his talent and appetite. A little man often engenders a great one, and a great one often gets a little one. Some die lightly, and others live long. Long before they reach an age to give the world over, nature permits them to do so, according to God's will. It is often observed that some individuals intend to enter the clergy, while others dedicate themselves to various sciences and crafts, such as carpentry, masonry, or smithing, in which they have spent their time. A man gladly applies himself to that which his inclination is drawn to, and to other crafts or sciences than nature and understanding grant him, he will never fully understand or master as he should to that which his natural inclination gives him. There are also other kinds of people who devote themselves to doing many things that others cannot or may not do. Since nature has not granted it to them, some pretend to high estates and great riches, and it often happens that a man comes to that which he aspires to, while others cannot. However, he often turns against them and causes them harm, and frequently with great pain. may they come to their aboue / of ye thing yt they wold acco\u0304plysshe. & other doo & make plente of thynges. that so\u0304me can not ne may not\ndoo ne make / For in the persones ben so many dyuersetees and facions not lyke and of wylles that men shal not fin\u00a6de in ony contree of the world two men that parfyghtly be lyke / who ferre they can seche / but that they be dyuerse in so\u0304\u2223me cas. or of body or of membres or of entendement or of the vysage or of their sayngis or of their faytes or dedes / For the puyssau\u0304ce of nature is so diuerse / that ther is no\u2223thyng that hath growyng but that she hath vpon it myght in suche wyse that she gyueth to one somme thyng that ano\u00a6ther hath not in hym / how be it that noman can perceyue o\u2223ny dystau\u0304ce / Suche is the vertu of nature where plente of clerkes haue somtyme sette their entendement & cure and haue strongely laboured to thende that they myght better de\u00a6clare the fayte & puissance of nature / And first of all saith Plato whiche was a man of grete renomme / that nature is An over poultice or might in things that she makes to grow like by like, so that each may be. And this may be understood by one man begetting another, and by beasts by plants and by seeds which grow and after their semblance. And lo, this is that which the wise Plato says, who was a great cleric; after him Aristotle says that this was a gift come from the high prince. When he gave virtue to the firmament and to the stars to move and to be, and that without God such power could not be given, as the things that have power to remove and to move - Aristotle says this in many a book treating of nature. Many other philosophers there were who said that nature proceeded from virtues of heat which causes all things to grow and nourish. But for this present time I pass over to speak of other matter. Though philosophers esteemed Plato better than Aristotle, they spoke so highly of him as is said above. That few clerks could attend to it. He is not the one who can perfectly know what it is, save God who knows and sees all. And first, he would establish for the accomplishment of all things. It can be known here that God is of great power. And it is from him a right great thing when he created and formed so excellent and noble a creature with nothing and without toil. Therefore, he would create and make man to the end that he might be mighty and have such wit and understanding in himself, knowing by nature which might grieve him in his soul. And live unto our lord. For if he will justly and rightfully conduct himself, he may well bring his heart to that, so that nature will not grieve him in any way. And therefore, the seven sciences or arts were founded. To take away the evil thoughts that might bring a man to death. Which they may destroy by the sciences. And thus, one may change his evil estate by. A good master's teachings. It is good for virtuous men to be around him, for men can learn and profit in various ways. A wise man is prudent in such a way that after his death, he has the better lot and God receives him with favor. He will have done more for his own profit than for another. All men knew this for certain. For he will receive all the good. A fool is he who defiles himself with sins, he who conducts himself in the same way as the evil servant, to whom the master delivered his goods to multiply. But he did not rightly, as the servant of evil faith. Therefore, the master, seeing his untruth, chased him away from him. And ever after, he had shame and reproach, like the gospel witnesses, and to us, where it is written: All in the same way will it be for those who leave the good grain, for the chaff. These are they who suffer their souls to perish for the pleasure of their bodies. God formed the world round. Like a ball, the which is all round, and He made the heaven all round, which surrounds and goes round about the earth on all sides without any defect, just as the shell of an egg envelops the white all around. And so the heaven goes round about an aether, which is above it. This aether is called \"ether\" in Latin, which is as much to say as \"pure aether and clear.\"\n\nFor it was made of pure and clear aether,\nThis aether shines with perpetual resplendence,\nAnd is so clear and shining that if a man were dwelling in that place,\nHe would see all one. Thing and all that is from one end to the other, lightly or more, a man should do upon the earth, only the length of a foot or less, yet if he had need. All in like manner I say to you. Whoever was there, he might see all around him, both far and near. The air is so clear and pure. Of this hester, angels took their bodies and their wings. When our Lord God sends them in message here below to His friends. Whenever He will show them anything. And therefore they seem so clear to sinful men in this world, that their eyes cannot endure the resplendence or behold the great clarity, which is to say, of sins and the iniquities of which they are filled. It often happens that when angels come to any man in any place by the will of God to say and show their message, that while the thing speaks to him, He falls to the ground as if he were asleep or in a trance, and seems to him. Here is the cleaned text: \"he merely heard the words of Angelo as he dreamed, and was mute until Angelo returned. Then, when he was awake and returned to himself, he remembered well Angelo's saying and what he had shown him. I tell you truly that no bodily man can endure to see him in any way, for a man is made of heavy matter. Nor can any bird or creature, however strong or swift, endure to be there. It behooves him to come down as soon as a stone until he comes to a place where he may retaliate, if he is not abashed to descend. For nothing can remain there if it is not spiritual, nor can it live or dwell there. No more than a fish can live in this air where we are and sustain itself, but it must die and perish shortly. But if he is continually nourished in the water. In like manner, I tell you of us, for we cannot move in this air perpetually or live or dwell there.\" as long as we have the body mortal,\nthis clarity which we have spoken of, called aerial spirit,\nand where angels take their array and surround all about the world,\nthe four elements which God created and set one in another:\nOf which one is the fire,\nthe second is therein,\nthe third is water,\nand the fourth is earth,\nof which one is fastened in that other,\nand that one sustains the other in such a manner as it holds him in the middle.\nThe fire, which is the first,\nencloses this aether,\nin which we are,\nand this aether encloses the water, which holds it all around the earth.\nAll in like manner, as an egg and the white encloses the yolk,\nAnd in the middle of the yolk is also, as it were, a drop of grease\nwhich holds on no part,\nAnd the drop of grease which is in the middle\nholds on neither part.\nBy such and similar regard, the earth is set in the middle of heaven so justly. And so it is equally. The earth is as far from heaven above as from beneath. Wherever you are on the earth, you are far from heaven, like the point of a compass set in the middle of a circle. That is to say, it is set in the lowest place. Of all forms made in the compass, the point is always lowest in the middle. And thus are the four elements set, one within the other, so that the earth is always in the middle. For as much space is always the heaven from beneath the earth as it appears from above. The following figure on the other side of the leaf explains this clearly. And therefore, take heed of it.\n\nFor as much as there is more weight in one than in any other, therefore it holds itself more in the middle. And that which is heaviest lies above it, for the thing that weighs most draws most lowest. And all that is heavy draws towards it. Therefore, we should join together. the erthe / and alle that is extrayt of therthe / yf so were / & myght so happene / that ther were nothing vpon therthe / watre ne other thynge that letted and trobled the waye. what someuer pate that a man wold he myght goo round aboute therthe / were it man or beeste aboue and vn\u2223der. whiche parte that he wold lyke as a flye goth round aboute a round apple In lyke wyse myght a man goo rou\u0304\u00a6de aboute therthe as ferre as therthe dureth by nature. alle aboute so that he sheld come vnder vs / And it shold seme to hym that we were vnder hym / lyke as to vs he shold seme\nvnder vs for he shold holde his feet ayenst oure / And the heed towad heuen / no more ne lasse as we doo here and the feet toward therthe. And yf he wente alway forth his way to fore hym he shold goo so ferre that he shold come agayn to the place fro whens he first departed. And yf it were so that by adue\u0304ture two men departed that one fro that other And that one went alleway toward the eest / & that other toward the weste / so that bothe two wente egally / it behoued that they shold mete agayn in the opposite place fro where as they departed. And bothe two shold come agayn to the place. fro whens they meued first / For the\u0304ne had that one and that other go on rounde aboute the erthe aboue and vn\u00a6der / lyke rounde aboute a whele that were stylle on ther\u2223the in lyke wyse shold they goo aboute therthe. as they that contynuelly drewe them right toward ye myddle of therthe for she fastneth all heuy thing toward her / & that most we\u2223yeth most draweth & most ner holdeth toward the myddle / For who moche depper one delueth in therthe. so moche heuy\u2223er\nshal he fynde it & for to vnderstonde this that j haue de\u2223uysed to you here to fore of the goynges of the flies aboute thapple. & of the me\u0304 aboute therthe In li\u00a6ke wyse maye ye see all the manere & fa\u00a6cion by thyse two fi\u00a6gures y\u2022 whiche ben here to you represen\u00a6ted and shewde alle entierly / dij.\nBBut for to vnderstonde the better & more clerly conceyue / ye may vnder\u2223sta\u0304de by ano\u00a6ther ensa\u0304ple yf the And if the earth were parted right in the middle in such a way that the heaven might be seen through it, and if one threw a stone or a heavy leaden ball that weighed well when it should come in the middle and halfway through it, there it should abide and hold itself, for it might neither go lower nor rise higher. But if it were that by the force of its great height it might, by the weight in falling, fall deeper than the middle, but immediately it should rise again in such a way that it should abide in the middle of it, never to move thence. For then it would be equally over all beneath the firmament which tears night and day, and by the virtue and might of its tearing nothing poisonous and heavy may approach it, but withdraws always under it. And on the other side, if there were pierced through in two places of which one hole were cut into the other like a cross and four me. Stones were placed at the four heads of these two holes, one above and another beneath. And in the same way on both sides, each throwing a stone into the hole, whether it was great or small. Each stone should come to the middle without being removed. But if it was drawn away by force and they held one against another to take its place in the middle, and if the stones were of equal weight, they would all come at once, as one as the other. For nature would not allow it to happen any other way. And if their weights were clearly seen to be unequal from the place where they should fall, the heavier one would come to the middle of the two first. The lighter one would be all around it, as the second figure clearly shows on the other side. And as much as can be cast in, the holes may be filled up again, just as they were before. Figure. This figure shows you the plain truth, and hereafter we shall speak of other things. Now then, please allow me to explain to you plainly how the earth is round. Whoever could mount high enough in the heavens and behold by eyes and by valleys the heights of the great mountains, and the great and deep valleys, the vast waves of the sea, and the great floods, they would appear less considerable to the greatness of the earth than a man's herald or figure. Neither mountain nor valley, however high or deep it be, takes away from the earth's roundness any more than a galleon's prick takes away its roundness. For the earth must be round. To gather more people together, and we shall tell you hereafter why the world must be round.\n\nGod formed the world round. Of all the forms that are, none can be so ample or receive so much by nature as the round form. Figure round. For this is the most ample of all figures that you may take example from. For there is none so wise or so subtle in all things, nor so capable of understanding, that can make a vessel, be it of wood or stone or metal, that is so ample or that can hold within it so right quantity as shall do the round one. Nor figure that can move so swiftly or so lightly make its turn about, that any man can understand, but that it must take other place than this, save only the round one, which may move round without taking other place, for she may have no other than the first. Neither let one line or ray depart from the place where she holds her, of which you may see the nature by a figure squared set within a round or another which is not round, and make them both turn. The corners of them that are not round shall take diverse places that the round one seeks not. And that you may see by these three figures which are here, of which that one is: Around all about, and that other two you may see, squared. Yet there is another thing that there is nothing under heaven enclosed, of what diverse form it be, that may so lightly move by nature as may the round. And therefore God made the world round, to this end that it might be filled on all sides. For He will leave nothing void, and will that it turn day and night. Which makes all to move. Therefore it behooves lightly and swiftly to move. And without it, there is nothing that may move.\n\nOur Lord God gave moving to the heaven, which goes so swiftly and so appropriately that no man can comprehend it in his thought. But it seems not to us for His greatness, no more than it should seem to a man. If he saw from afar a horse running upon a great mountain, it would not seem to him that it went only past, and the further he should be from it, the less it should seem to go. And the heaven is so great. If a stone were high and far above us, as high as the stars are, and were the heaviest of all the world's lead or metal, and began to fall from a great height above this, it is proven and known that it would not reach here within a hundred years, such is the height's greatness. The which is so great that the earth round about has nothing greater against it than the point or prick in the middle of the greatest compass that may be near the greatest circle that may be made there. And if a man were above in heaven and beheld and looked down in the earth, and that all the earth were burning all in cool, flaming and lit, it would seem to him less than the least star, which is above seems to us here on a mountain or in a valley. Therefore, it may well be known that heaven must lightly move when it makes its turn and goes round about there in a day and a night. Like we may perceive by the sun, which men see in the morning rise in the east or in the north, and go down in the west, and on the morn early we see him come again in the east, for then he has completed his course around there. Which we call a day natural, which contains in it day and night. Thus goes and comes the sun, which never shall have rest, nor ever shall finish to go with the heavens. Like the nail that is fixed in the wheel. Which tears when it tears. But because it has moving against the course or turning of the firmament, we shall say to you another reason. If a fly went around a wheel that went around itself, and that the fly went against it, the wheel would bring the fly with it, and so it would fall out that the wheel would make many turns while the fly made one turn. And before she had gone around the wheel to the first point, So you must understand that in such a manner go the moon and the sun. The text is primarily in Old English, with some spelling errors. I will correct the spelling and remove unnecessary symbols and line breaks.\n\nThe text begins with a description of the common trait among the five planets that move in the same direction toward the east, with the heaven moving in the opposite direction toward the west. The speaker then concludes the first part of the book.\n\nThe earth, being small compared to what has been heard before, is still worthy of praise in relation to heaven. Although it may seem insignificant compared to precious metals and stones, its roundness and size have been described. We understand that the earth is not inhabited in all parts, as is well known, by no people. And it is inhabited only in one quarter, similar to how philosophers have sought to know it, great travail and study being required. We shall discuss it accordingly, dividing it into four parts. Take, for instance, an apple, which will be divided by the middle into four parts, equal in length and breadth by the core. Parse the quarters to see and understand their facings in plain earth or in your hand.\n\nAt the end of this line, like it goes right by line, we may see a city which is called Arian. It is set in the middle of the world. Astronomy was first founded here through great study, mastery, and diligence. This place, Arian, is named the midday, as the one set in the middle of the world, while the other end of this line faces towards the left side. This is called the south, taking its name from the seven stars and drawing towards another star. led the mariners by the sea, in that other line which is the middle,\nwhere the south cuts in at the end, toward the east, as the authors say, is paradise terrestrial. This place is called orient, that is to say, east. For from thence comes the sun, which makes the day about the world. And that other head is called occident, that is to say, west. For there the day wanes and grows dark when the sun goes down there. Thus and by this reason,\nbe named\nThese four parties that I have declared to you. Which are set in a quarter of all the earth of the world, ought to have a round form. For reason and nature give that the whole world is round. And therefore understand this quarter as if it were all round and in the middle of this line, east and west, to set the parties in their right places, as this present figure represents, showing it to you plainly.\nAfter each party was turned. The earth, inhabited by all, is divided into three parts. It is therefore necessary to make another division. Of which, the part toward the east is called Asia, named after a queen who once ruled this region and was called Asia. This part is as large as the other two. Therefore, it is called Asia the Great and extends from the north to the south, as shown in this figure.\n\nThe other part is called Europe, named after a king called Europa, who was its ruler, and for this reason it was so named. It extends from the west to the north and borders Asia the Great.\n\nThe other part is Africa, stretching from the south to the west. Africa derives its name from Helbe, which means:\n\nTherefore, the earth is divided into three parts: Asia, Europe, and Africa. The first region of Asia is the great paradise terrestrial. This is a place which is full of solace, pleasures, and delights, so that none who are therein may be grieved or have any evil in any manner of the world. In this paradise is the tree of life, and he who has eaten of its fruit shall not die as long as the world endures. But no living person may come there, except our lord God.\n\nWe shall first speak of the peoples, and afterward of the beasts and fish, as the book shows us from which is drawn this Map of the World.\n\nThe first region of Asia is the great paradise terrestrial. This is a place full of solace, pleasures, and delights, where none who are therein may be grieved or have any evil in any manner of the world. In this paradise is the tree of life, and he who has eaten of its fruit shall not die as long as the world endures. However, no living person may come there except our Lord God.\n\nWe shall first speak of the peoples, and afterward of the beasts and fish, as the book from which this Map of the World is drawn shows us. This angel conducted and brought him thither. For all around it is enclosed by a wall with fire burning, which flames up to the clouds. Within it, a fountain or well arises, which is divided into four floods. One of these is called the Indus, which flows through the kingdom of India and branches out into many arms. It originates from the mountain called Ortas, which is toward the east, and falls into the ocean Occan. The second of the four floods is named the Ganges or Nile. It enters there by a hole and runs underground so far that it re-emerges into the long sea that encircles Ethiopia, and departs into seven parties, and runs through Egypt so long that it falls into the great sea. The other two floods, of which one is called the Tigris, and the other the Euphrates, originate near Hermon, near a great mountain named Partheacus. These two floods traverse many great countries. The lands they sailed in the sea, where both fell in, like nature requires. On this side of paradise, all around are the territories. After coming the countries of India, which take their name from a water called the Indus, sourcing in the north. The Indies are enclosed by the great sea that surrounds them. In India is an island named Prosperity, where ten cities and plenty of other towns are founded. There, every year there are two summers and two winters. And they are so temperate that there is always verdure, and upon the trees are continually flowers. It is very plentiful in gold and silver and very fertile in other things. There are the great mountains of gold and precious stones and other riches in abundance. But no one dares to approach it due to the dragons and griffins, wild beasts with lions' bodies, which easily carry away a man armed and sitting on his horse. When they seize him with their claws and uncouth limbs. There are yet plenty of other such delightful, sweet places. And so spiritual that if a man were there, he would say it was a very paradise. In the land of India, there is a great mountain called Mount Capyen. It is a vast region. There is a kind of people without wit and discretion, whom King Alexander enclosed within it. They are named Goths and Magoths or Gog and Magog. They eat raw flesh, whether it is men, women, or beasts, as if they were mad or demoniacs. This India, of which I tell you, contains fourteen regions. And in each of these regions there are many people. Moreover, there are great trees there that touch the clouds. And there dwell people who are horned and are only two cubits high. They go out in great companies, for often they fight against the cranes that assail them. But within seven years they become aged and old and die of age. These people are called Pygmies and are as little as dwarves. Near this country grows pepper, all white. But the vermin is so great that when they want to gather and take it, they must set fire in it to drive away the vermin. And when it is so burned, the pepper is found black, sour and crisp. There are other people called gromes and brigmen, fairer than those named before, who save others' lives. They put them into a burning fire. There is yet another manner of people, those whose fathers and mothers or other friends are passing old and aged. They kill and sacrifice them, whether it is wrong or right, and eat their flesh and hold them for merchants and neighbors who do not do the same to their friends. For they hold this manner among them for great wealth, great worship, and great generosity. And therefore each of them uses it. Towards the reed and clear forest, which seems properly on fire burning. And there also are found another manner in India. Plenty of serpents which are of such force and might that they devour and destroy. take by strength the hearts and bucks. Yet there is another beast which is called Centaur, which has a heart's horn in the middle of its face / and has the breast and thighs like a lion / and has great mane about him so that no one can tame or daunt them. Another beast in India is called Manticore, and has the face of a man / and three huge great teeth in its throat / it has eyes like a goat / and the body of a lion / tail of a scorpion / and voices of a serpent, in such a way that by its sweet song it draws to it the people and devours them / and is more deliberate in going than is a bird in flying. There is also a kind of Oxen or bucks that have their feet all round and have in the middle of their forehead three horns / yet there is another beast of fairer form or shape of body which is called Monoceros, which has the body of a horse / feet of an elephant / head of a heart / voices clear and high / and a great tail / and has but one horn / which is in the middle. In the middle of its forehead, which is four feet long and sharp like a sword, tigers have such a nature that whatever they see, they believe it to be their reflections. They circle around the mirrors for a long time until they break the glass and see no more. During this time, hunters manage to escape from them. Sometimes, these tigers think so long and stare at their images that they are taken unawares and captured. There are also other beasts called castors, which have this trait: when they are hunted, they bite their own genitals or testicles and let themselves fall, thus helping themselves. They know that they are hunted for no other reason. The tiger, like the lioness, has five fawns in the first year and one less each year after that, declining in number. There is another small beast that is so terrible and fearsome: The redoubled beast keeps others from approaching it. By nature, the lion doubts and flees from it, for it kills the lion. In this party, there converses and repaires another beast, which is of diverse colors with white, black, green, blue, and yellow spots, much proper, and is called Panther. And there comes out of its mouth such a sweet savour and breath that the beasts follow it for the sweetness of its body, save the serpent. To whom the sweet smell causes such harm that often the serpent dies. And when this beast is otherwise filled and full of venison that it has taken and eaten, it sleeps for three days whole without waking. And when it awakes, it gives out of its mouth such a sweet savour and smell that at once the beasts that feel it seek it. This beast has but one fawn, and when she shall give birth, she has such distress and anguish that she breaks with her nails and rents her matrix in such a way that her fawns come. In this countryside, a mare conceives by the wind and gives birth only every three years. There is a type of mare found in Capydoce, but they can only survive for three years. In this region, there are elephants, a large and fierce beast. When they see their bloodshed before them, they become most courageous and strongest, fighting in all places and battles. People of India and Persia often fought against these elephants. An elephant's headgear, a large and heavy wooden tower, was placed on its back, and they had to place before them large and great bulls as bait. These bulls they ate, enabling them to charge at men and swiftly devour them. King Alexander, a learned and renowned prince, went to various lands to seek and inquire about adventures rather than to conquer, when he should have fought against those who had taught and trained him. The holy fauns fought in plain land. He made vessels of copper in the shape of men and filled them with burning fire, setting them before him to fight against those on the holy fauns. When the holy fauns cast their boiling fluid, which killed the people on the copper men, feeling that they were so hot that they burned them, those taught thus would no longer approach the men for fear of the fire. They thought that all men were as hot as those of copper, filled with fire. And thus, King Alexander, as a wise prince, avoided the deception and danger of these oliphants. He conquered this wild people, and in such a way subdued the oliphants that they dared do no more harm to men. The oliphants went simply and agreeably according to their nature. And when they met and encountered each other, they bowed their heads to each other like in greeting. They are cold by nature, whence it is that when one\n\n(Note: The text appears to be in Early Modern English. No significant OCR errors were detected.) A putteth a linen cloth on your tooth and burning coals upon the linen cloth shall not burn, for as soon as the cool feels the cold, it quenches the tooth. The tooth of an elephant is yours. Elephants never have young fawns but those in long time, and they bear them for two years in their flanks. An elephant lives for one elephant's life span. It does not depart until it has slain him. She fawns her fawns and hides them where there is no wood and fawns in the water. For if she lay there, she would never arise nor relieve, for as much as their bones are whole without joints from the belly to the feet. And when the elephant will sleep, he leans against a tree and there sleeps standing. Hunters who seek them and know the trees to which they lean when they sleep, then when they have found them, they see them lying low by the ground almost alone. That when the elephant comes and knows nothing of it and would sleep and leans against the tree, he falls with the tree. A man falls to the ground and cannot help himself, then he begins to cry and wail, calling for help. Many onlookers come to assist him, but when they cannot lift him, they cry and wail and make a mournful noise. The smallest and weakest among them try to lift and raise him, but when they can no longer do so, they leave, continuing to wail and make a great show of sorrow. Hunters, who have set traps for him, approach and take him by this subterfuge. Within the river and flood of India named Ganges, there are eels, three hundred feet long, which are good to eat. Many other dangerous and terrible beasts reside there, such as dragons, serpents, and various other creatures with feet, heads, and tails. There are also basilisk, which have a venomous fight. All men and animals, including birds and beasts, sleep in the same way. He has a head like a cock and the body of a serpent; he is king of all serpents. Like the lion is king among beasts, he is white-rayed here and there. There is neither herb nor fruit on the earth where he will pass; nor do the trees that are planted survive. If he has bitten or slain beasts or other things, no other beast dares approach it. In this region, there is another kind of serpents that have horns like a sheep. There is a beast named Aspis that cannot be deceived or taken except by charms. For he listens gladly to the sown. But as soon as he hears the charm, he puts his tail in one ear and the other lies on the ground doubting to be deceived by the charm. Other serpents are named Tigrys, which are all taken quickly by the force of engines. And from them men make triacle, which defeats and takes away other venom. Other worms there grow, which have two arms so long and so numerous. dyuerse that they bete and slee the Olyphaunts \u00b6This worme lyueth ryght longe / And whan he is olde and feleth hym feble / he consumeth hym self by fastynge / And suffreth to be enfamyned so ouer moche that lytyl abydeth of his body / \u00b6Thenne he goth in to a lytyll hooll of somme stone whiche is wel strayt and thenne he putteth hym self out wyth so ryght grete distresse / that his shynne remayneth all hooll. \u00b6And ther groweth and cometh on hym another skynne / And thus reneweth his age as a wyse beeste that he is / There ben plente of other serpents that haue many precyous stones in the hedes and in the eyen / the whiche ben of right grete vertue for them that myght haue them and \nto yow of stones that growe in Inde & ben there founden / \nIN Inde groweth the admond stone / whiche is a sto\u2223ne charged wyth many grete vertues / she by her natu\u00a6re draweth to her yron and maketh it to cleue to it so fast that it may vnneth be taken fro it for the vertu that is in it The dyamond groweth also in Inde al hool / & it may not be broken in pieces nor used, but it be by the virtue of the blood of a ghost all whole. Yet grow other stones of many diverse facets and virtues which are of much noble recommendation and of much fair virtue. I shall first speak of the Emerald, which is so pleasing to the eye that it comforts all the sight of him who beholds it. In like manner, in India, there grows another stone which is called carbuncle. This stone shines as a burning coal by night or if it is in a dark and obscure place. Sapphires also grow, which, by their virtue, take away the swelling and redness of the eyes. There grows also a stone called topaz, which is of a color like fine gold and also of high virtue. Yet, there also grow rubies, which is a stone much prized and loved among the people, and is also of greater value and virtue than topaz. He rejoices the sight and comforts it much, and especially to those who bear it. Yet, in India, there are also plenty of other stones. In India are many countries wondrously plentiful, which are peopled with diverse manners of people and of great multitude of beasts of various forms and conditions. Among all others there is a country named Persia, comprising thirty-one regions. In this country was first discovered a science called Nigromancy, which science compels the enemy, the devil, to be taken and held prisoner. In Persia grows a plant which is so hot it scalds the hands of those who hold it, and it grows with increasing moon and wanes at each full moon, and there are many people and various ones in it. In Egypt, there is a region called Assyria. The region of Phoenicia is named after a bird called Phoenix. Of this bird, there is only one alive in the entire world on this day. When it dies, another one is born from it. The Phoenix is large and beautiful, with a crest on its head like a peacock. Its breast and throat display colors similar to fin gold. Along its back, it is red, like a rose. Towards its tail, it is the color of indigo, unlike the heaven when it is pure and clear. When old and aged, it retreats to a high and marvelous fair place or mountain where a great and large spring arises. The water is clear. Over the well grows a large and fair tree, which can be seen from afar. The Phoenix makes its nest and burial place in the middle of the tree, but it makes it from spices of such great odor that there may be no other. After he addresses him in his nest, when he has finished it, he then begins to flap and beat his wings against the sun so fast and long that a great heat comes in his feathers in such a way that it kindles fire and burns all around his body, making him clear fire. And thus the fire burns and consumes him into ashes. From these ashes and powder grows another bird alive, similar to him.\n\nAfter this region of fantasy is the kingdom of Damas, where good truths grow. After Damas is found the region of Antioch, where great numbers of camels are found.\n\nAfter comes the country of Palatine, and after that Samaria. Then Sebaste, and then Pentapolye, where once were founded two mighty cities, one called Sodom and the other Gomorrah. God would have them perish for the great and immense sins they committed.\n\nOn this side of the dead sea, there is nothing that bears life. There is a country called Ismaeleite, inhabited by eighteen kinds of people. After this is Egypt, where it never rains and contains twenty-four peoples. Another region lies to the north, where no man dwells but women, who are as fierce as lions. When necessary, they freely fight against men. They go armed like knights into battle and bring down their enemies without sparing. They have long, fair tresses that hang down behind them, and they are adorned with great prowess in all their works and affairs. They are called Amazons. But they have men living near their country, whom they fetch every year to be with them for six to fifteen days, and allow them to know them carnally so long that they believe they have conceived. Then the men depart from that country and return to their own, and when these women have given birth. If it is a daughter, they keep her with them. If it is a son they nurse it for five or six years, and after sending it out of the country, there are many fair ladies in various places who use all their silver arms instead of iron and steel, which they lack. In the woods of India, there are women whose beards are so long that they reach their fathers. They live by wild beasts and clothe themselves with the skins of the same beasts. And there are men and women who are as raw as bears and dwell in caves in the earth. When they see other men, they hide in the caves so that they do not appear. Other people are also as rough as swine and howling. And there are other women who are rough and resemble men, but they are much bestial and white as snow. Their teeth are more like hounds than those of others and dwell and abide well in water. Another great region in which dwell forty-eight peoples. There are: The birds which are full of devotion, of whom the pens shine by night like fire. There are popes with green and shining faces, like peacocks, which are but little larger than a jay. Those that have one foot five claws are gentle, and the vixens have but three. He has a tail longer than a foot, and a hooked beak and a great tongue, forked. Whoever might have one, he might well teach him to speak in the space of two years. Another bird in this country is named pelican, and all hour when he leaves his chicks and comes again to find them as is needed, it seems to him that they are all dead. Then he strikes himself with his bill in his breast until the blood springs out. Whereof he revives again to live his birds. In Armenia is a manner of people that have all their hair white. In these parts is a very high monument where upon the ark of Noah abode and rested after the flood had passed. After comes the province of India, the last which is all surrounded by. In this Asian province is the region of Dardanelles. And in it, the land of Phrygia, where Paris brought Helen after he had abducted her from there. Near this city of Troy, the great one, was destroyed by fire and sword at the esteem of the Greeks. This city was located at one end of Greece. In this region is situated the noble city of Lycia, and near it, another city called Cydnus, by which flows the great river Hermus, whose sands are of gold all shining. From this part toward Egypt comes the Pylos, which is of fine gold. Toward the east on the other side is a people, who at one time descended from the Jews. And they are a vile people, foul and stinking. They have no wives married nor do they keep concubines or any other women, for they cannot believe that women can hold them to one man only without doubling them with others. And therefore they set no store by women, but only that they may have generation. Another manner of people there are in this province, who are called Barbarians, and are also called Jacobins. For Jacob was anciently their master, and Christian men corrupted by the marriages and alliances they make with the Saracens, who on that one side march against them. These Barbarians value themselves at forty realms. In no way do they believe that confession is valid to show it to any man save to God only. When they confess to God, they set fire and incense by them. And they certainly believe that their thoughts go up to our Lord in this smoke, but it is not so as they believe; rather, they mistakenly believe that St. John the Baptist, who first baptized them, receives from them in place of penance the confession of their sins and the allegiance of their sins. And him, the sonner, ought by reason to abstain from sinning, since he must show them to. In the Indian Sea, there is a type of fish whose inhabitants use laws and terms of speech similar to the Greeks. In the Indian Sea, there is a kind of fish with long spines on their skin, which the people turn into robes, mantles, and other clothing once they have been caught and processed. However, there is another type of fish in this sea named escimuz, which are no longer than a foot long but possess such strength that when they touch a ship, one of them alone can prevent it from moving forward or backward. There is also a common name for a fish called dolphins. They have a custom: when they sense that a tempest is coming and that ships are in danger of being lost and perishing, they warn them by appearing in the water and playing on the waves of the sea in such a way that they are sometimes clearly seen. In the Indian Sea, there is another enormous and great fish whose back grows earth and grass. It seems to be:\n\n(Note: The text appears to be incomplete at the end.) This properly is a great island, whereof it happens sometimes that sailors sailing by this sea are greatly deceived and abused. They are certainly convinced that it is firm land. Therefore, they go out of their ships thereon, make their preparations and logs there, and lie down their fire and make it burn according to their need, thinking they are on firm land. But inconveniently, this marvelous fish feels the heat of the fire. He suddenly and swiftly dives down into the water as deep as he may, and all that is upon him is lost in the sea. And thus, many ships have been drowned and perished, and the people, when they supposed they had been saved, are in this sea plentifully supplied with other fish that have heads and bodies like a maiden, and fair tresses made of their hair, the shape of their bodies up to the naval is like a maiden, and the remainder is like the body and tail of a fish, and some have wings like birds, and their song is so sweet and so melodious. In India grows a large and beautiful tree, much sweet-smelling, called the palmyra tree, which bears dates. This fruit is good and wholesome. There are also apple trees. The leaves of the apple trees grow two feet long and a foot broad. Other apples grow very large, resembling the bite of a man with his teeth, and are called the apples of Adam. There are other trees which bear apples that are fair both outside and in. It is as if it is ash. The vines bear there grapes from which wine is made. They are so prolific in fruit, and the clusters of grapes are so large and full of must, that two men are greatly charged to carry one of them only on an ass. Also, there grow little small trees that are pruned every year, which bear cork. Additionally, in many places, canes grow that are within them full of sugar. So much and especially, that there are none like them in all the world. At one of the heads of the Kingdom of Babylon grows the palm tree, which is much valued, and Christians dwell and labor there. Saracens say that they have often bought it, that when they dwell and labor there with people of other nations than Christians, that earth bears no fruit or palm tree that year. And upon the field where the palm tree grows, some say that a fountain springs, where the blessed virgin Mary bathed her son Jesus, and with the water of this fountain. In this country, the water from this source is not transferable or born in other places, as it is no different from other water. There are other trees here which yield wool instead of leaves, from which fine and subtle cloth is made. The inhabitants of the region make robes and mantles for themselves from this fabric. However, there are other trees that bear a sweet-smelling fruit. This tree, however, bears fruit by night within itself, and in the morning it comes out again when the sun has risen. There are plenty of other trees here. Some of them remain a fire in their ashes all year long without going out or quenching or diminishing. There are also plenty of cedars and libans, which, as it is said, cannot rot. Other trees grow here that bear cloves. And some bear notemiggies. The cinnamon or saffron comes from the bark and scorch. Ginger also grows here. In this region grows the yew tree, which Eve had. \"Great desire is to be above the commandment of our Lord God, and of which she deceived Adam, our first father, in the same way is the tree of life, of which we have spoken of before more largely. There are in this noble paradise so many other trees bearing fruit so good and so delicious that it seems that the glory of our Lord is there overall. But there is a marvelous watch and keeper. For the Angel of God is keeper of the entrance with a naked sword in his hand, continually burning it so that no name, beast, or evil spirits approach or approach them in any way there to take their delights and pleasures. And he accomplishes this with them within. Here we make an end of this proposition to speak of the countries of Europe and their conditions.\n\nSince we have discussed Asia and its regions, I will now speak briefly of Europe and its conditions. For as much as we often speak of it, the first part of Europe is Romaney and a part of Constantinople.\" Trapesonde, Ma\u00e7edone, Thesalya, Bohemia. Saxony, Pyrrhe, and a much holsom country named Archade. In this country sourds and springs a fountain in which men may not quench burning brands nor cool on fire and burning. In Archade is a stone which in no way may be quenched after it is set on fire until it is all burned into ashes. After Archade is Denmark. Then Hungary. And thence follows Hungary and afterwards Germany, which we call Almain, which contains a great pride toward the occident. In this pride are many great and powerful realms in Almain. In Almain sources a great flood and river named Danube. This flood stretches into Constantinople and enters the sea, but before it does, it traverses seven great floods by its course and rushing. And as I have heard say, the head of this Danube begins on one side of a mountain. And on the other side of the same mountain sources another great river, which is named the Rhine, and runs through Almain by Basel. The Strasburgh River flows into four rivers and runs through the lands of Clue, Ghelres, and Holland, and into the sea. Before this river enters the sea, it enters another river named the Meuse, and loses its name, becoming known as the Meuse. It is forty miles long in the sea. In Europe, it is also known as the Swan, Basse Almaine, France, England, Scotland, and Ireland, and many other countries that extend to the Mont Ius. Europe occupies a vast area.\n\nNow, let's discuss how much Africa contains. After Europe is Africa, of which the region of Libya is the first. This is a rich, well-populated, and strongly fortified land. Next comes the kingdom of Suriname. Jerusalem and the surrounding area follow. This is the holy land where our Lord Jesus Christ received humanity and passion, and where he rose from death to life. After Toppynyon, this holy land extends. Afterward, comes \"Greece, Cyprus, Cecily/Tuscany, Naples, Lombardy, Gascony, Spain, Catalonia, Galicia, Navarre, Portugal, and Aragon. And yet, the author of this book states that these countries are in Africa. However, as I understand it, all these regions and countries are within the limits and boundaries of Europe. Some of these regions and countries take their names from certain animals that inhabit the same lands. The cities have taken the forms, for example, Rome has the form of a lion, and Troy the great form of a horse and so on. All of Barbary is in Africa, and Alexandria, Ethiopia, stretches towards the borders of Africa. In this region of Ethiopia, the people are black due to the intense heat of the sun. For it is so hot in this region that it seems the earth should burn. Beyond Ethiopia there is not much but desert, and the land produces no fruit. However, it is full of serpents, vermin, and wild beasts. This land ends at the great sea.\"\n\nAfter we have described and explored the land, it is reasonable that we inquire about the islands. In the Aegean Sea, there are several notable islands. Among them are Andros, toward Europe; Chios; and the island of Delos, which is famous for the golden fleece, as recounted in the story of Jason. Another island is Maron, where the holy man Saint Denis was born and suffered martyrdom in France. There are forty-two islands in total in this region. Delos was the first to appear after Noah's flood. Another island is Melos, named for the great melody heard there continuously from the sweet songs of birds in the island. White marble is plentiful in this island. In another island called Psalmos, Queen Sebylle was born. She prophesied many things about our Lord Ihu Crist long before his birth from the Virgin Mary, and she made these prophecies at Rome, where she was sent. In this island, there was In this island was born a great philosopher and a good clerk named Pythagoras, who, through his great intellect, discovered the points and the difference in music. In Africa is also an island in the sea called Sardinia. Here grows an herb of such virtue that if one eats it, he dies immediately with all laughing. Another island is named Bosporus, where there is neither serpent nor worm. And there is another called Colombe, where there is great abundance and marvelous serpents. Yet there is another island that is much longer and broader, called Algeria. In this island, the method of melting metals was first discovered. Also, there is the island of Meroe, the middle of which has no shadow at midday. Yet there is a pit in this island that is truly nine feet broad and one hundred feet deep, and the sun shines into the bottom. Additionally, there is another island. Which is called Cylla, where the Cyclops once dwelt. Another island is in this country, as large as the wise Plato describes, which in his time was a cleric of great renown / which has more purposely and space than all Europe and Africa contain / But since Plato's time, it was in such a way destroyed and broken, like it pleased Abysse, due to the great sins committed by its dwellers and inhabitants / and is now the sea called the Baltic. Another island is there, which cannot be seen when men would go there, but some go there, as men say / and it is called the lost island. This island, St. Brandan found, being there on firm land, saw many marvels, as his legend relates. And he who will know it may visit his legend and read it. In the marches there are found many good islands / Cyprus and Sicily, and other plentiful ones that are found in the sea / of which I now speak not. Do not be amazed at such things. Things that you have found are works of our Lord so high and difficult for men that each man may sometimes report himself to that which it is well that a man does not much believe in some things which he does not know the truth, unless it is against the faith. It is a good and profitable thing for every man to understand and retain that which he is not ashamed of when he hears speak of such things and can answer to the truth. For just as it seems great marvel to us of things that I here recount, it seems the same to them who are far from us. And therefore a man ought not to marvel if he is sometimes uncertain about anything, for a man ought always to learn.\n\nAnd there is no man who knows all, save only God, who sees all and knows all. The giants. Those who are in some place are greatly astonished by the fact that we are so small compared to them, just as we are astonished by those who are half our size. As previously stated, these are the Pygmies, who are only three feet tall. And in the same way, they are astonished by our great size and consider us giants. Those who have but one eye and one foot are amazed that we have two, just as we are by them who have but one. And they name and classify their beasts in the same way that we do ours. If the centaur has a horse's foot, then the horse has a centaur's foot. We can also say that the horse has the body of a centaur. For they are corporeal beings. And thus, their beasts resemble ours, which are diverse in heads, bodies, and members, contrary to theirs.\n\nIn these regions, we have many things that those of Asia and Africa do not have. There is a place called Irlonde towards it. In one side, there is a kind of birds that fly and they grow on trees and on old ship sides by the bills. And when they are nearly ripe, those that fall into the water live. The others do not; they are called barnacles. Ireland is a great island where there is no serpent or venomous beast. Whoever brings the earth of this isle into another country and lays it where there is venomous vermin, it immediately dies. Another island is in Ireland, far out at sea, where no women may dwell, and the female birds cannot stay there. There is another island where no noma can die at any time in the world. But when they are so old and feeble that their limbs fail and ache, and they would rather die than live, they have them born into another island and carry them over the water to die. The trees in this island keep their leaves green and in verdure all times, winter and summer. In another island in Iceland, the night ends at the sixth hour. In the same land, there is a place that shines fair and clear for two months. Another place in the same land burns night and day. In Ireland, there is a place called Saint Patrick's purgatory, which is perilous if any man enters there without confession and repentance. They are immediately rushed and lost in such a way that no man can tell where they have come. If they are confessed, repentant, have done penance for their sins, and are cleansed and fully satisfied, they will suffer pain and grief in passing through this criminal passage. Upon returning from this purgatory, nothing in this world will please them, nor will they be joyous or glad. Instead, they will be continually in mourning and weeping for their sins. It may well be that anciently, as the story of Tundale relates, it has been thus. I have spoken with various men who have been there, and one of them was a high canon of Waterford. He told me that he had been there five or six times, and he saw and suffered no such things. He says that with the procession of the religious men, they brought him in and shut the door after him. Then he felt around for it where he said there were places and a manner of couches to rest on. And there he was all night in contemplation and prayer, and also slept there. In the morning, he came out again. Some men have marvelous dreams and other things that he did not see. Likewise, a worshipful knight named Sir John of Bruges told me that he had been there in the same way and saw nothing but what was said before. In Britain, now called England, there is a fountain and a pillar or perron there. And when men take water from this well and cast it upon the perron, it immediately begins to rain and blow, thunder and lightning. In France, people have been seen to have horns growing towards the mountains of Mount Ius. You will find plenty of women among them with warts under their chins, which hang down to their papas. Those with the largest warts are considered the fairest. Other people have warts on their backs and are crooked like croquettes. Those who see these things often marvel little. It is also often seen in this country that deaf and dumb children are born, as well as those with both male and female natures. Among them, there are often children born without hands or arms.\n\nThe fox is of such a condition that when it leaves the wood and goes into the fields, it lies down and stretches itself on the ground as if it were about to take birds. When the heart wills to renew its age, it eats the venomous beast, the toad Crapault or sphinx.\n\nIn England, in some place, there is a kind of hounds that go on... The muskle is a small beast that sleeps the basilisk and in long fighting bites him out of measure. She, of her nature, often changes her fawns from one place to another, making it with great pain to be found. The hyaena, when he finds apples shaken or knocked down from a tree, he wallows in them until he is charged and loaded with the fruit sticking to his pricks. And when he feels himself loaded as much as he can bear, he goes his way singing and makes his departure. If he meets any beast that would do him harm, he reduces himself into a ball and hides his groin and feet, arms himself with his pricks about his skin in such a way that no beast dares approach him doubting his pricks. The lamb, which never saw a wolf, of its own nature doubts and flees from him. But it doubts nothing other beasts and goes boldly among them.\n\nThe eagle, of its nature, takes its. Birds by the wings or claws with his beak. He who holds fastest he loves best and keeps them next to him. And those who hold weakly, he lets them go and takes no heed of them. When the eagle is much aged, he flies so high that he passes through the clouds and keeps his sight so long against the sun that he has lost all his feathers. Then he falls down on a mountain in the water that he has chosen beforehand. In this manner, he renews his beak. And whosoever's beak is too long, he breaks and bruises it against a hard stone and sharpens it when the turtle has lost her mate whom she has first known. Never after will she have make or sit upon a green tree. But she flees among the trees continually, bewailing her love. The hoopoe, by nature, eats iron. And it does not harm him when the hare sees the tempest come. He flies up so high until he is above the clouds to shield himself from the rain and tempest. The chough, when it finds gold or silver,\n\n(Note: The text appears to be in Middle English, and there are some errors in the OCR transcription. I have corrected the errors while preserving the original meaning as much as possible.) A silver creature of her nature hides and keeps it hidden. Whoever hears her voice seems properly that she speaks, The crow thinks that he is the fairest bird of all others, and the best singing, If her birds are white in any part, she will never do them good until they are all black. The peacock, when he beholds his feathers, sets up his tail round as a wheel all about him, Because his beauty should be allowed and praised, and is much proud of his fair feathers and plumage. But when he beholds towards his feet, which are unsightly to look at, then he lets his tail fall, hiding his feet. The goshawk and sparrowhawk take their prey by the rivers, But those that are tame and reclaimed bring that they catch to their lord, who has taught them. The culture or dove is a simple bird, and of her nature nourishes well the pigeons of another dove, And perceives well in the water by the shadow and sees therein when the hawk would take her. The hoopoe or A lapwing is a bird with a crest, which is much in marshy and filthy places, and dwells therein more than without it. Whoever anoints himself with the blood of the huppe, and lies him down to sleep, should seemly in his sleep to dream that all the demons of hell should come to him and struggle with him. The nightingale of her own nature sings well and loudly, and sometimes so long that she dies singing. And the lark likewise often dies singing. The swan also sings often before its death. Likewise, many men do this. Of these things and many others, people marvel greatly, for in this book we find many things and reasons, which men marvel strongly at, having never seen or heard of them before.\n\nPlenty and many things there are to see, of which the reasons are concealed and hidden from us, about which people marvel but little, because they see it so often. The quick silver is of such nature and kind that it supports a stone upon it, whereas water and oil cannot. For the stones in them sink to the bottom. The limit or burned chalice can reveal why they are or are not. There is nothing so small that the glass may be known to the truth, save only that which pleases our lord God. To be well grounded in clergy may men know and understand the reason of some things, and also by nature such things as by reason cannot be comprehended. Though a man may inquire never so long about that which is wrought therein by nature, he shall not come to the knowledge why or how they are made. This no one can certainly know, save God alone who knows the reason and understands it.\n\nWe have declared to you and designed the earth without further ado, but now it is expedient after this that is said to know and inquire what places and what mansions there may be within it, and whether it is paradise or hell. Purgatory or limbo, and which of them is best and which is worst, as concerns me, I consider that which is formed and enclosed in the earth to be hell. I say this because hell cannot be in that place which is so noble. Also, I may freely maintain that it is not in heaven. For that place is so rightfully excellent, pure, and net that hell cannot endure it. Since hell is so horrible, stinking, foul, and obscure, and more poisonous and heavy than anything can be, it can clearly be understood that hell is in the most lowest place. Most dark and most vile of the earth, and as I have here said to you, the reasons why it may not be there, and less in heaven because they are contrary to each other. For one is found only in glory and consolation, that is heaven. In the other, there is nothing but misery. all tribulation. That is in hell, and therefore it is withdrawn from all under it as far as it may. And that is in the midst of there. I say not that hell is not in no other place where it be, for after death he has pain and sorrow that he deserves. And when such one shall have his pain above, so much the worse has he. All thus, as it should be of some man who had a great malady so much that he should die. And that he were brought into a fair place and pleasant for him to have joy and solace, of so much the more should he be heavier and sorrowful when he saw that he could neither help himself nor take thereby any sport or relief. In like wise shall it be of these unhappy captives who are damned in hell, whereof we shall now herafter declare more amply and largely, to finish the better our book. Now if you will take heed and understand. We shall divide how hell is in the midst of there, and of what nature it is, and of the inestimable. They who are in it have suffered the torments. You have well understood how by nature the four elements keep those within it, holding each one in the midst of the firmament, just as there is a place in the midst of them, called Abyss or the land of Perdition. This place is full of fire and burning sulfur. It is overhid with stinking filth and all evil fortune. It is much larger within. And beneath it is narrow. All that falls therein is immediately consumed by sulphur. It shall always languish, and ever after that it is in hell, it shall have nothing but evil. This is the country and the land of oblivion and forgetting. For all who are there shall be forgotten. Like as they forget in this world their maker, who is full of pity and mercy, therefore he has placed them in forgetting where they shall never have mercy nor pardon in this dark land. The house is filled with all stench and sorrow. Anguishes, hunger, and thirst shall never create happiness or joy for those who encounter these terrible, stinking things. And there is fire so excessively ardent and anguishing that our fire and the heat are no more to be compared to that fire of hell. And there are the floods, Perilla and others, evil to the worst. Here we shall cease for the present time, and now say no more about this.\n\nAnd since we have spoken long about one of the four elements which is there, we shall now speak of the second, and that is of water, which always runs and goes around the world. And of this water, all the floods and rivers that run through the earth and extend their courses far and return and come back again. When they departed, and that is the sea, and thus the sea continually churns and makes its course, for so much as the water is lighter than the earth, it is most above and is nearest to it. She departs and divides the lands, and she spreads herself throughout all there. She falls again into the sea, and spreads herself anew by the rivers and streams, surging and springing in the earth from one place to another, just as the blood of a man runs and rises by the veins of the body. And it goes out and issues in some place, just as the water runs and issues out by the fountains and wells from which it goes forth. When one delves in it deeply in meadows or mountains or valleys, men find water salty or sweet or of some other kind.\n\nAll waters come from the sea, as well the sweet as the salt. Whatever they may be, all come out of the sea, and there again they all return. Some may ask, since the sea is salty, how is it that some water is fresh and sweet? One scholar answers that the water which follows a sweet course through the earth becomes fresh and sweet, and acquires sweetness from the earth itself, which takes away its saltiness and bitterness. The water which is salt and bitter when it runs through the sweet earth, the sweetness of the earth receives its bitterness and saltiness, and thus the water becomes sweet and fresh which was previously salt and bitter. Other waters sour and spring bitter and black. Some men drink this water which springs black and clear and runs in the earth which is bitter and black, and is full of much filth, in place of poisons, which often cause great purgations to some people. In another place, water sours which is hot, and there might be: scal\nbrennyng shold doo / And the water that hath his cours by thyse vaynes become also hoot as fyre / And yf it happed that the water ryght there shold sprynge out of erthe / It shold yssue sourdyng alle enflammed and alle boylyng as it were on a fyre / But fro as feere as his cours renneth fro thens so moche wexeth it lasse brennyng. and it may renne so longe & so ferre that in thende it becometh agayn alle colde / For ther is nothyng so hoot but that it koleth / sauf only the fyre of helle whiche contynuelly brenneth / & shal brenne wythout ende wythin therthe is plente of other places whiche ben ful of fowle bestes and venymous in suche wyse that the water that renneth therby is alle en\u2223feeted and sourdeth in somme places on therthe. But who that drynketh therof secheth his deth / \nTHer ben plente of fontaynes in other places that mo\u00a6che ofte chaunge their colour And other of whom co\u00a6me myracles / but it is not wel knowen wherof this procedeth / In the londe of Samarye is a wel that chaun\u2223geth and The color of this changes four times a year. It is first green, and then turns sangwine, and afterwards becomes turbid. After all this, it becomes clear, nettle, and right fine. People delight in beholding it, but no one dares to drink from it. There is also another fountain which springs three or four days a week, good and wholesome. And the other three days it does not spring, but is all dry. There is also a great river that runs for six days a week. And on the Sabbath day it does not run. As the Sabbath day approaches, it recedes and goes back into it again. By acres, the city is found to have a kind of sand. And there are also found of the silt of the sea, which are mixed together. From these two mixtures, good glass and clear glass are made. In Egypt is the Red Sea, where the children of Israel passed over dry-footed to come into the land of promise. This sea takes its name from there, for there it is all. In the bottom and on the sides, the Red Sea appears to be all red. There is a river long and broad in it, which in the night is so hard frozen that people can walk and traverse it. And on daytime it is clear and running. In Espyre, there is a marvelous well which quenches brands of fire, all burning, and afterwards sets them on fire again. In Ethiopia, there is another which by night has such great heat that no creature can drink from it, and all day it is so cold that it is frozen hard. Nearby, in Loraine, there is a water that runs there, which is boiled in great cauldrons of copper. This water becomes flat, fair, and good. And this water makes the entire countryside salty. And this water comes from a pit which is the pit of David. In this countryside, there are other springs that are so hot that they burn whatever touches them. In the same place, cold springs also sour and spring forth. There are bays. We attempt and mix with cold water and hothot, and those who bathe in these baths have their scabs and sores heal completely. Yet there are other springs that are right black, which are considered healthy, and people drink from them instead of medicines. They often make great purifications and purifications greater than from a medicine or a laxative.\n\nAnother spring is toward the Orient, from which is made Greek fire with other mixtures that are put to the fire which, when taken and lit, is so hot that it cannot be quenched with water but only with vinegar or with ashes. The Saracens sell this water dearly and more than they do good wine. Other springs sour in many other places that heal sore eyes and many sores and wounds. Other springs there are that restore a man's mind and memory. Other make men forget. Other refrain people from lechery. Others move them thereto. Others make\n\nwomen conceive and bear children. And others that make them bareyne and may bear none / There are some rivers that make sheep black / And others that make them white as the lily. On that other side there are right perilous / But for this present we shall remain here with all. For to tell of this that comes from the waters / which hold their course within them and also above. Of which it happens at times that such a quaking occurs that the earth moves so strongly / that it behooves to fall all that is upon it, though it were massive stone /\n\nNow understand then / what it is of the earth's moving / And how the earth quakes and shakes, that some people call an earthquake / because they feel it move and quake beneath their feet. And often it quakes so terribly and moves that sometimes cities are sunk into it that are never seen again / And this comes from the great waters that come within it. So that by the putting out of the great floods and waters, caves form under it / And the air that is shut fast within. The which is enclosed in great distress. If there is not enough strength to retain it all within, it is compelled to open and clear. For air enforces its issue out, and it often happens that towns, cities, and castles are sunk down into the abyss. And if there is such force and strength that it does not open or clear by the showing or heaving of the winds that are within, then it roars and quakes so marvelously that the great walls and high towers that are there fall down so suddenly that it destroys and kills the people who are there, which is a great sorrow for the poor people who dwell where such misfortune occurs, when they are not warned of what time such tempest will come to test them. But wise men who doubt for death arm themselves and make themselves ready against it, and give all diligence to seek accord with the sovereign Judge of their sins. The earth cleaves and quakes by the right making and measuring of water and wind. Now I will tell you how the water of the sea becomes salt. This is so bitter that no person can drink it or quench livestock in the same way. It becomes so hot in some places that the water beneath is strongly drawn to it, taking away all savour. For in the sea there are great and high mountains and deep valleys, full of bitter and grievous infectors. The earth at the bottom of these valleys scorches for the heat of the sun upward. This mingles with the water in the deep in such a way that it draws the saltiness up by the heat of the sun until it is thoroughly mixed with that other. Thus, the water of the sea becomes salt. The air, one of the four elements, is above water and much subtler than water or earth, surrounding it on all sides and dominating it as clouds do. This surrounding air is thick, yet we live in it as fish live in water, drawing it in and expelling it. The air profits us in this way, for we draw it in and then expel it, thus sustaining life within the body. A man would die sooner without air than a fish without water, for life for a man is quickly finished when it is out of the water. The air maintains life in us through the moisture it contains and by its thickness sustains flying birds. So much about them that they dispense joy and duty therein, and the birds fly by, singing and praising their maker and creator, like the fish that swim in the water. You may perceive this in the same manner. Take a rod and move it among them, and if you move it quickly and steadily, it will bend at once. If it does not find them thick, it should not bend nor yield, but should hold itself straight and right, no matter how fast you move it. Of this Ayer, the evil spirits take their habitation and their bodies, which in some time put them in the semblance of some things, as when they may appear in some place to deceive some person, man or woman. Or when by the art of necromancy he puts himself in some semblance or such a figure as he wills. But this is a science that whoever gives himself to it for evil purposes receives death. If he does not heed it. The sun shall be damned body and soul. But we shall inquire later what comes from there into theether. Now we shall speak of the clouds to know what they are and of the rain as well. The sun is the foundation of all heat and of all time. In this way, the heart of a man is the foundation of all natural heat in him, for by him he has life, and all that grows on the earth lives by him, as will be declared later if you will here and well retain the matter and substance of this book. For the sun makes the clouds to mount high, and after it makes the rain and causes it to come down. I shall show you how it is done, and understand you in what manner, when the sun spreads its rays upon the earth and the seas. He dries them strongly and draws up the moisture which he enhances on high. But this is a subtle moisture that appears but little and is named vapor, and it mounts up to the middle of the ether. Thayer and there is assembled, coming to Gydre and abides there. Little by little, it increases, thickening and darkening in such a way that it takes from us the sight of the sun. This is the cloud, but it does not completely obscure the day's clarity. When it grows too thick, it becomes water that falls on the earth, and the cloud remains white. Then the sun shines through, which is high above, unless it is not too black. Like through glass or a candle within a lantern. The sun gives us light without going out. Yet we do not see the candle. Thus shines the sun through the cloud beneath it, rendering to us the clarity of the day, as long as it makes its turn above it. And the cloud that always stays and takes in more moisture, stays black and moist for a long time. Then the water issues out that comes to it, and thus grows the rain. And when it is all. In this manner grow the clouds and rain:\nand the great moisture is staunched, the cloud has lost its brown color which it before held and the darkness of which she concealed the day. Then the clear and white cloud appears, which is light and rises so high that in its midst it falls and is deflected by the heat of the sun high up which all dries up. Then they become pure and clear again, and the heaven is as blue as azure. From there grows the rain and the clouds also, as cloth that is wet and should be dried by the fire. Then issues forth from it a moisture like smoke or fume, and goes upward. Whoever holds his hand over the fume, he should feel a vapor which would make his hand moist and wet. If it lasted long, he would apparently know that his hand was all wet and water would drop from it. And thus I say to you that in this manner grow often the clouds and rain, and our Lord God multiplies them well when it pleases him to make the seeds. Fruits grow that are on the earth / The great snows and great frosts come from the extreme cold of those places which are colder in the middle than any other part. Similar to the mountains which are in high places. Like the mountains of Savoy, of Piedmont, or in Wales, and in these other mountains where there is a custom for more snow than in places that are in plain ground. All this comes from the coldness of those places, which have less heat above than below because it is more subtle / than that which is beneath / and when the more subtle is on high so much retains less heat. But the thicker it is, the more it heats up. And the sooner where the sun may come /\n\nOf which comes that iron and steel become hotter by the sun than the stone. For as much as the thing is more hard and of denser material, it takes the fire more intensely and sooner than those that are less strong /\n\nTherefore, I say to you about those that are above on high. This is how the hailstorms come in the summer. And the great tempests, for in them they grow, from which oftentime comes great cold so that the moisture that is in them is drawn forth. It is assembled and amassed there, for the heat that chases after it, and the sun causes it to lose and to fall there. But it does not fall so great to the ground as it is from above high, for it comes down breaking and annoying in the falling. And this is the tempest which often falls in the summer, the one which is grievous and annoying to many things.\n\nIn them, many things happen which the people speak of unwillingly, for they do not rejoice much in such things of which they cannot well come to the knowledge. This which makes the earth to quake. And this which makes the clouds to thunder, that which makes the earth to open, and this which makes the clouds to sparkle and lighten when the thunder is heard. For thunders and lightnings are. The following text describes the violent and unpredictable nature of thunderstorms:\n\nThunder and breaking wind above the clouds so sharply and suddenly that in their coming, a great fire forms in the sky. This thunder, which falls in various places, is terrifyingly constrained by the winds, causing the clouds to cleave and break, making thunder and lightning, and falls down so violently that the wind destroys it so fiercely that it confuses everything it encounters, causing nothing to withstand it. It is of such heavy nature that sometimes it persists in the midst. And sometimes it quenches itself before it reaches the ground, and this is not of overpowering strength. For when the cloud is very dark and thick, and there is a great abundance of water, the fire does not pass through so easily. But it is quenched in the cloud by the great quantity of water that is there before it can penetrate, but in the straining and breaking that it makes in the cloud, a sound grows. This is a description of thunder. It is so great and strong that it is marvelous to hear. I declare to you for certain that this is thunder, which is much doubted and feared. In the same way, an hot and burning iron, when placed in a tub of water, produces a noise and a great sound, and also when quenched, the lightning of the thunder is apparent and is seen before the voices or sound are heard. For just as the sight of a man is more subtle than hearing, men see things from far away, such as the beating of clothes or the striking of metals or hammers. The strokes are seen by those who strike, or the sound is heard of the stroke. In the same way, I can say to you about thunder, which men see before they hear it, and the farther it is above us, the farther the sound of the lightning is after it is seen, and the sooner after the lightning is seen, the closer the thunder is to us.\n\nRegarding the winds, men can inquire about them from those who use the seas. The winds run around above there, often encountering and meeting in some place so closely that they rise up so high that they lift up those who are lifted and taken from their place, causing others to move in such a way that it returns, as it were, and goes crying and weeping like running water. For wind is nothing other than air that is stretched out until its force is beaten down with a stroke. Thus, clouds ray.\n\nYou ought to know that above them is fire. This is an air which is of great brilliance and shining and of great nobility, and by its great subtlety it has no moisture in it. It is much clearer than the fire we use, and of more subtle nature than that is against water, or also water against the earth. This air, in which there is no manner of moisture, stretches towards the moon, and there is often seen under this air some sparks of fire and seem to be stars, of which men say. They are stars which move and change position, but they are not fires. Instead, they are a type of fire that grows in the dry exhalation of some substance. This substance has no moisture within it and grows by the sun, which draws it up high. When it is high, it falls and is extinguished like a candle burning, as it appears to us. Afterward, it falls in its place and is quenched by the moisture of the place. When it is large and the air is dry, it comes burning to that place, and often those who sail at sea or travel by land have found and seen them shining and burning, falling into that place. When they arrive where it has fallen, they find nothing but a little ashes.\n\nThe pure air is above the fire, which purifies and takes its place in the heavens. In this air there is no darkness or obscurity. For it was made of clear, pure substance, it shines and makes things clear, and nothing can be compared to its brightness in this regard. ayer ben vij sterres whiche make their cours al aboute therthe / The whiche be muche clene & clere & be named ye vij planetes / of whome that one is sette aboue that other & in suche wyse ordeyned that ther is more space\nfro that one to ye other / Than ther is fro\u0304 the erthe to the mone whi\u00a6che is ferther fyf\u2223ten tymes than all the erthe is grete and euerich renneth by myra\u00a6cle on the firma\u2223ment & maketh his cercle that o\u2223ne grete & that other lytyl after that it is & sitteth more lowe / For af somoche that it maketh his cours more nyghe therthe / so moche is it more short / & sonner hath per\u2223fourmed his cours / than that whiche is ferthest / that is to saye that who that made a poynt in a walle and wyth a compaas made dyuerse cercles aboute. alway that one mo\u2223re large than another / That whiche shold be next ye poynt shold be lest of the other & lasse shold be his cours / for he shold sonner haue don his cours than the grettest / so that they wente both egally as ye may see by this fygure to fore / \nTHus we One is beneath another among the seven planets I mentioned, with the one lowest of all being the moon. Although it is next to the others, it appears largest and most prominent. However, it does not possess pure clarity of its own but rather reflects the light and clarity it receives from the sun, like a mirror reflecting the sun's rays and shining on the wall as long as the sun's rays endure within the glass. Similarly, the moon reflects and renders light and clarity to us, revealing the little clouds or darkness we see within it. say that it is there, which appears within, and that which is water appears white, like against a mirror which receives diverse colors when turned thereto. Some think otherwise and say that it happened and befell when Adam was deceived by the apple that he ate. Which grieved all human kind's lineage, and then the moon was impaired and its clarity lessened and diminished. Of these seven stars or planets that are there and make their course on the firmament, of which we have spoken before. First, there were known only the two, that is to say, the sun and the moon. The other were not known but by astronomy. Nevertheless, I shall name them, as we have spoken of them to you, of these there are two above the moon and below the sun, and each has on its own proper virtues. They are named Mercury and Venus. Then above the moon and these two, is the sun, which is so clear and fair that it renders light and clarity unto all. The world and the sun are set so high above that its circle is greater and more spacious than the moon's. Which makes its course in 23 days 19 hours, for the sun, which goes farther from the earth than the moon, has 354 days. This is 19 times more and over, as the calendar teaches, as well as an additional fourth part of a day, which is 6 hours. However, due to the year having various beginnings, one of which begins on the day and another on the night, which is a great annoyance to many people, this part of a day is set constantly in four-year cycles. And then the sun comes again in its first point, and that is in the mid-March, when the new time begins, and all things are drawn to love by the virtue of the sun's return. In this period, therefore, the equinoxes and solstices occur. The season has its beginning, and therefore all things renew and come in verdure by the right nature of the time and none other. Above the sun, there are three clear and shining stars, and one above another. That is to say, Mars, Jupiter, and Saturn. Saturn is highest of the seven, which takes xxx years to complete its circle, and these three retain their virtues in their orbs. You may see this if you observe their order, as this figure shows.\n\nThese seven planets have power over things that grow on them and possess more virtues than all the others that are in the firmament and work more like the sage philosophers have investigated through their wisdom of these seven planets. They have taken the days of the week their names, as you shall here: The moon has Monday, and Mars has Tuesday. Mercury has Wednesday. Jupiter has Thursday. Venus has Friday. Saturn has Saturday. The holy Sunday takes its name from the sun, which is the most fair. Therefore, Sunday is better than any other day of the week. For this day is set aside and reserved from all pain and labor. On this day, men should do things that please the Lord. But since in this chapter we have spoken of the firmament, we shall speak of some cases that come from heaven and there. The Sunday is as much to say as the day of peace and prayer. For the Creator of all things rested on this day, the one who made and created all.\n\nAbove Saturn, which is the last planet and farthest from us of all the seven planets, is the heaven that men see so full of stars, as if sown. When it is clear time and weather, this heaven that is so starry is the firmament, which moves and goes around. The joy and great melody and sweetness of this movement are so great that there is no one who, if he could hear it, would ever again have the ability or will to do anything contrary to the Lord. In one thing only, he should desire to come there, where he might always hear such sweet melodies and be always with them. Some said that little young children heard this melody when they laughed in their sleep. For it is said that then they heard the angels of our Lord in heaven sing, where they have such joy in their sleep. But no one knows the truth of this except God, who knows all. Which set the stars in the heaven and gave them such power. For there is nothing within the earth or within the sea, how diverse it may be. But it is on the heaven figured and compassed by the stars. Of which no one knows the number save God only. Who at His pleasure numbers them and knows the name of each one, as He who knows and created all. But it is a great mystery. For there is not a star so little that it does not have within it. his virtue is in herb, flower, or fruit, be it in form, color, or otherwise, there is nothing on earth that ought to be, nor anything growing there but some star has strength and power by nature; it is good or otherwise such as God has given to it. But for the firmament and the planets, take this figure to the fore on the other side, and you shall see their situation in it. Since we have described and spoken of the firmament in this second part of this volume, we shall speak of some cases that occur both high and low. And we shall speak of the measure of the firmament. To understand the fashion and how it is made and proportioned, and also of that which is above,\n\nThus concludes the second part of this present volume.\n\nIn this third and last part of this book, we shall conclude it by speaking of the factions of Astronomy. And I will first declare to you how the day comes and the night. You understand the eclipses and other things that may greatly benefit those who wish to know them, for governing them according to the disposition of the time.\n\nHere declares how the day and night come.\nTruth it is that the sun makes its turn and course around there in the day and night, going equally every hour. And just as it stays above there for so long, we have the duration of the day, and when it is under there, then we have the night. Likewise, the sun, by its own nature, makes the day and night around there. It makes the day grow before it, and on the other side, the earth is in shadow. And the night's shadow, which you deduce from the day, takes away from us. But since the sun is much greater than the earth, the shadow grows little and lasts only a short time, like the shadow of a clock after the stroke. But if the sun and the earth were of equal size, this shadow would have no end, but would be equal without decline. And if the earth were greater than the sun, the shadow of the sun would expand and be larger, as you may see from the following three figures. Also, you can prove it without figures. Take some dark object that can retain light within it, such as a tree or a stone or other such thing, place it before your eyes. Is the thing you hold up against it the heaven or earth or anything else? If the thing you hold is broader and larger than your two eyes, it will take in. away your sight against that which is not a brother. And if the thing is equal in length as much as you can stretch your two eyes, it shall be taken from you as much as the thing shall have in greatness. As you can see by this figure below and that other side, and if the thing has less greatness than the length between your both eyes, it shall take less from you to see. Near and far, that which is farther from you, the more you can see of the other part above and over you, so that you may see all. In like wise is it with the sun, without any doubt or variation. For it passes beyond it in greatness, so that it sees the height all around the stars and all that is on the firmament.\n\nThe stars of the firmament on which the sun renders clarity make continually night and day their turning and course with the firmament around them. But those that are over us we may not see by day. For the sun, by its great brightness and light, takes away from us the sight of stars; in the same way, you should shield your eyes from candles that are burning far from you, and if there were a great fire burning between you and the candlesticks, with great flame and light, it would take away your sight, preventing you from seeing the candles; and if the fire were taken away and placed behind you, you would inconveniently see the candles before you burning. In the same way, I say to you of the stars that cannot be seen during the day as long as the sun makes its turn and course above them; and when the sun is under them, the stars are seen by us. But those stars that are over us in summer during the daytime, in winter they are over us at night. For those stars that we see in summer at night, we may not see them during the day; for the sun, which goes around us, takes away from those stars their brightness that is on the daytime where the sun is, until the time it draws itself under. But all they are light. The earth is such that it defends the day which the sun gives us. If we were so clear that men could see through it, we might be seen continually as well beneath it as above. But it is so obscure and dark that it takes away our sight from us. It makes the shadow go continually after the sun, which makes as many turnings around it as the sun does, which is always against it. For where the sun rises in the morning, the shadow is in the west, and when it is directly over and above it, the earth takes it further from there than the moon is high. But it falls below the moon. However, the earth defends the day that the sun gives us. If we were so clear that men could see through it, we might be seen continually as well beneath it as above. But it is so obscure and dark that it takes away our sight from us. It makes the shadow go continually after the sun, which makes as many turnings around it as the sun does, which is always against it. For where the sun rises in the morning, the shadow is in the west, and when it is directly over and above it, the earth takes it further from there than the moon is high. But it falls below the moon. Understand what it is of the day and night if you will, then see the fate of the moon and how she receives light from the sun. The moon receives light in such a manner that she is continually half full in whatever place she be, and when we see her round, then we call her full. But the farther she is from the sun, the more of her apparition we see. What is right under the sun, then, does not appear to us. For then she is between there and the sun and then she shines toward the sun and toward us she is all dark, and therefore we do not see her. But when she is passed the point and is removed from the sun, then begins her clarity to appear to us as if horned, and the more she withdraws herself from the sun, the more she shines. And then when she appears to be half full of light, then she has gone a quarter of her circle. Which is the fourth part of her turn and course that she goes every month, and thus her clarity always increases. The moon increases and grows, rounding out in appearance like a wheel. This is when she is directly beneath the sun, appearing opposite to our sight, with all her light turned toward us. There is a space between the sun and the moon, allowing us to see only one of them at a time. When one sets in the west, the other rises in the east, and at evening or morning, both can be seen but not for long. As one goes beneath the other, the moon, which has been opposite the sun and has completed half her circle, begins to wane and diminish her light until it is half again, and then she has gone three quarters of her circle and is nearly as close to the sun on that side as she was at the first quarter on the other side. Approaching ever nearer, she finally appears horned, as before, and continues in this manner. She is failed that we may see no more of her, for then she is under the sun, as you may see by this present figure. I say no more about that, but that she is there between the sun and there. It happens often that the moon must needs lose her light, and that happens when she appears most full, and she becomes faint and darkens little by little until she is all failed. You have heard before how the moon takes light from the sun, which always has half her light when she is in eclipse. Then she has no light in any part, and this happens only when she is turned right so that the sun gives her full light. For the moon does not always go so right as the sun. For sometimes she passes in her course such a way that there casts a shadow upon her, for there is greater than the moon is, and therefore when it is just between the sun and the moon, she thus casts a shadow upon it. Between the sun and the moon is a line. The moon diminishes the sun's rays as much as it is between them. The more there is between them, the greater is the moon's shadow, and the less there is, the smaller is the shadow. The moon lets in less light from the sun when it is heavily shadowed. If a line passes through them at the midpoint, stretching one end to the sun and the other to the moon, every month goes through this. If it were even with the sun, then it would:\n\nIt sometimes happens that the sun loses its clarity and light in broad daylight. This is called an eclipse in Latin. This eclipse occurs due to a lack of light. It happens in this way: when the moon, which is under the sun, comes directly between us and the sun, then: in the right line, it behooves you towards us to take and retain the light of the moon high up, so that it seems to us that it is deficient, for the moon is not pure enough for the sun to shine over it and through it like through another star, just as a candle which is set far from your sight. Then you should not see anything of it, and the more right you hold your hand in front of it, the less you should see this candle. In this manner I tell you of the eclipse that between the sun and the moon is not one way common, but the moon goes another way which diverts her a little from the sun. Therefore, we must understand that the moon goes often when she is between us and the sun above and other times beneath, here and there as she rises and declines. But when she passes in the right line exactly between us. and the sonne thenne taketh the mone fro vs the lyght and clernes of the sonne in suche wyse as we may not clerly see her in that paas / For thenne shado\u2223weth she therthe / And kepeth the raynes of the sonne that they may not shyne on therthe / And they that ben in this parte / haue in their syght the shadowe behynde them / But it apperyth not comunely to alle men thurgh al the world For the mone is not so grete nowher nygh as all therthe therfor she shadoweth not all but only where she is in the right lygne bytwene therthe and the sonne / And thyder the philosophers were wont to goo where as they knewe it / For by their wyt and studye they had lerned for to ap\u2223proue the daye and tyme whan suche thynges sholde happe By whiche they preuyd plente of thynges wherfore they preysed moche our lord / Thu\nTHus as the mone taketh away fro vs the lyght of the sonne / So it happeth oftyme that therthe taketh away the lyght of the mone as to fore is declared / But the Eclipse of the mone may not be in no wyse but whan she During the most full eclipse of the sun, it may not be but when the moon is all waned and failed, which we call the conjunction. But if God, who made all things change and defy the natural order at His pleasure, makes it come or happen otherwise, as it happened at such a time as our savior Jesus Christ was on the cross. At that time, the light and brightness of the day failed from midday until the ninth hour, and then the moon was under the earth at the full as much as it could be, which then in no way could prevent the light of the sun. And the day at that time was as dark and obscure as it should have been bright and pure. For this cause, Saint Denis, who at this time is venerated in France and then being an esteemed student in Greece like a great scholar as he was, was greatly marveled when he perceived this great darkness. By astronomy, he found that this could not be. And yet by nature, not by reason, the eclipse of the sun should happen and fall in such a season, said he, or the god of nature suffers great torment by wrath, or all the world discords and shall perish and fail, as if it must come to an end. And though in himself he was a great god, one who ruled over many gods according to his law. Then this holy Dionysus made an altar in his oratory above all the other altars and also a part where no one came but himself alone, because he would not be regarded in disbelief. And when it was made and he had seen it, he called it the altar of the unknown god and worshiped and adored him. He held him for a right dear and great god.\n\nIt was not long after this that the holy doctor Saint Paul came to this place where Saint Dionysus was, knowing him for a truly great cleric. And through communication and preaching of Saint Paul, he was soon converted. converted by the help of our lord, who gave him such knowledge that he then truly understood how our lord had suffered his passion. They were both good clerks, as is more clearly contained in their legends. And thus was the noble cleric St. Denis become a good and very Christian man, who throughout his life before that day had been a pagan. He employed his learning and his time from that day onward, and it greatly benefited his soul. This eclipse did not deceive him, nor did his knowledge of astronomy. But he became afterward a man of such good and holy life that he gained for his reward the blessings of heaven. You have heard the tale of Eclypses if you wish to understand them. And you shall not fare worse or less avail yourself. For to know such demonstrations can greatly profit every person. For such signs indicate great works and things that often happen and fall. This finds astronomers by astronomy as sometimes scarce and in default of goods, of a great scarcity of war, or The death of kings or princes that falls in the world, as they may inquire and search by their science and reason, this eclipse that was so great signified the death of Jesus Christ. And it ought well to come otherwise for him than for another, for he was and is, by right, lord and king of all the world. And he can defete and desolate it, and at his good pleasure order the other eclipses that come by nature, which retain their virtues of things that are there, for it behooves all to finish and come to naught to all that is there, and that soon. God made not the firmament nor the stars for nothing, as it is said, but is torn apart and turns over and above us. He gives to the stars names and virtues in heaven and on earth, each according to its might in all things that have growing. For there is nothing but it has some power, for as much as it has growing, by nature and reason, we shall now leave speaking of the eclipses and shall now compensate and declare. The virtue of the firmament and stars: he who truly knows their virtue would know the truth of all things beneath them, whether they are obscure or not. Now, you will hear about the science by which men acquire wisdom to know and inquire about things that may happen up there, worked by the Creator, figured by the world. The heavens and stars are the very instruments of nature to the world, through which She works all that God wills, as near and far as possible. He who could know Her would have knowledge of all things that are said to be, as well as the stars that are on heaven, which have been given and granted to each one, specifically to the sun and the moon, which give light to the world and without whom nothing living may be. For by them all things in this world grow and have end and beginning. This is decreed and permitted by Him who is almighty. All diversities that are in persons and which have diversities of making and of corpse, and all that happen by nature - be it in herbs, in plants, or in beasts. This happens by the celestial virtue which God gave to the stars. When he first created the world, and that he set them and endowed them with such nature that he ordained them to go round about the world against the turning of the firmament, and by their turning and by their virtue which lies in heaven, live all things that are under it. If it pleased our Lord that he would hold the heaven still in such a way that it turned not about, there would be nothing in all the world that could move him. In him should be no understanding more than in a dead body. Which feels nothing and therein is no wit, understanding, or motion as he that has no life, in such a point, shall every thing be when the heaven shall leave its motion. All thus should they be and never move, till the heaven had again its motion, and then should they. Whoever might use his wit and see what he shall be, could see much of semblances and various contents in other men that could not remove them. For if there were no movement in heaven, nothing could live on earth. God wills that it be so that all things have been established by right. Thus was the will of God, in whom all virtues abounded, to form the world. For he made or created nothing but that he gave to it such virtue as it ought to have; otherwise, he would have made something for nothing and without reason, but he did not do so, for he failed in nothing. He made and created all the stars and gave to each its virtue; whoever will not believe this. In him is neither memory nor reason. We see openly that the moon takes light when we see her full. For then the man has neither member nor sense, but it is full when it is in the course of humors, and such things happen in like manner to all beasts. For they have then their heads and limbs. other members more garishly adorned with marge and humors. And the sea also flows and ebbs in its course every month, causing those who are near it to withdraw from the sea when they know that the moon is full. They save themselves and their livestock. And in this way, they withdraw them and keep them in high places until the sea withdraws and lessens again. And they do this every month. But all this happens because of the moon, which is one of the seven planets. In the same way, it is seen with the sun. After the winter, when he begins to mount, he causes fruit to be brought forth from the earth, and the trees appear with leaves. And all verdure comes again. And the birds begin their song again for the sweetness of the new time. And when he recedes and declines, he makes winter begin and causes flowers and leaves to fall, and they fall so long until he begins to mount again, as was said before. Since these two stars have such virtues,\n\n(Note: The text appears to be written in Middle English, so no translation is necessary as modern English is a descendant of Middle English. However, some corrections have been made to improve readability.) And cause such things to be done. The other which are depicted on the heaven were not made to serve for nothing. But to each is ordained his virtue and his right, after his nature. Therefore they make diversities in things that are there, and the motions of time, of which one comes soon and another late, and the fruits that come therefrom. Some come soon and early, and others late and are sometimes sooner ripe in one year than in another. And more assured of tempests and other calamities, and thus change in various ways. For one summer is so soft and moist, and another dry and windy. Of the winters, it happens often that they change, so that one is colder, rainier, and more destructive than the other. And another shall be more joyous and less damaging. Thus is seen that one is dear for some reason or other, and that other is plentiful. And also it often happens that there is plenty and good cheap in one year, in another year it is had in great scarcity. And it rises and sets to the same extent and height in one summer as in another. Its descent is the same in one winter as in another, every day equally, until it reaches its right point. Astronomers know that it goes about the heaven once a year in a circle. And where it is today in the same place, it will be today next year. Therefore, if nothing else changes, every year should be like the previous one, and every month should be the same as the one before, that is, one January like another January, and February like another February, and so on for all the other months. The sun goes through all the signs of the zodiac at the same rate in one month as it will in the same month next year. And this day should correspond and be like this day a year in all respects, that is, in heat, cold, fair weather, rain, and other things alike. After their coming, all the years, it should fall by right nature that in all summers and all winters that ever have been and shall be, no diversities should come. And all the times should be like those that by the sun should be always deemed/heated and continually governed. For he goes equally always and ends his course every year and holds his right way in one state, as he who goes not out of his way. Thus is he the right way and patron of all the other stars. For it is the finest of all the others due to the great clarity that is in him, and in all things by him, and he has more power over things of which may be inquired of nature than all the other stars, yet sometimes they restrain his heat and afterwards enlarge them again when they are far or near, as he otherwise has need, like a king who is the greater lord and the more mighty in himself for his height. Nevertheless, he has At times, they needed help and service from them. The nearer he is to his people, the stronger and more powerful he is. The farther he withdraws from his people, the less he utilizes his work. In the same way, I say to you about the sun, which is, as you may understand, the greatest, the most mighty, and the most virtuous of which he has greater power on earth than any other star can have. But the others have their power each in their degree. Since we have recounted to you in the shortest way possible the virtue of the firmament, we will declare to you afterward in short how the world was measured in height as well as in depth. And on all sides, length and breadth, by those who\n\nFirst of all, the ancient philosophers attempted to measure the greatness of the world all around above it with no other work. By which they estimated the height of the stars and the greatness of the firmament all around. And they could not find a greater measure to be. Measured they and when they had measured its size, both in largeness and thickness, they inquired about the moon, being nearest to it. After inquiring about the sun, they determined its distance and its size. Once they had measured these three things - the sun, the moon, and that body - they could easily inquire about the riches of other stars, and the sizes of each, finding none greater than its body except for three planets: Venus, Mercury, and the moon. Every man may inquire this if he knows the science of geometry and astronomy. However, not all are good scholars. Astronomy to prove this, we will recount hereafter how much the earth is long and thick, and how much the moon is above it, and the sun as well, and how much each of them exceeds in size, as King Tholomeus has depicted. We shall also speak of the stars and the firmament. Of all this we shall say to you. But first, I shall recount to you the feats and deeds of King Tholomeus, who knew so many demonstrations of apparitions and so loved astronomy that he sought to discover all these things. We shall tell you about some things that are not contrary to you if you will well understand and retain them, through which you may learn something good. Then, after that, we shall measure the world for you as best we can. Now listen to the story of King Tholomeus and the works of some other philosophers for your own profit.\n\nKing Tholomeus was extremely skilled in astronomy. This King Tholomeus was: kynge of egipte whi\u2223che helde the contree longe tyme / Ther were somtyme many kynges that were named Tholomeus / But emonge the other this was he that knewe most of Astronomye and that most enserched of the sterres / and more vnderstode of them than the other / of whiche he composed and made plente of right fayr volumes and bookes / And many dy\u2223uerse instrumentes by whiche was fou\u0304de appertly alle the gretenes of therthe / And the heyght of the firmament / And how the sterres make their cours bothe by nyght and by daye / By hym were founden first the oryloges of the chirches whiche begynne the houres of the dayes and of the nyghtes / The dayes passe fast on wherfor the chirches haue grete nede to haue good orloges. for to doo therby al\u2223way the seruyse of our lord at hour competent and due as well by day as by nyght. For god loueth moche for to be adoured and seruyd entyerly and ordynatly euery day / \nFor the Orysons that ben sayd and receyted euery day in the chirches playse more to our lord than do they that Ben says in many other places, and therefore horologes are necessary in every church. Men serve God better in due time and fare better, and live longer. If they ruled themselves to pray at a certain hour and at another hour in the same way to eat, and other things in the right hour, it would be a light thing to do and please God. If men applied themselves as well to such things as they do to those that conflict and kill them, they would all be inclined to conquer the riches of which they cease not night nor day. And they believe they prolong their life by them. But they amass and get great treasures and pursue their death. For by the great goods that they assemble on all sides, they put themselves in such thought and pain that they often lose their wit and understanding, and also their mind, so that they may not incline and think on those works that touch their salvation as they ought to do, and by such works they should be in more ease and live longer. Please grant us, lord, more health of body and soul, but they love so much the pleasures of the world's goods that they forsake that which would be more beneficial and profitable to them. I never knew why they acquire this wealth and good fortune. For they lose the ease of the world by thinking to set themselves in ease and be at peace, then death comes and makes them die with great sorrow. The great covetousness of the good and the pain they have made all ways to obtain it without order and measure have much more hastily brought them to their death. And so many men die, if they had ordered their affairs and business as they should at every hour, which yet would have been alive and in good health. And see how they shorten their days and bring on their death, for nature cannot long endure diverse unreasonable maintenance, nor the excessive indulgences, nor the griefs, of which by their folly they suffer. They travel against nature. It displeases God greatly. And no good comes from this. But more willingly and with better intent, they travel and strive to win and obtain worldly goods than the love of God. And they never do anything by order. One day they go early to church, and another day late or at such an hour as they think it will not harm their gain and winnings. Thus they never go to church to pray to God until they think they will win no more worldly goods. But they win less, for they serve God in vain. God will render to them their reward. And they will buy dearly what they leave to serve him, for he may render to them more merit in one day than they can get in a thousand years. Such people are fools and badly advised. When they think they serve him the least, there are some who, when they go to church, do not go with the intention to pray to God. But only to obtain the pleasures and goods of the world. And pray more for their riches, that God should keep and multiply them than they do for the salvation of their souls, which are in great peril of being lost. It is a great marvel of such people / who think well in their hearts and know well that it is evil that they do / yet they do not amend. It is a great pity when they so follow the devil, who is so feeble a thing from whom all evils proceed. Truly the devil is full of insidiousness and without power and strength over any person of himself. For he cannot vanquish or overcome, but him who consents to his will. For whoever will conduct and rule himself well, the insidiousnesses of him may not annoy or trouble him in anything, of which he has cause to sorrow, as long as he will dispose himself to do well. Then it may well be said, fi. For they are more than failed when he overcomes them so feeblely and takes them in their weakness. \"evil deeds and sins and led them to destruction, where they never shall be without pain, nor ever have joy or any hope of mercy from this purpose. We shall say no more about King Tholomeus for now. He devoted his time to the works of God's lord, drawing the numbers from his books for which the years are ordained. From the same source, the course of the moon is found. By which it is seen when it is new, of such Julius Caesar, who was made emperor in Rome, a book was made called the \"Sommes,\" the \"Sommes,\" which is necessary in the church, and it declares the golden number of the calendar. For by the calendar, the course of the moon and of the entire year is known, by which we also know how we ought to live every day, that is, in eating and drinking, and in worshiping our lord on high days and simply, and for solemnizing such days as the holy church has ordained and established through blessed saints.\"\n\nBy the calendar, we determine: Know the holy times as the Yule days, the Lent, the Advent, and the high days and feasts that we are most bound to serve God,\nTo obtain his inestimable joy and glory,\nWhich our Lord has promised to his good and true friends,\nWho with good heart serve Him.\nAll this teaches us the calendar,\nWhich was drawn out of Astronomy,\nWhich the good king Tholomeus loved so much,\nAnd he knew more than any other man, save Adam,\nWho knew all seven liberal sciences entirely without failing of a word,\nAs he who created and formed with his own hands.\nAnd so would our Lord have him sovereign in beauty, in wit, and strength,\nOver all those who should be born after him, until the coming of Jesus Christ, Son of God,\nWho gave to him such virtues.\nNever after Adam gave He so much to one man.\nNever shall He.\nBut anon as he had consented and committed the sin,\nHe lost so much of his wit and power,\nThat anon he became a man. And he was such a one before he had sinned, that he should never have felt death, nor would all of us descendants of him have had less merit than he, in joy and solace and the enjoyment of the terrestrial paradise, born and nourished without sin, and afterward glorified in heaven. But since we tasted of the fruit, which God had forbidden us, his wit and understanding were so destroyed and corrupted by his sin that all of us are infected and filled with it, and there is nothing under the firmament but it is worse than before and of less value. You, the stars, give less light than you did before. Thus all things, endowed with their goodness and virtues by Adam's sin, which God had made for man as one who would make him master of all the goods that he had made, but as soon as he had committed the sin, he felt himself so bereft of his wit and understanding strength and of his beauty, that it seemed to him he was all naked, and had lost all goods, as a man put in exile. \"Although Adam possessed more wit, strength, and beauty than any man before him, the king, who was so virtuous and wise, had two sons who could be compared to him in beauty and one to his wisdom. Absolon to his beauty, and Solomon to his wit and wisdom. Samson represented his strength. These three virtues in Adam were so perfect that no man since could compare to him. Not even David's two sons or Samson. As it is said before, he knew the seven liberal sciences better than all men descended from him. He, to whom his God and maker had imparted them, was sought by many men who endured great pain to find and save them, knowing that the flood would come to the world by fire or water.\"\n\nAfter Adam's death, many men learned the sciences of the seven liberal arts. artes liberalis/which God had sent to them there/Some among them inquired what would become of the world or ever it should have an end/And they found/that it should be destroyed and come to an end twice. At the first time by the flood of water/But our Lord would not let them know whether it should be first destroyed by water or by fire. Then they greatly regretted their sciences/which they had acquired, knowing that they would perish/But if they were kept and ordered beforehand by their wisdom, they advised them/of a great wisdom and bounty/as those who were well-versed/that after the first destruction of the world, there would be other people/therefore they did make great pillars of stone in such a way that they might be preserved/and in every stone at least one of the seven sciences entirely, so that they might be known to others/Of which some say that one of these pillars was of a stone as hard as marble/and of such a nature that water could not. They empowered it, neither deface nor minimize it. They made others in a strong manner of tiles, all whole with no jointures, so that fire might not harm it in any way. In these great columns or pillars, as said before, were contained and carved the seven liberal sciences in such a way that those who should come after them would find and learn them.\n\nThe seven liberal sciences were founded by ancient wise men from which all other sciences proceed. These were the men to whom our Lord had given them and taught them, doubting the deluge that God sent to the earth, which drowned all creatures reserved, except Noah and those he took into the ark with him. And after this, the world was repopulated and made again by those who descended from them. For after the time of Noah, you people began to make again houses & mansions. & to prepare other works. But this was done much rudely, as they who could but little unto the time that these sciences were found again, and then they could make and do better. The first who applied himself and initiated the inquiry and search of these sciences after the flood was Shem, one of Noah's sons, who had given his heart to it. In this way, he showed such diligence and continued. By his wit, he discovered the branch of astronomy. After him was Abraham, who also discovered a great part, and after him were others who lived their lives as best they could, having the principles and reasons of the seven sciences. And after them came Plato, the sage and supreme philosopher, and his scholar, Aristotle, the wise scholar. Plato was the most expert of all those before or after him in clergy. He first proved that there is only one sovereign, from whom all good things come. Yet it is approved by his looks that there is but one sovereign from whom all good things come. This book approves highly that there is but one sovereign good. That is our lord God, who made all things. In this respect, he proved the right truth. Both were pains. As those who were more than three hundred years before the coming of our Lord Ihu Crist and all the books there in Greek letters. After came Boeces, who was a great philosopher and a very wise clerk. He could help him with various languages and loved much righteousness. This Boeces translated most of their books and set them in Latin. But he died before he had translated all of them. Which was great damage for us all. Since other clerks have translated. But this Boeces translated more than any other. The one which we have yet in use. And he compiled in his life plenteous fair volumes around it of high and noble philosophy. Of which we have great need for addressing us toward our lord God. And many other great scholars have been in this world of great authority who have learned and studied all. During their time, those engaged in the studies of the seven arts experienced marvels through astronomy. Among them, Virgil stood out, having accomplished many wonders in this field. Therefore, we will recount a little of the marvels he performed below.\n\nVirgil the wise philosopher, born in Italy, existed before the coming of Lord Jesus Christ. He held the seven sciences in high regard, devoting most of his time to them. Through astronomy, he achieved many great marvels. In Naples, he created a copper fly. Once set up in a place, this fly would chase away all other flies, leaving no fly in its vicinity or daring to approach within two bowshots around it. If any fly crossed the boundary Virgil had set, it would die instantly and could no longer live. He also had a brass horse. Guarischio healed and led all horses, curing their maladies and sicknesses. Once the sick horse looked upon the horse of brass, Guarischio also founded a marvelous city on an egg by such force and power that when the egg was moved, the entire city quaked and trembled. The more the egg was moved, the more the city quaked and trembled. The city, high and low and plain, was made of copper and the horse of brass that Guarischio thus created were seen in Rapes. And the cage where the egg was, all were there seen. This has been said to us by those who have come from there, that many times they have seen them. He made it so that all the fire throughout Rome fell and was quenched in such a way that no person could have any. But if he went and kindled it at the nature of a woman with a candle or otherwise, and she was the emperor's daughter and a great lady, who before had done great harm to him. One could not know or find out how that bridge was set or how it was. Sustained in no manner, neither at ends nor in the middle, and men passed over freely, and all without letting him. He made also a garden all about, enclosed only with thorns, which was as thick as a cloud. And this garden was right high from there. He made also two tapers and a lamp burning in such a way that it continued burning without quenching. And these three things he enclosed within the earth in such a way that no man can find it. For all the craft they can do, yet he made a head to speak, which answered all that was asked of it. And of that which should happen, the sea in such a way that the castle would be drowned if they were not immediately remedied and set in their place, but then, when they were set again in their place, the sea would recede there as it was before. And this has been proven often, and yet endure the virtues of him, as they say who have been there. Virgil was a. A wise and subtle clerk, full of great ingenuity, he proved all the crafts of clerks as much as was possible for him to know. He was a man of little stature, bent over on his back by nature. His head hung down and gazed at the ground. Virgil did and accomplished many great marvels, which the hearers should consider as lies if they heard them recounted. For they would not believe that another could do such things as they could not meddle with. And when they spoke of such matters or of other things they saw at their eyes, and could not understand or know of, they immediately said that it was by the devil's help that worked in such a manner. Those who gladly misrepresent people of recommendation also said it was good not to concern oneself with such things. But if they knew the science and manner, they would hold it for a more noble and natural work, without any other kind of evil. And when they did not know or understand. Understood the thing, they say much evil more than good. Certainly, whoever knew well astronomy, there is nothing in the world that he could inquire about by reason but he should have knowledge of it. And many things he should do that would seem miraculous to the people who knew nothing of the science. I say not that there might not be much evil done by him who could do it. For there is no good science but that it might be intended for malice, and he might apply himself to it if he so willed. God made never so good a gospel, but some might turn it contrary to truth. And there is no thing so true but some might so twist it that it might be to his damnation. Whoever would pain himself to do evil, it is no marvel to do ill. Every man has the power to draw himself to do good or to do evil, whichever he wills, if he gives himself to virtues. This goodness comes to him from our Lord, and if he is. Encouraged to do evil, this brought him to sorrow and pain. The money was established first because they lacked all things necessary. One had wheat, another had wine, and another cloth or other wares. He who had wheat had no wine unless he changed one for the other. And so they had to daily change one for the other. When philosophers saw this, they established, with the lords at times reigning, a little thing which each man might carry with him to buy that was necessary and beneficial for his life. And they ordered by advice to generate a thing which was not expensive or held in high value. And it was of some value to buy and use with all true merchandise one with another. By virtue of such a sign, And that it was common overall and in all matters, They established then a little money which should go around. But now every man creates money at This playwright causes travelers to deviate more than if there were only one coin. For this reason, there are often plenty of various monies. Thus, philosophers did not establish this. They established it to save the world's state. And I say this, for if the money were not in groats and pennies of silver, it would be of less weight and less value. This would be better for carrying by poor people, and easier to help them in their living. And for no other reason was it ordained first. For the monies are not hoarded but for the gold and silver that is in them. Those who established it first made it small and light, for the greater ease of carrying it about. In late days, as in the beginning of King Edward's reign and long after, there was no current money in England but groats, half-groats, and farthings. And they first ordained the large and half-large silver coins, and the noble half. philosophers used their money to travel wherever they pleased. Merchants, in their merchandise or pilgrimages, sought to save their souls. And today, all men strive to acquire riches and treasures. And the name to be called master, to gain loving and honor of the world, which so quickly fades. An evil man cannot think on high things. For whoever is of the earth, strives for the earth, and whoever comes from heaven to heaven claims nothing else. The philosophers, who could understand this word, preferred to endure hardships and sufferings to learn, rather than those tending to worldly honors. They held the sciences and the clergy in higher regard than all the seigniories of the world. Plato, who was a powerful and respected master of Athens, left. This nobleman sought such renown in life that he traveled to various lands and countries, preferring hardship, toil, and struggle for truth and knowledge rather than having lordship and dominion in the world or renown as a master. He would only speak if he was certain, shunning empty worldly glory. Apollonius, who was a great prince, left his empire and kingdom and departed poverty-stricken and naked to learn sciences. He was sold many times to strange men, yet none of them were as bold as those who bought and sold him. He endured all this to learn and know God and the world, which he loved more than any other worldly thing. He traveled so far that he found himself sitting on a throne of gold before a high philosopher and man of great renown, who instructed and taught his disciples within his throne as he sat. Learned they of the fates of nature, of the courses of the days and of the stars, and the reason and signification of things concerning sapience and wisdom. This philosophy was named Pythagoras. After Apollonius searched for it in many countries so far that he found the table of fine gold, which was of great renown, named the table of the sun. In it, he saw and learned many fates and many marvels. Which he loved more than any kingdom; he erred so far by strange lands that he passed the flood of the Ganges and all India, and in the end so far that he might find no more way. And wherever he came, he found and learned such as might avail and profit him, teaching him before God. Thus King Alessander also suffered travails without number to learn, but he went from place to place in royal estate, and with the pomp of people, wherefore he might not so well learn nor inquire the truth of things. Virgile went through many countries to inquire and search the truth of all things. Tholomeus, who was king of Egypt, was not entirely truthful but went through many countries and realms to learn. Experimentally and see all the great scholars he could find. Saint Brandon never ceased to labor by sea and land. He only wanted to see and learn. He came to an island in the sea where he saw certain birds that spoke like spirits. They said something to him, which he demanded of them for understanding. He found one so perilous a place and full of spirits in such terrible torments that they could not be numbered or estimated. Among them, he saw one who answered him and said that he was Judas, who betrayed Jesus Christ, and who was tormented a hundred times a day and could not die, along with many other great marvels he saw. As recorded in the legend of his life. There were many other things. Philosophers searched the world as much as possible to know the better good and evil, sparing nothing. They believed not lightly in anything until they knew it well through experience, not only what they found in their books. Beforehand, they sought to know God better and to love Him. But they searched by sea and by land until they had explored all, and then returned again to their studies to learn virtues and good manners. And thus they loved philosophy so much, for knowing themselves better in good and just life. However, since we have spoken much of philosophy and since much good comes from it, that a man may have understanding to know and love God, therefore we shall tell you what it signifies:\n\nUrean Philosophy is to have knowledge of God and fine love of wisdom. And to know the secrets and ordinances of divine things and of human beings. For to know God and His power, and what a man ought to be, so that he might conduct himself accordingly. It might please God. Whoever truly knows God and his mysteries should wholly engage in philosophy. All are good philosophers who have knowledge of themselves. To some who demanded an answer from Plato, he replied and said, \"I have learned now and need no more.\" For he had spent all his time learning. It was said to him, \"Master, it is well in you to say something wise to us, as you have done other times.\" Then Plato, who was the most experienced, replied, troubled in his heart, that he had learned nothing more than one who felt himself like a vessel that is day and night empty. Thus Plato answered and no more. At that time, he was the greatest scholar known in the whole world and of much profound science. Those who wish to meddle on these days should take no heed to answer thus, but make a show of being great scholars and expert to gain the upper hand. \"And they preached to the world, urging them and others to their maker and creator. In truth, they encouraged much the addressing of all people to virtue. They established money for their livelihood in living and paying. Men do not always give, and the people's fear of their dispensations corrupts right and nature. For every person ought to take his living, and therefore money was established to sustain each person's living as they went along. But they love their carriages and bodies much more than necessary, and they retain and keep more goods and riches than they shall need for their ordinary use, which they let rot and fail by them. Many poor persons have great need of it. The money was not founded for this reason. But for their living until death comes and takes all that he ought to take at the pleasure of God. And thus they shall owe him by his book. In which he gave the craft and\" The ancient philosophers measured the world on all sides by their science, art, and wit. They measured the moon first and found its magnitude to be greater within and without, by a ratio of thirty times and a little more, in height it was above the earth twenty-four times and a half as much as the earth has in thickness. Similarly, they demonstrated the sun's greatness by clear reasoning and evidence, which is a hundred and sixty-six times greater than the moon. However, those who know nothing of this find it hard to believe, yet it is sufficiently proven by the mastery of science as well as the certainty of geometry. Many philosophers have confirmed this. That found this first, who have studied and labored to know the truth, if it were so as they said, or not, some claim that ancient philosophers spoke the truth equally about the quantity of the Sun as about its height. And as for him who compiled this work, he set all his intent and time on it because he had great marvel at it. Until he clearly perceived which he was in doubt about, for he saw plainly that the Sun is greater than all others without any defect by about 150 times. And three parts of the twenty parts of them, with all that ancient philosophers said. Then he believed him who was given to him to understand, and he would never have put this in writing if he had not certainly known the truth and had plainly proved it. It is of great magnitude, for although it is so far from us and seems small to us, it will never be so far away from us. But in a like manner. wise he shall be as far when he is under or on that other side of us. And truly, it is from there to the sun's life as King Tholomeus has provided, five hundred and eighty. And as much as there may have of greatness and thickness through /\n\nNow I will briefly tell you,\nof the stars of the firmament, which there is a great number,\nAnd they are all of one height,\nbut they are not all of one greatness.\nAnd it is tedious to relate about all of them, to describe their greatness.\nAnd therefore we pass lightly and shortly over,\nhowever I advise and certify you,\nthat there is none so small of them that you may see on the firmament,\nbut that it is greater than all the others.\nBut there is none of them so great or shining as the sun.\nFor he enlightens all the others by his beauty,\nwhich is so noble,\nFrom there to the heaven where the stars are set in a very great distance,\nfor it is ten thousand and five hundred and fifty. Of thycknes, and whoever could have come thither, should have yet six hundred and fourteen years to go at the time when this volume was performed by the very author. This was at Epiphany in the year of grace M.I.J.C. and L.V.J. At that time, he should have had so much to go, or if there were there a great stone which should fall from thence, it should be a hundred years ere it came to the ground, and in the falling it should condemn every hour of which the number might be likened, as the noble king Tholomeus named them in his Almagest, to whom he gave the proper names. And he said that there were a thousand and twenty-two clear ones, and that might be all seen without the seven planets, and may be well accounted for without any parallax. In all there are one hundred and forty-nine, which might well be seen without many others which might not well be seen or espied. There may not well be espied more than said, or apparently known. \"late behold that which will be seen, for no man travels or studies so much, may find more. Nevertheless, there is no living man who can or may comprehend so much or can mount so high in any place, though he may be adorned with a great and subtle instrument, and find more than King Solomon found by which he knew and could number them. And where each one sits, and how far it is from one to another, be it of one or other, near or far. And the knowledge of the images of them, which by their appearance formed them, are of figures in the heavens and surrounded by images. And each one has its form and its name, of which are known primarily forty-eight within the firmament. And of them are taken twelve of the most worthy, who are called the twelve signs. And they make a circle round about the seven planets where they make their turn; we are far from heaven marvelously.\" Every man knows that he who dies in deadly sin shall never come there. And the blessed soul, which is departed from the body in a good state, is soon come there. You truly come in less than half an hour to the most high place before the sovereign judge who sits on the right side of God the Father in his blessed heaven, which is so full of delights of all glory and consolation that there is no man in this world living who can estimate or think the joy and glory where the blessed souls enter. And there is no man who can estimate or think the capacity and greatness of heaven, nor can compare it or value it to the capacity and greatness of all things there. As to the regard of the estimable greatness above the firmament, for the greatness is inestimable without end and without measure. Indeed, the firmament up high is so spacious, so noble, and so large that with all his wit, a man cannot. If the earth were so great and spacious, and could receive a hundred thousand times as many people as have ever been in this world, and every man of them were so mighty as to generate another man every day for a thousand years, and every man were as great as a giant, and every man had houses, rivers, companies, gardens, meadows, and pastures, and vineyards, each with his castle or dwelling place, and each had such great feasts that each could hold a hundred servants to serve him, and each of these servants held twenty more, and had ample room and riches in their manner. All these things which are above are more body and soul, the soul being so weak and disconnected from all goods, all virtues, and all graces that one is completely destroyed and perished with the other. For every evil comes to nothing, and contrary, good always grows and improves. Therefore, there is no evil but sin, which is nothing. You may understand that it comes to nothing as a donkey does. There is nothing that ought to be made right but this: that one ought to be permanent. And therefore, it is good for a man to hold himself near the good. For the good amends all ways. And he who customarily does gladly the good works is the cause that leads him to heaven, as he who has no other thought or dwelling place. He must inhabit there, for he behooves to come into heaven to retain his place and also to fill it. There is no man in the world who can do so much good that he shall not always find his place and his repose. Property after his merits, for this most noble place is endless and without term, in such a way that no goods, whatever they may be, shall never have term or end. Nor shall they ever default. But it is continually full of all consolation, of all delights of all goods of all joy and of all gladness, without anything void. Of which those who deserve it from our Lord shall have full possession of all the inestimable goods.\n\nOf hell, I may freely tell you, there is nothing but sorrow and martyrdom. Truly the most anguishing, the most horrible, and the most sorrowful thing that there is. If even the children who have been since Adam were all damned, it might not be filled by them, though there were twice as many. And those who are there, being damned, shall abide ever as long as God is, which is without beginning and without ending. There they shall burn in. The eternal fire offers no hope of relief or mercy, no prospect of improvement, but only worsens from time to time. The saved souls long for the day of judgment and glory, to be glorified in body and soul. The damned souls dread and fear it, believing they will be perpetually tormented in both body and soul after that day. And they are not tormented in the body but in the soul. I have recounted this briefly to make it clear that there is no good deed that will go unrewarded, and no evil deed that will go unpunished. This is the will of the Creator and Maker of all things, without whom there is no power in any way. He is a gracious and sovereign Lord, full of infinite power and goodness, and there is no comparison to Him. He created and established all things at His pleasure, and since we have spoken of the inestimable... The firmament, where stars are set, is always in motion. You shall understand that there is a heaven above, where those who are there do not move but remain continually in one state. This is like a man who travels from one place to another. The first place did not move him, but he who should go around like something round about a circle would often go from place to place before returning to his place. He might go so far that he would come right to the place from whence he had departed first, but that place would not move, but hold him always in a point. Now you shall understand this heaven, that there is no manner of place that is removed from the stars or from the firmament. But they hold them firmly, as they may. This heaven must be understood by those who are astronomers. This is what gives it its blue color, which extends above them. The which we see when they are pure and clear all around, and it is of such great temperament that it Above this heaven that we see blue, as ancient clerks say, there is another heaven all around about it, above and beneath, like a white crystal sphere. Clear, pure, and very noble, and is called the crystalline heaven. Above this crystalline heaven, all around about it, is another heaven of the color of purple, like the gods say, and that is called the imperial heaven. This heaven is adorned and filled with all beauties. In this heaven imperial, more than any other we have named, there is one that is seven times fairer and clearer than the sun. From this heavenly realm, the evil angels were filled with their pride, which was disrobed of all glory and of all goods. And there are the blessed angels of our Lord.\n\nIf you wish to understand this heavenly place, which is above all others, you shall understand that this place is truly worthy and blessed in all things. Therefore, nothing grows but all goodness and sweetness by reason and right. This is the proper place of the Holy Trinity, where God the Father sits in His worthy majesty. But in that place falls the intent of any earthly man, for there is no good clerk who can think the tenth part of the glory that is there. And if our Lord chooses a place, He has a right to it. But He is so common over all that He sees every maid who has deserved it against Him and sees all things here and there. He sees all. about him who has all things in his keeping, of which you may take example, by some whom you hear them speak, that all who hear the tale understand all his words at once. In the same way, you may understand that God is omnipresent and reigning omnipresent in every place, and is present in all places instantly and at once. And the light and clarity that grows from him enlightens all things, both here and there, and also the resplendence will soon shine on the side beyond it, as well as on this side. When such things have like virtue, he ought to have more, who made and created all things and who, being the lord and master in heaven, has within him all things, all archangels, and all the saints who sing in chorus to gather for God's glory and praise with great joy and consolation. There is none. That which may comprise, no mortal heart can understand what thing is heaven. And how great joy they have who have been granted it, the best scholar of the world, the most subtle and the best speaking, though he had a thousand tongues speaking, and each tongue spoke by itself, and also had a thousand hearts within his body, the most subtle and the most memorable that might be found and chosen to understand and to express, and if this might be and happen that all this might be contained in the body of a man, and afterwards think the best way they could describe and devise the state of heaven. And that every tongue might say and declare the intention of every heart. Yet they might never in any manner of the world say or recount the thousandth part of the great joy that the poorest and least of them who shall be there will have. Woe to him who shall not be there. For those who are there In heaven, no lord or king of the worldly monarchy, regardless of their commands, could be there all the days of the world and not be absent for even one hour. For there is eternal life, and there is perfect and inestimable joy that has been and will be. In everything, it is established. With this, we shall conclude our book. The one that at its beginning speaks of our Lord God, why He formed the world, and why He loved man so much that He formed him in His image, and gave him the power to do good and evil. Afterward, why He did not make him such that he could not sin mortally. And how the seven sciences and arts were first discovered. Since it speaks of the three types of people, the ancient philosophers put in the world, how nature works and what it is, and how it diversifies in each of its works. Also, you have heard of the formation of the world and of the division of the four elements, which are round about and hold them in place. And the earth holds him within the firmament. Also you have heard of the littlenesses of that place towards heaven. And how the sun makes his course around it, and the other planets likewise. All this you have heard in the first part. In the second part, it declares to you which part of that place is inhabited and the division of the map of the world. First, it speaks of paradise on earth and of the countries and regions of India, and of the diversities of men, beasts, trees, stones, and some fish that are there. And who inhabits the dreadful place, and its great pains that the damned endure who are there. After you have heard of the second element, that is of the waters of the seas and of hot and cold, wholesome and unhealthy springs, and how the earth becomes salt, how it quakes and sinks. And after that of the air, how it blows and rains, of tempests and thunder. fire of late, and of the stars which seem to fill. of pure air and of the seven planets. how the fifth comes. of its formation and of its turning. & of the stars that are round about it. In the third part, you have heard how the day and night come, & of the moon and of the sun how they render their light, & how each of them lessens its clarity by night and by day sometimes & of the eclipses that then happen, by which the day becomes dark. and of the great eclipse that filled at the death of our lord Ihu Crist. by which Saint Dionys was afterward made firmament & of the stars. & how the world was measured and the height and thereof. Of King Tholomeus and of his pride of Adam and of some others. & how clergy and the unlearned were kept against the flood. & how all this was found again after the flood. & of the marvels that Virgil made by his wit and learning. & for what cause money was so named and established. & of the philosophers who went through the world to learn what thing is. philosophy & what Plato answered regarding the earth. The moon and the sun have greatness in themselves and the stages of their number and the images they bear, and the greatness of the firmament and the deep blue hue above it, and of the crystal heaven and the imperial heaven, as you have heard in regard to the heaven celestial and his estate and of God who may be above all by his glory and his power, but love rather short-lived things. For they, those who are not of long duration, pass quickly. And all we shall come more quickly than we would to nothing. For this world passes from time to time like the wind and fades from day to day, making every little thing seem insignificant. For it is so full of vanity, that there is but little truth in it. It often happens that he who thinks he will endure longest here is he who endures least, and he who seems to be the swiftest in departing takes his leave first. Thus ends the book called Timaeus or The Image. Mirror of the world, which in speaking of God and His works esteems Him and His high powers and dominions, has begun to enter into serious discourse about Him. For in all beginnings and in all things, the name of God should be invoked. With Him, all things are nothing. Therefore, He grants us permission to begin, and may we persevere, so that we may be brought and received into His blessed glory in heaven, to the Blessed Trinity, Father, Son, and Holy Ghost, Who live and reign without end. Amen.\n\nAnd where it is so that I have presumed and dared to translate this aforementioned translation into our English and maternal tongue, in which I am not well versed, yet less so in French. Yet I have endeavored myself in this endeavor, at the request and desire of the honorable and worthy man, Hugh Bryce, Citizen and Alderman of London, who has said to me that he intends to present it to the powerful nobleman. And virtuous lord, my lord hastening. Chamberlain to our sovereign lord the King, and his lieutenant of the town of Calais and marches there, in which translation I know myself simple, rude, and ignorant. Therefore, I humbly beseech my said lord Chamberlain to pardon me for this rude and simple translation. And yet, I finished the 25th day of March the same year, and the 21st year of the reign of the most Christian king, King Edward the Fourth. Under the shadow of whose noble protection I have begun and finished this small work and book. I beseech Almighty God to be his protector and defender against all his enemies and give him grace to subdue them, and in particular those who have recently entered to make war within his realm. And also to preserve and maintain him in long life and prosperous health. And after this short and transitory life, bring him and us into his celestial bliss in heaven. Amen.\n\nPrinted by Caxton. publisher's device", "creation_year": 1490, "creation_year_earliest": 1490, "creation_year_latest": 1490, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "After various works made and accomplished, having no work in hand, I was sitting in my study where lay many diverse pamphlets and books. It happened that to my hand came a little book in French. Which late was translated from Latin by some noble clerk of France, this book is named Aeneid. Made in Latin by that noble poet and great scholar Virgil. Which book I saw over and read therein. How after the general destruction of the great Troy, Aeneas departed bearing his old father Anchises on his shoulders, his little son Ascanius in his hand, his wife and much other people following, and how he shipped and departed with all this story of his adventures that he had before he came to the achievement of his conquest of Italy, as all this shall be shown in this present book. In which book I had great pleasure. Because of the fair and honest terms & words in French, which I never saw before like this. Nor any so pleasant nor so well ordered. This book seemed to me should be I requested noblemen to consider both the eloquence and history in this book, which was made and learned in Italy and other places over a hundred years ago. Virgil wrote this history in verse. After becoming familiar with this book, I decided to translate it into English and began writing a leaf or two. I reviewed these pages to correct errors. Whenever I encountered unfamiliar and strange terms, I feared that some gentlemen who had previously criticized me for using uncommon terms in my translations would not be able to understand them. I wished to please everyone and so read an old book to find simpler terms. However, the English in that book was so rough and outdated that I had difficulty understanding it. My lord abbot of Westminster also showed me... \"certain old English evidence written in such a way that I could not reduce it or make it understood; it was more like Dutch than English. Our language now varies greatly from what was used and spoken when I was born. We Englishmen are born under the dominion of the sea, which is never steady but always changing, increasing one season and waning another. The common English spoken in one place varies from another. In my days, certain merchants were in a ship in Thames for sailing over the sea to Zeeland, and due to a lack of wind they tarried at the land. And one of them named Sheffield, a merchant, came into a house and asked for me and requested that I write down the most curious terms I could find. And thus.\" Between playing rude and curious, I stand abashed. But in my judgment, the common terms that are daily used are lighter to be understood than the old and archaic English. And forasmuch as this present book is not for a rude unpolished man to labor in it or read it, but only for a clerk and a noble gentleman who feels and understands in feats of arms in love and in noble chivalry, therefore, in a mean between both, I have reduced and translated this said book into our English, not over rude or curious, but in such terms as shall be understood, by God's grace, according to my copy. And if any man will enter reading of it and finds such terms that he cannot understand, let him go read and learn Virgil or the Pistoles of Oute, and there he shall see and understand easily all. If he has a good reader and instructor. For this book is not for every rude, unknowing man to see, but to clerks and very gentlemen who understand gentleness and science. Then I, [continuation of the text here, if any] Pray all who read this little treatise to excuse me for translating it. I know I am unqualified for such a high and noble task, but I pray, Master John Skelton, recently appointed Poet Laureate at Oxford, to oversee and correct this said book. Address and point out any faults to those who require it. For him I know is sufficient to explain and English every difficulty that is in it. For he has recently translated the epistles of Tullius and the book of Diodorus Siculus, and various other works from Latin into English, not in rough and old language, but in polished and ornate terms, as he who has read Virgil, Tully, and all the other noble poets and orators, unknown to me: And also he has read the nine Muses and understood their musical sciences. I suppose he has drunk from the Elixir of life.\n\nHow the rich king Pryamus founded the great city of Troy's capital.\n\nChapter 1.\nHow the city was cruelly set on fire and flame, and how Aeneas rescued his father from Troy's capital.\n\nChapter 2.\nHow Aeneas performed a sacrifice to his gods in the place where Polydorus had been slain, capito.\n\nChapter 3.\nHow, in making the aforementioned sacrifice, Aeneas pulled a branch from a tree that bled, and how Polydorus explained the significance of the miracle and the will of the gods, capito.\n\nChapter 4.\nThe aftermath of Polydorus, capito.\n\nChapter 5.\nHere begins the history of Dido's departure from her country, capito.\n\nChapter 6.\nHow Dido arrived in Libya, a strange land, and bought as much land or ground as she could afford with the space of an ox hide, in which she built and founded the city of Carthage, cao.\n\nChapter 7.\nHow a neighboring king demanded to marry the fair Dido, queen of Carthage. She, who out of love for her late husband, preferred to die rather than marry the sad king, capito.\n\nChapter 8.\nA commendation to Dido, capito.\n\nChapter 9.\nHow Juno... for the goddesses of winds, that each one should make a conjuration and torment in their ca.\n\nx.\nHow Counseled she with her.\nxjo.\nAnne's sisters' responses to her.\nxijo.\nHow Eneas, after great fortunes at sea, arrived in Carthage. And how, for his sweet behavior and fair speaking, was he espoused of his love, cap. xiij\n\nHow the goddesses arranged the marriage of Eneas, cap. xij\nOf the great tempest and storm at their marriage, cap. xiv.\nHow Jupiter complained to Juno of Eneas' seduction of the city of Carthage, and how Juno sent Mercury swiftly toward Eneas to make him return to the country of Italy, cap. xvj.\n\nHow, knowing the departure of Eneas, Dido ran through the city of Carthage as a desperate woman, and from herself, cap. vijo.\nHow she sorrowfully bewailed the departure of Eneas with sweet and amiable words, cap. xviij.\nHow all raged and complained to Eneas and to the goddesses, cap. xixo. chapter XX. How Dido gave leave to Aeneas:\n\nHow Dido fell into a deep sleep and was carried away by her women. Also, how diligently the ship of Aeneas was made ready to sail to Italy.\n\nchapter XXI.\n\nHow Aeneas broke the oak tree of Dido's great love.\n\nchapter XXII.\nOf Dido's words to her sister Anna.\n\nchapter XXII. How Dido, in great lamentations, begged her sister to make a great fire in a secret place in her palaces to burn the harness and clothing of Aeneas, and how she devised various ways to harm him.\n\nchapter XXIII.\nHow Dido reproached the treachery of Laomedon in her lamentations.\n\nchapter XXV.\nOf the vision Aeneas had to depart towards Italy.\n\nchapter XXVI.\nHow Aeneas equipped the patrons and masters of his ships to depart.\n\nchapter XXVII.\nHow, filled with great rage and distraught with grief, Dido killed herself with Aeneas' sword. It was nothing but to show the diversity of fortune. Chapter XXVIJ: Of Dido's Beauty\nChapter XXIX: How Aeneas Sailed and Came to Sicily\nChapter XXX: How Aeneas Sought the Region of Italy\nChapter XXXI: How King Evander Fell into the Sea for the Death of His Son, Theseus\nChapter XXXII: How Aeneas Came to Italy\nChapter XXXIII: The Kings Who Reigned in Italy Before Aeneas\nChapter XXXIV: How Aeneas Began to Build His Fortress on the Site of Lavinium\nChapter XXXV: How Aeneas Sent Messengers to King Latinus\nChapter XXXVI: How King Latin Received the Messengers of Aeneas with Great Joy and Good Cheer\nChapter XXXVII: How King Latin Sent Certain Embassies to Aeneas\nChapter XXXVIII: How Turnus Summoned His People to Chase and Drive Aeneas Out of His Land\nChapter XXXIX: How Aeneas Sought Refuge with King Evander\nChapter XL: Great Sorrow at the Departure of Aeneas and Palinurus\nChapter XLI: How Turnus... Before the castle of Aeneas, I came to assault him. (Chapter 40)\n\nHow Aeneas and Eryalis prepared to enter the hosts of Turnus. (Chapter 40)\n\nHow Aeneas and Eryalis entered the tents of Turnus' host and made great slaughter and destruction: Chapter 41.\n\nHow the two companions lost each other in the forest, when the knights of Lavinia chased them. (Chapter 42)\n\nHow Bolcus slew Eryalis, and how Aeneas' companion slew Bolcus. Of the death of the said Visus, and how the heads of the said two companions, Eryalis and Aeneas, were brought upon two spears before the fortress of Aeneas: Chapter 43.\n\nThe assault was great at the gate of the castle. (Chapter 44)\n\nAeneas came again from Palatine with much people to support his son and his people against Turnus. (Chapter 45)\n\nAeneas sought Turnus all around the battlefield to kill him for the death of Palinurus. (Chapter 48)\n\nAeneas struck Mercury with his spear in his thigh a great stroke. (Chapter 52)\n\nMercury made great sorrow when he saw his. How Eneas sent the body of Palas into the ship and sent it to his father, Latin.\nOf the messengers that Turnus had sent to Diomedes. IV\nHow King Latin counseled for making peace with Eneas. IV\nHow Eneas came before the city of Lavinia. V\nHow the Queen Camula was slain in the battle. VJ\nHow Turnus came to the field with his people. L\nHow the Covenant of the battle was made between Eneas and Turnus. LVIII\nHow Tholomeus made the battle begin again great and terrible. LIX\nHow Turnus did great damage to Eneas' people. LX\nHow the queen Amata hanged herself in despair. LXJ\nHow Eneas and Turnus fought body against body in a field, one against the other. LXJ\nHow Eneas wedded Lavinia and had the kingdom of Italy. LXII\nHow King Latin deceased, and Eneas soon after him, and how Ascanius was called Iulus: LXIII\nHow Ascanius held the kingdom of Italy after the death of To the honor of God Almighty and to the glorious Virgin Mary, mother of all grace, and for the utility and profit of all political Monday men, this present book, compiled by Virgil, a subtle and ingenious author and poet, is titled Eneas. It has been translated from Latin into common language. In this book, valiant princes and other nobles may see many valorous deeds of arms. This present book is also necessary for all citizens and inhabitants of towns and castles, for they shall see how Troy, the great and many other places strong and impregnable have been sharply besieged and defended coragously and valiantly. At this present time, the said book is much necessary to instruct both small and great, for each in his right to keep and defend. For it is a more noble thing to die than to cowardly be subdued.\n\nTo open and declare the matter of which hereafter shall be made:\n\nEneas, his father. Chapter LXII.\nExplicit.\n\nTo the honor of God Almighty and to the glorious Virgin Mary, mother of all grace, and for the utility and profit of all political men, this present book, skillfully and ingeniously composed by Virgil, a subtle author and poet, is titled Aeneas. It has been translated from Latin into common language. In this book, valiant princes and other nobles may see many valorous deeds of arms. This present book is also necessary for all citizens and inhabitants of towns and castles, for they shall see how Troy, the great and many other places strong and impregnable have been sharply besieged and defended coragously and valiantly. At this present time, the said book is much necessary to instruct both small and great, for each in his right to keep and defend. For it is a more noble thing to die than to cowardly be subdued.\n\nTo open and declare the matter of which hereafter shall be made:\n\nEneas, his father. Chapter LXII.\nExplicit. It is presumed that Troy, the greatest city and finest of all the cities in the countryside and region of Asia, was constructed and founded by King Priam, a righteous and renowned son of Laomedon, descended from the stock of Tantalus, Dardanus, by many degrees. Priam was the son of Jupiter and Electra, according to fictional poetry. Troy was besieged and destroyed by Agamemnon, king of Greece, brother of Menelaus, who was married to Helen. Agamemnon, accompanied by many kings, dukes, earls, and a great multitude of other princes and Greeks, held the command and overall governance of the besieging forces before Troy.\n\nDuring the siege of Troy, Priam was renowned for his liaisons with both sexes, celebrated for their beauty, wisdom, prudence, science, prowess, valor, prophecy, and other virtuous qualities. That all the world could not enough marvel / How God and fortune had endowed a mortal man with such high and virtuous gifts / But the prudence of Priam knowing to foresee / That the adventures and adversities of war are doubtful and under the hand of fortune / which after his mutability gives victory / To one, increasing honor, glory, triumph, and gladness / And to another, subject to the face of the right bloody sword in great effusion of blood and diminution of prowess and of their genealogy, the mutable captivity of their prosperity and adversity or evil fortune:\nPriam will then show and help for doubtful things to come. To that end that his kingdom shall not depart from his hand nor from his blood / If it so happened that he and his children were overthrown from his name by the force of the sword or of the siege. First, he did depart one of his sons named Polydorus, the fourteen son and first of his name. In hoping that to him / his name and lineage might continue. If Polidorus was to take vengeance, he should have kept it. Polidorus was then sent with a great multitude of noble company, full of youth and strong courage, with enough gold and silver, money, treasure, and jewels to a king named Plasmator, king of Tarse. Plasmator, who had shown him righteous support to the aforementioned King Priam, offered himself to support him in all ways. But Priam's prosperous fortune turned to adversity. Plasmator, who had long endured and promised to support Priam, changed his will and all his allies. After Priam was subdued and placed under the harsh dominion of the Greeks, they killed some of Priam's sons and many others. \"Kings summoned him [Plasmator] and many were drawn into the city to give aid and comfort to the said Priam. The Trojans, miserable as they were, seemed to prefer to endure and live in forced subjection rather than have the appearance of victorious glory. This came to the knowledge of Plasmator. In his mind, he conspired the death of the said Polydorus. In fact, Plasmator brought Polydorus to the riverside, a secret enough place from human sight, where Plasmator slew Polydorus with a dart he bore. The traitorous Polydorus was buried in the same place within the sand, upon which so much sand was heaped that Polydorus seemed to be a little hill or mound. All this was done by the said Plasmator, so that his riches, which had been brought to him for the governance of the said Polydorus, would remain with him to fulfill his insatiable avarice.\" The force and strength of the Trojans was then so perturbed by the pricking of fortune that it seemed to him that little damage or hurt might come to him because of this excessive occasion. But when the noble city of Troy was broken and burned by the subtle action of the fire put into it by the Greeks in such great largeness, the thick tenebrosity of the black smoke that had enveloped and issued from the place prevented the stars of heaven from showing their clear illustrations. And they had no facility or power by their natural light to enlighten the said place. Nor could any eye of any person perceive anything but only by the damaging clarity of the fire consuming the pomp of Troy. Now was that Pytius city, once an example of all good virtues above all other cities of the world, left alone with only one of the same town's gates, named in their language the Yate Stes, which was made so masterly. The ingenious subtlety of the masters of masonry and carpentry in Asia surpassed all others in effort and strength. It was made of such high and excellent workmanship:\n\nBy the same yate (gate) set in fire and flame. And smoking, the total desolation of the said place of Troy was like that of the gods and fortune, who had endeavored to destroy so artistic a work down to the last stone and foundation of such a place.\n\nAnd by horrible and cruel indignation, they threw down, destroyed, and confounded the pompous and proud nobility of the inhabitants of Troy, and also their possessions and lives and other things.\n\nAnd under the darkness and darkness, Eneas armed himself at all pieces in the fashion of a coat of armor on his harness. The despoiling of a right horrible and much cruel lion. Which the said Eneas had killed and slain. And the said Eneas bore upon his shoulders his father Anchises, who, by old age and long living, his blood was then. Weyen grew so cold that he could not walk or help himself. And thus Anchises, on the shoulders of his son Aeneas, carried a richly adorned chest in the shape and manner of a shrine. Inside were the gods of Troy and various relics, which the Trojan family, people, and Asians had revered and used for the soothing and alleviation of their heavy sorrows.\n\nAnd Aeneas, charged by his father as reported, brought his son Iulus by the right hand. He was of the age of twelve, so fair and well-composed that it could easily be said that nature had fashioned such a figure as a patron for mankind.\n\nWhat more can I say about Anchises and Iulus, as reported? Creusa, his wife, was unbe becomingly adorned around him, nothing pertaining to the royal state. Her visage was often marred by frequent sources of great grief. And her, whose beauty had been enhanced by manual arts, should let them hang indiscriminately and roughly on all sides. Without any hope of amendment, it would be a hard thing for one to forget her sweet first life and her deplorable lamentations. It is a grievous thing for me to pass lightly over her lamentable circumstances in so few words. Now, we shall say consequently that this community and confusion of people, noble and common, men, women, and children, fled, bearing Eneas away as his father had said it would be inhumane to keep them without pity, but more pitiful to tell it as it was done in deed. This unhappy company issued out of a right good and abundant place of all things desirable for their happiness, and so much more uncertain after this dolorous exile. In what region might the end of their malicious and unhappy fate occur? This noble company of Trojans, at rest sometime, and now vagabonds and fugitives by the fields of Dardanike, came and arrived at a port of the sea named Simoyiz. They righteously entered the sea and, through turbulent revolutions of the winds or waves, were brought to the Isle of Anchiron and passed through the forest of Ida. Which is in the same country of Troy. Here we shall finish speaking of the sorrowful and tedious flight of the poor and miserable Trojans, who had hitherto followed Aeneas. Aeneas, by the force of others and the waves of the sea, arrived in the kingdom and country of Latium. Likewise, the power of the wind, in accordance with his destiny, had brought him to this place. In the same place of Latium, Polydorus had been viciously slain by Plautus, king of the same region of Latium. In this country of Latium, Aeneas, who had great treasures of the riches of Troy, began to found a city named Aeneas. Despite the fact that Eneas saw the city not being built by the workers' diligence and operation to his perfection, and that such operation and process could not reach such an advancement and perfection in such a short span of time without their diligence, favor, and good will, the gods, who had been horrible and cruel and without pity to the Trojans before the confusion and utter destruction of their noble and honorable city, showed them favor in this case. They intended to give comfort, aid, and counsel to the needy and engineers of the city of Carthage that Eneas was building. Therefore, Eneas disposed himself to sanctify a day for making sacrifices to his gods, according to the solemnity in such a case by the Trojans' custom. And he himself, as prince and example to his people, slew a white bull as a crystal foreshadowing to appease the face of his gods. The blood that issued from the same heart, deeply and humbly, righteously and with great love and ardor of devotion, stained the hostel on which the gods were set:\n\nNow it happened that Aeneas performed the celebration of the sacrifice in the very place where Polydorus had been slain and buried by the sea side: By the inhumanity and wickedness of Plautus, in which place a little hill or mound had accumulated or been heaped up over time. About eight or nine years later, small bushes or little trees emerged from the earth there, deeply rooted in the earth and growing tall. These trees were named \"murtyllers' cornells\" in the Frensh language. And on the side of the hill was a high plot, so near that it greatly shadowed the place where the sacrifice was made: The trees appeared before Aeneas in intention to cut and hew down some of the boughs. For the purpose of adorning and making fitting the place of his sacrifice, like how Englishmen do when we consecrate any solemnity in summer, by scattering herbs and setting up green trees and boughs in churches and chapels to refresh the people assembled there because of the feast and solemnity to be consecrated. Eneas, moved by great devotion and affection to honor this festivity as reported, took an axe, cutting on both sides. It seems to me that it was in the fashion of a glaive or guisarme, with which he hewed and struck down with great might those trees to arrange and make fair the said altar. The trees, so cut and entangled by the sacred Eneas, issued out in a surging course, a surge of black blood dripping down to the earth. And on the same axe, in the manner of great drops of blood. By which, Eneas was greatly abashed and terrified, marveling at what thing this might signify. And in order to learn this. myracle and of all the faith thereof. The said Eneas knelt down on both his knees with great humility and devout affection. His hands joined before the said altar, making request to the Trojan gods and to the gods of the forests. That they, by their divine and ineffable inspiration, would give him knowledge of this material vision. Which prayer ended, and without having an answer from the Trojan gods by him adored and called upon, he, with more lofty courage and without any proud thought, proposed in himself to search for or pull up a greater tree which was there, which they moved with sensible motions. I swear to you by the gods whom you serve and whom you now in perfume devotion have required. That you cease to trouble and pursue me in deed: For this I make certain that I am Polydorus, son of Priam, king of Troy, living, who have been hidden and covered by cruel death and treason under holy amnesty. Put out of this. worlde by Plasmator, king of this country and region, for the insatiable avarice which was in him. And he had the hardiness to commit and do this crime, so greatly defamed, and full of such excerable cruelty, was arrested. O cursed and false, deceitful avarice, which blinds the human will, and by its subtle art makes the rich suffer and the poor and needy further to get riches, and commits crime by damning treason. I, Pylodorus, furthermore show and manifest to you all that the abundance of blood which you have seen flow from the trees, which you would have cut down and uprooted, is not originally from these trees, but the said trees have taken their nourishment and first beginning of their growth from my body, and by that much more is the said blood abundantly come and has aroused the earth and flowed out of my body, and now nowhere else. And for this reason I exhort and counsel you not to defile your hands any more with my blood. And hold it, because of my sister Crispa, who was given to my parents and friends in marriage,\nAnd because you, Enenas, have begun to educate and build a new city in this realm of Troy, and now, with great foundational works and magni\ufb01cent labor, you are proceeding with the considerable matter. But the will of the gods has ordained and concluded, through a council among themselves, that this land shall not receive nor support, but shall be called and driven out. It is destined for the, the sweet country of Italy, full of fruits, as a refuge. And to comfort the miserable heaviness which you have long suffered because of your exile,\nSo depart then from this land, stained and full of filth and ordure, by the bloody fate upon me done by the false and cruel Plasmator, king of this region,\nAnd go into the country which is ordained for you by the providence and benevolence. And provision of the gods. So much had Polydorus revealed to Aeneas the secret of his visions that Aeneas was surprised with inextinguishable fear, falling into a trance and remaining for a long time like a corpse without consciousness or sensory perception. For the sake of modesty and the unaccustomed nature of the things, as it is said, his tongue remained and clung to the palate of his mouth in such a way that during the lengthy time that Polydorus told this miserable vision, it was impossible for him to exercise the office of his tongue to refute it. Nevertheless, after nature had stabilized his wit and spirit and given each of them the faculty and power to exercise their office and words, Aeneas ordered that the cause of Polydorus' blood and genealogy should be restored and honors fitting for the dead should be given. And to his gods, sacrifices appropriate for gaining their grace should be made. selfe benevolent. merciful / debonair / and propitious towards the health of Polydorus\nFor the observance of Polydorus' funeral, an altar was established to sanctify the sacrifice. And upon it, the gods of Trojan horse were placed, which were of a saffron and red color. Enenas and his companions, chosen by him, made and exhibited the said sacrifice. They all wore simple garments and were girded with belts of which girded themselves under the throat, mounting up to the temples between their foreheads and ears, and on their heads they had chaplets of cypress branches which grew near the monument or little hill where Polydorus was buried. This tree is sacred and ordained so that by the vehemence of its odor and sweet smell of the same tree may overcome the offensive odor of the carcasses of the dead bodies. The women of Troy who had followed Eneas when he departed from Troy were before the said altar with our apparel on or off. For these women, there was a requirement for them to retch in some way. For the said women were all diseased or bore the head making strange, marvelous signs, as was the custom in that time in that country. They seemed more like women out of their wits than prepared for court or constance.\n\nFor the composition of the said sacrifice, Eneas ordered to take many cymphes, which are vessels designed for such sacrifices. They were in the form of small baskets or little ships of a strange stone. And of diverse colors, such as porphyry, of which some were full of the blood of beasts sacrificed and others full of clear and clean milk. The vessels in their possession were held by the deacon. They came about the said monument or little hill of Polydorus, in approaching Polydorus, the son of Priam, king of Troy.\n\nThen Eneas and all his following made themselves ready to accomplish this and leave the said country of Trase, as advised by the said Polydorus. Mounting upon the sea. And there were long and miserable days. Then we shall leave speaking of Aeneas and return to speak of Dido. First, to show the difference between John Boccaccio and Virgil's accounts of the fall of the said Dido:\n\nIn passing time, I have read various and extremely hard fortunes, and the destruction of those from whom some have caused their own harm and evil, and the destruction of whom some are still causing. And yet it is not fitting for them to display their knowledge, prowess, valor, or service beyond their state and vocation, as the apostle says, without causing grief or any harm or damaging others. Nevertheless, they are always in the way of doing this and delight in seeking means to grieve and speak detractively, as follows: You perused the account of many people, some of whom were involved in it and who, in the end, recounted its perilous adventures and sorrowful outcomes. After a certain interval, I had witnessed the fall of Dido, queen of Carthage. I was greatly astonished and had great marvel, as Boethius, who is so renowned an author, had transposed or at least varied the fall and cause of Dido differently than Virgil did in his fourth book of the Aeneid. In which he did not render the reason or make any decision to approve his version over that of the other. If someone were to excuse him and say that he did it to keep the honor of women, and would not treat or speak of them dishonorably, that might be to their advantage. But this reason holds no water: For he has put many other infamous falls of some queens and ladies into his work and has not been able to relate all of them. In general, but has made explicit chapters/ In blaming the complexions of them. By which particularly he shows the dissolutions and perverse conditions that are in the feminine sex. And to show this clearly and contrast it with Boccaccio, I have undertaken to present the entire text of Virgil. The causes and occasions of the last extinction and mournful death and contempt for the renown of Dido, otherwise called Elissa or Phoenicia.\n\nFirstly, and for a better understanding of the matter, I have purposed to recite here the case/ and follow the opinion of John Boccaccio. Who says as follows:\n\nIf in any way faith should be detached from the writings and dictates of old and ancient chronicles or historians, or their letters, chronicles, and histories, men may find in them such great language and dignity that they desired to bestow. The text should be read as follows: The meaning of this should be known to their friends, or otherwise for the conservation of their deeds, factions, and sciences, so that they might reduce in souvenance or remembrance by the inspection and lecture of their writings. Those which, by the length of time and debility of attention, should be withdrawn or otherwise should have been forgotten and put in oblivion, the phantasies found to note with red color or ink first the said letters, of which our books are greatly decorated. We write the great and first capital letters of our volumes and chapters with the tinture of red color:\n\nThe name then and kingdom of Phoenicia have been much honored by marvelous arts and merrymaking. In joyous praising and laud, the clarity and fame of his works have been revealed and shown to the last climate of bondsmen dressed in royal ligature. \u00b6Out of which Phoenicia and prosperous ancient, as it is to be believed from their writings, issued a king named Belus. After the death of one named Pygmalion, his son succeeded him and obtained the kingdom of the Fenyces. He had a daughter named Elisse, who was later named Dido, and was married to one named Acerbe, also known as Sycheus. His uncle, Sycheus, was priest of Hercules and highly honored in the realm. And the greatest of all the courtiers, after the king of the same land, was this gentleman. He was very fair to behold and played a great role of respect in the court. He was right honorable among them of the court, of great audacity, and of magnified name. Elisse, his wife, was greatly beloved by him. Whom he loved also much with fine love without feigning. Their son, after failing in death, anguishingly, it happened that he was among all others most esteemed for his joy and gladness. Considering the beauty and bounty of Dido, his wife, and also of great riches, of which Acerbe, also called Sycheus, was much endowed. Had Preeminence in right great abundance:\nBy the covetousness of which goods and riches, Pygmalion, brother of Elisse and king of the country, was greatly esteemed. For this reason, his death was conspired by the fair Syche. The said Pygmalion, thinking in himself to do harm to himself, was to attain to the fulfillment of his desire and insatiable and full of covetousness. And so, to himself, he did do harm to Acis or Syche. Then did his sweet and amiable spouse and wife mourn most impatiently and sorrowfully, & in such anguish of heart, that she swooned, syncope-stricken, and sighed. And out of her fair and fresh eyes, tender tears flowed suitably and continually. Which ran down by her fair and fresh countenance. And thus the said Dido suffered great pain for the great and harsh sighings and heavinesses. Because of the great\n\n(Note: The text appears to be in Middle English. The original text may have had diacritics or other markings to indicate the proper pronunciation of certain letters. However, without access to the original document or context, it is not possible to accurately translate and clean the text without introducing some degree of uncertainty. Therefore, the text provided above is a best effort translation and cleaning based on the given text.) The horrible crime, perpetrated and committed in the person of such, long time she had complained about without any hope otherwise to live. Considering the causes of the said crime and the covetousness of her said brother Pygmalion, and that many times by dreams and other admonitions was often incited and counseled to seek that place secretly. Thence, because of the said Pygmalion's treason, for the safety of her person she came with the princes of the same country, and specifically with the principal one who had been friends of Such-and-such's late husband. She showed them the causes by which she had conceived this great hatred against her brother Pygmalion, drawing him to her part and side. They were content to do all that she advised to withstand the cursed enterprise of her said brother, who had concluded in himself and thought then soon. After a week. Elisse longed that she could no longer dwell in the house of Acis, her husband, because she was excessively troubled and grieved by the continual remembrance of the sweet maintenance and semblance of the said Sychee, her false husband. But she incited herself, frequently visited the places where she had first seen her true friend and love, Sychee. Therefore, with all the wealth and other goods of the said Acis that he possessed in his life, she willingly disposed herself to go to the kingdom of Phoenicia, the country of her birth, to Pygmalion her brother. When he heard of it, Pygmalion was greatly joyful, supposing that:\n\nPygmalion sent unto his sister Dido a fleet of well-manned and furnished ships to bring with her the riches of the said kingdom of Tyre into Phoenicia for him. But Dido acted by other means as she had previously arranged, and she always intended to avoid and resist the deceit of her said brother. She took and hid all her husband's great treasures and hoards in a certain place on her ship, setting many sacks full of brass and copper there. These she displayed openly in the presence of all her people, who believed it to be her late husband's treasure and tried to seize it, along with the messengers of King Pymalion who had come to fetch her. Once they were well out at sea, she commanded the sacks of brass and copper to be thrown overboard, declaring to them weeping, \"My dear friends and companions, I have no doubt that you will comply\" I have much preferred to have lost all the riches of Acres, my friend and husband, whom you have drowned within the belly of the sea, than to deliver them into the hands of the cruel king Pygmalion, my brother. For the riches to have from me after he has taken the life away from my sweet and true husband, he has sent you here to bring me to him with his ships. Therefore, think carefully about what you should do now and keep me company, or else die or flee from him. You have known enough of his great and accursed avarice. And how he has caused the death of Acres or Sych, my late husband, in order to have his treasures. Wherefore I have no doubt that now, after the riches are lost, if we go to him, he will be so surprised with anger and furious madness when he sees him. I have carefully cleaned the given text while adhering to the original content as much as possible. Here is the cleaned version:\n\n\"I am greatly deceived and withdrawn from my intention to severely torment you and put you to death. Since he has withdrawn and taken himself away, who was all my well-being, I will take it in good grace. But I have compassion for you, who in this case have no fault or blame for the grievous pains and miserable torments that he will inflict upon you by affliction. Therefore, let us come to an agreement; if you will flee from my brother's country with me and avoid his great fury, I will abandon my life with you, my good citizens, who are in danger of miserable death here. I will offer myself to bring and conduct you to some other place of safety. There we shall live more at ease in places of joyous dwelling, without having more fear of him nor the great doubt and fear of his cruel tyranny. Moved and addressed by Dido's exhortations and her sweet monitions and pitiful prayers, all the mariners agreed.\" The other passengers in the ship found it very hard to leave the sweet countryside of their nativity. All those who were not reluctant agreed and were eager to do as she willed, and the crew or freight headed towards the kingdom of Cyprus to go there. They encountered the priest of Jupiter with his wife and entire retinue, who prophesied wonderful things about their flight and voyage. The priest, his wife, and retinue joined them immediately. Not knowing which country to settle and pass their youth in a peaceful and secure place, and to ensure that their name would not perish without remembrance, they stayed for a while in the country. The people were pleased with their conversion, and their daughters were married to them. They were not supported by children and a household. They should issue from their ships to the land and maintain their name and memory in the country. In conclusion, they descended from their ships and took in hand 100 maidens. Immediately, they put them in their ships. According to the ancient custom of the Cyprians, these women were received there to win the duty of marriage with men of all countries and nations who came from all sides. After their marriage was observed, held, and kept chaste throughout their lives, as if they offered the last sacrifices and obediences to Venus the goddess to be released from her subject and exempt from thence:\n\nAnd from there, Dido departed with all her navy, passing the sea. And there, they bought provisions from the inhabitants. In the same country there was much land or ground, as much as it could encircle with the hide of an ox, which did corrode well. Afterward, they cut it into a tongue so small and long that they encircled much more quantity of the ground of the said country than the inhabitants supposed should ever have been. In the said place, during the time that Dido and her companions had been in great trouble on the sea, having been driven and thrown into many diverse countries under the protection and sweet reconciliation and rest, they repaired their wounds and set all in a state with great pain, providing them with all things necessary. Then the inhabitants and their neighbors began to treat them courteously. They often visited them without doing them any grief, molestation, or thing that ought to displease them, but with all kindness and friendliness without putting on strangeness towards them. They of the inhabitants and their neighbors. The court began to hold parley with them. took oaths and allied with them. admitted marshals and did all other things that are customary between neighbors and good friends. Then did she and her barons, seeing the fruitful disposition and bounty of the place, deemed it necessary to end their flight or fleeing. Immediately they discovered her deceit and she showed them why she had thrown into the sea the sacks full of brass and copper, signifying that it had been the treasure of Sycheus her late husband. They were greatly rejoiced and encouraged by this, and concluded to build and fortify a new city there. They found within the ground, while digging to make the foundations, the head of a horse. This gave them courage. Courage and determination were required to praise the place that was then proposed to be closed and acceptable. This city, in a short time, was strongly inhabited for the comfort of the same. And the situation was plentiful, inhabited by many people. Among them was a lady and queen. She gave them laws and manner of living, and administered justice entirely to her subjects in her household and management. She maintained her right honestly. And the purpose of her holy chastity she entered and kept without breaking it. Thus, Elisse, president as queen over all the people, came to her intent. In place of endless unmeasurable sorrow which she had suffered and had been in great affliction for the nefarious death of her said sometime husband, she was in the place adorned with virtues. Her good fame and reputation flourished marvelously in the surrounding countries and neighbors. Those who lived in the manner of that country, which was entirely dishonest regarding that of Dydo, adopted the customs, ways, and industries of the Carthaginians, abandoning their ancient customs which later vanished, as they had never been used. However, this was not the only thing. Fortune, which cannot endure a person to dwell prosperously or perform good works without envy, imposed and set under the feet of the righteous and chaste queen things slippery and lubricant, to make her overthrow and bring her into exile, lacrimable from the place where her glory and exaltation ought to be replenished and increased. For just as every day, the beauty, chastity, and prudence of the queen grew and increased among all nations, far and near, and the delightful name of her city grew and rose in praise. A certain king of the Moors or Mummies, neighbor to that country, was most fervently inspired by the love of this queen, as it is said. The first husband sent to some princes of that city, requiring them to have the queen marry him, threatening great destruction if he didn't get her. The princes, knowing her firm resolve to maintain her chastity in perpetual widowhood, initially did not openly present his petition. Instead, they attempted to draw her into conversations, using subtle means to elicit words that could provide justification for their actions. They reported to her that the king intended to live a more honorable life and requested that she send a prince or earl to instruct him in doctrines, good manners, and conditions to live according to their customs, which seemed more honorable and agreeable to him. They knew of no man suitable for this task. for so much that none of the country would leave their own land to go to such a king who used such vile, terrible, and strange life. And always if none went to him, he threatened and menaced to make war and fight with them. Which princes the queen reproved, showing to them that for one man's life, they should not lose all the others and abandon their country and accustomed life. And to use such beasts as wild and barbaric creatures do, as works synisters and barbarians. O right good citizens. If it happened that one must die for the safety and welfare of your country, do not be convinced to do so and suffer. For he is most unhappy who for his particular welfare will leave you public and common welfare, and contrarily, he is blessed who Jeopardeth him to the death for the welfare of his country.\nAnd then, seeing the said words serving right well to their purposes and to her advantage, Noted to the queen. The king had required her in marriage and made threats if they would not comply. She knew this would be enforced by the sentence pronounced. Realizing there was no other way, she began to lament deeply, calling out the sweet name of her former husband, Acerbe. In the end, she promised to make the marriage, which she agreed to and held in memory. She took the sword in her hand and mounted the wood, ready to set it on fire in the presence of all the people, arousing great admiration as to what she would do. \"I go to the same marriage,\" she said, \"if anyone objects.\" The people of Carthage witnessed this. Considering the cruel charge the said sorrowful lady had suffered to keep her city and citizens unharmed and exempt from oppressions of the barbaric people, if any had been made subject to them due to the said marriage, she made great weeping and long lamentations in lacrimous playtings, signing sorrowful words. Then all the people were convinced and brought to, due to the death of their queen, by wailing and holy funeral executions continued for many days. Long time after, they greatly wailed in passionate remembrance of their right good queen, whom they called from thenceforth mother of their country, and enforced them to attribute all human and divine honors by manner of the cruelty of her death, which had brought things well fortuned to the prosperous life of her citizens. This was in pitiful commemoration recompensed to her. And after that they had right affectionately recommended her to the sovereign goddesses and infernal gods, she, myght be blessed as long as cartage should abide inuncibly / And they should make temples and altars dedicated and hallowed in her name / In which she should be embraced and honored as a goddess\nOh the fortitude, virility of women. Or loos and price of chastity, feminine, worthy of honor celebrated and magnified in great length and praising without end perpetual. Thou lovest and hast a preference for submitting to fortune, adventurous of death cruel, to keep thy pudendum chaste unwounded without any spot / rather than to render or yield thyself in application of life perishable to dishonor or to make foul the holy purpose of thy chastity by thine own note of lubricious and slippery luxury / O queen / right venerable. With one only stroke / thou hast willed to terminate and finish thy labors mortal / By which thou hast gained fame and renoom eternal from the great king Barbary / by whom he is restrained from his libidinous desire / the country is in surety delivered from battle by thy right dolorous death. which hath\n\n(Note: The text appears to be in Middle English, and I have made some corrections based on context and grammar rules. However, it is important to note that Middle English spelling and grammar can vary greatly depending on the region and time period, so there may still be some errors or inconsistencies in the text.) quenched the playful figure of your great beauty. By your fruitful death and placable to the inhabitants of your noble city, you have distilled the resplendent, radiant issuing out of your best beast, uncorrupted in title, flourishing of your long lineage, praise, and good repute. The spirit, by your life, finished so miraculously with sorrow, was translated to the sieges and countries ordained after your merits. To the then, in all affection, I address my thoughtful, humble petition. If in any way you have the strength or power towards the gods of high majesty in their private mansions, who for the will of some thing done, may be inclined to entertain the correction of manners, lubricious, inconsistent, and evil, of our immodest and foolish matrons, and to render them from their lewdness into pudicity, mysticism, and shamefast chastity, and into benign and very obedience. So much that they dwell with the, in your name and fame, vulnerable. Which, without. \"eternally, we may see the truest form of chaste cleansing maternal love being augmented and growing in honor. This case, which is presented here, is in accordance. It speaks of the lineage and marriage of Dido, concerning her death inflicted by Pygmalion king of Tyre in the person of Sychaeus, her first husband of Elissa or Dido. And after her departure, concerning the manner in which she carried away the treasures of her former husband Acerbus. And her coming into Libya upon the voyage of the sea in the place where she first began to found Carthage. And of the adventurous fortunes that befell her and her companions during this making. But to show the difference I find in the death of the said Dido, I shall recount it hereafter in another manner. This, which was moved by the great hate and evil will of Juno the goddess, conceived again against Paris and his parents, and Aeneas.\" In the day he gave an apple to Venus, holding it most dear among all, because of which, when Aeneas, a near kinsman of Paris, was about to depart from Troy after the siege, intending to go to the province of Italy, as the gods had promised him at the request of his mother and Juno, the noble goddess willing, he called upon and assembled Jupiter and Neptune, the gods of the winds and the sea, praying and exhorting them earnestly that each of them might be moved to cause pain and do their duty to hinder the departure of the said enterprise. Making a breach and destroying all the navies submerged under the water and likewise against the rocks to drown and destroy all the host of Aeneas, the son of Venus, who was most desirous of this thing above all others. doying she would reward them with such honors fitting for great and high gods to be bestowed, and shall honor their friends, and treat their likeness and reverence allies, and support them with all her might, which the gods had granted to her willingly. And they prepared each in his region to wage war upon Aeneas:\n\nAeneas, sailing by the sea, was recounted by Apollo. Who struck within the sails great assaults, efforts, and battles in various ways, and made the four winds gather against one another with all their following, of whom was surprised all the navy and terribly troubled. There might be seen sails torn, cords and ropes broken, and iron anchors wrenched apart and pulled out. The ships and vessels were lifted high in the air and then plunged into the sea in such a way that never before had such a marvel been seen. On the other side came upon them Neptune with all his fury and waves, filled with scum. The wolf raged below the sea, his great throat wide open, ready to swallow and devour all the hosts crying and braying beneath the ship's tempestuous wood. From them emerged a cloud. And after descending impetuously upon the boat, which seemed at one point to be drowned and covered with water, they were suddenly lifted up on high by the waves. These waves then broke and departed, causing all the sailors to descend nearly to the bottom of the sea. None of them were recalled by other waves and were instantly raised up high and separated, transported to various places. They were tormented without hope of rescue for a long time. This tumultuous torment caused great fear and dread not only among neighboring countries but also among faraway ones. This assembly, which had suffered great loss and peril, including Anchises' father and other various individuals, passed through long-lasting hardships. The sailors. Arrived almost all to the coast of Libya near the said place of Carthage, which Elissa had built. I passed over it, and on descending and coming to land in that country, was received and received back by Dido. I obtained her grace to allow me to refresh all my people and my navy. In doing so, he took great acquaintance and often returned to the palaces, and with the ladies entertained him courteously, pleasantly and amiably. Fair and well-spoken, marvelously bold in deeds, a great adventurer. Loved by all men and praised by his people, he was very noble and a right fair person. Therefore, Dido took great pleasure in his conversation, and delighted in him much, which led to her being severely wounded by the dart of love. The wound, nourished by long time, embraced with the sweet assembly in her stomach, considering the great virtues of which. This person was decorated for his nobleness and honor from the people of Troy. His great beauty and sweet language, which she imprinted in her memory, kept her from the sweet rest of sleep. And she kept this thought in herself for a long time in such a way that in a morning, after the light of the day had returned and put the shadow of the night about the lamp back, and the sun rose to shine on the earth.\nThis lady thought of herself and decided to discover and manifest her faith to one of her sisters, who was named Anne, saying to her in this manner: \"Anne, my sister and friend, I am greatly troubled and incited by dreams, which exhort my courage to inquire about the manners and language of this man, who is valiant, strong, and powerful, and who delights him strongly to speak, in describing the high feats of arms and perilous dangers which he says he has passed through, and who has come here to sojourn in our land.\" I am convinced of great admonitions, and my intention is obscured and roused. I believe certainly that the man with whom I speak to you is near kin and parent of the gods, or that he was born of common descent. They have assembled themselves to destroy his birth in deluding and giving to him alone all the high virtuous gifts. Which nature has of custom particularly to give to diverse creatures, and may be supposed that she has produced him in excellent dignity. For those who are born of base parentage are over fearful and converted in their faces, and fear them flying and keep them out of the palaces and courts of great lords. And if it happens to them to enter, they immediately return or hide themselves in corners under the tapestries or behind the great foot of the ya. I am reduced to remembering the delightful traces of my ancient love. But not for that, I desire and She who was first possessed by the desire for the obscure earth, or the almighty Father compelled me to plunge and submerge me beneath the bottoms of the infernal depths rather than I should do any wrong or violence to my chastity, nor should I contradict or break anything that could happen to me in this world. Alas, he who married me first has my entire love with him; of this inexpressible gift I make a vow to him. Therefore I beseech him to keep it well within his grave beneath the cold marble stone and not to be separated from his soul. I made this request to him, and tenderly weeping called back the old sorrow that smote and wounded me to the heart. So much so that the bosom of the sorrowful lady was entirely filled with tears.\n\nThen Anne, her benevolent sister, having pity on her sorrow, considering the salutary way to turn it into happiness, said to her in this manner: O sister, more loved by me than the rest. Light illumines with great brightness / Why have you determined to live alone, consuming your youth in perpetual sadness? Remember the sweet entertainments. the great consolations and joyful pleasures whereby children rejoice their mothers / the sweet kisses and the fair past times they take part in / Also the joy and consolation that men do for their sweet spouses. Put away this sorrow and these lamentations. these great sighs and sorrowful tears, take courage and make yourself firm with hope / Trustiest thou that the bones of Sycheus or his tomb / the shadow of his soul. take pains or care to keep your love / think it not any more than the sparkling sparks issuing out of the fire with the smoke / which is soon reduced and brought to nothing without having any vigor or other power to make fire light or flame / Likewise, when the soul of Sycheus was outside of the body and separated from him / all his works and worldly delights were extinguished and brought to nothing. Nothing remains with him neither free will or desire of good or evil, care or solicitude of your love. And if you wish to live in sorrow and heaviness, or that otherwise you would marry and use your days in marriage, all is as nothing to him, and nothing there is that could hinder him or do him any service, but only the pleasures of the works he performs in this world. Nor is anything for much that you make callings, complaints, shrieking, and lamentations full of noxious reproaches on a damned mind and foolish remembrance of things that are impossible. You cannot draw or bring out of the infernal mansions the souls of whom the shadows or otherwise the ashes are within the tombs, separated from the bones. For to revive and put them again into the bodies long since destroyed and converted into ashes is not possible. Since that is so, and also on the other side, no great lord, be he King Yarbas or Pygmalion of. They of Libya, and many other of Africa, the wealthy countries that nurture so many princes, could never muster the courage to be believed by him, who is so renowned for his prowess and valor. His wit is inclined in sweet love without any contrary will that admonishes him. Will you commit and settle the gods in their destinies, who have favored you with Juno, the great goddess, to transport you into this region? Considering the glory and honor of Carthage, when she shall be joined with the Trojans and defended by them, where is he who shall be mighty enough to undertake war against these allied forces? Take courage, dearly loved sister. Put out of your remembrance the past fortunes. Cry mercy to the gods if in any way before this, you... They have often prayed to you, asking that it please you to be favorable to the performing of this alliance. Entice and draw them by sacrifices, requests, and heartfelt oblations. Be eager to serve them all things set aside that which you shall know to be more pleasing to them. Advise finding means to keep Aeneas from departing, persuading him that he ought to do so, considering the winter approaching, the great orages, the sign of Orion that makes the waters proud and cruel, and the ships that have been destroyed by the great tempests that have harmed them before, saying in the sea. The influences of the heavens are spiteful and diverse, one opposing another, causing perturbations in the lower elements, which might cause his destruction if he undertakes any voyage at this time, passing from one land to another. other than by the earnest affection of your will shall be towards the proposed and shown to the completion of this thing. You shall more thoroughly open the opportunity of Aeneas to save in this country, which was before determined to go. These things and other persuasions serving the matter which inflamed the courage of Elissa, inspired with burning love towards Aeneas, gave her a steadfast hope to her sorrowful thoughts. Leaving aside dispensations, her first vows of chastity promised, the two sisters named went together to the synagogues and temples. Before the altars they offered sacrifices with great supplies and prayers, and slew sheep and wethers for sacrificial purposes dedicated to the noble goddesses Venus, Apollo, and Bacchus, and especially to Juno, the goddess of marriage, mistress and warrior of the bonds and amicules, to whom they offered in peaceful Immolation a white cow between the horns. Whichever the priestess, with great devotion, poured the full vial of the holy libation, making the consecration over the sacrifice. They dedicated and performed various rituals in a solemn manner, according to the custom of that time. Whichever, with her sister Aune, went into the temples and simulacra, kneeling before the altars, making requests and prayers, and afterwards looked into the inner sanctuaries of the beasts that had been slain. In delivering and seeing, after the moving of them, the approaching marriage, but what further investigation is necessary, from whence this foolish thought comes to the woman, thus tormented by the sweet flame of love that is inseparably intertwined through the bones as deep as the very heart's root. To seek within the simulacra the consenting light which is already determined to be accomplished. This lady has privately nourished in her thought the wound of ambitionable desire. She is so consumed that she can no longer hide it / She is grappled and miserably wavering and turning within her city, embraced and taken with insatiable love in continuous thought / Like a person furious, as a hound that is drawn to the heart with an arrow / Goes running through the forests and mountains / Thinking only of herself / Without conceiving or comprehending the well-being of her abiding / Afterwards, this lady goes through the town to show him the great riches she has brought from the parties of Tyre. Asks him for advice on the edifications of Carthage. Cherishes and entertains him to her power in all things that she thinks will be pleasing and agreeable to him / And at last, she yet speaking her speech fails her suddenly and cannot keep purpose or countenance, as a person transported by her uncontrollable love. On the other hand, she makes great preparations. For Tod's feast, Eneas delighted in various dishes intermingled with joyous dispositions. Pleasant and agreeable in sight. After she takes a delight in his talking, she requests that for her love, he will recount some great feats or other adventures he experienced in the Trojan war. Taking joy and consolation in his sweet words and drawing and entertaining her in continuous thought towards him. So, after their departure from each other, the obscure moon coming in its order supplies the light of the sun and stars, exciting their bright sparkles.\n\nAnd among these things, she takes Ascania, the son of Eneas, otherwise called Ascanius, in her lap, holds him between her arms, beholds, kisses, and collects him: Considering the beauty and great delight of the father. In which she is ravished by the representation of his son. And nothing is so greatly grievous to them. that it is sufficient for her to be experimented for the entertainment of her love, wherein she might be deceived for the great search that she does without cease to examine all things that might be harmful and contrary to her:\nAnd because of this aforementioned occupation or continuous thought, in which she is inexplicably occupied as if transported and rapt, all the works and doings of Dido are delayed and left in an incomplete state. The lovely and great cheer of Dido might make Aeneas stay in Carthage / without passing any further towards Italy / and he would speak to the goddess Venus to make a reconciliation between Aeneas and the said Dido / and then began to say to her in a mocking manner the words written here:\nCertes Venus, you and your son Cupid are greatly to be praised and you shall do a great conquest, of which you shall be held in perpetual renown, if a woman could be vanquished by you two. that has summoned you to this cause, why you have been sufficiently induced to concede to Enias' love, appears to be due to your fear of the tyrants and those of Africa, as well as those of the high walls of our city of Carthage. For this reason, in order to allay your fear, you will make an alliance with them through the marriage of Dido with Enias. This thing might be brought about, so that you will be favorable and gracious towards Enias without causing him any harm or hindrance. And for all disputes to be settled and peace established, and to put an end to all disturbances. I give my consent to an eternal peace for the construction and making of the aforementioned marriage, which shall easily accord during this time. The great fervor inflamed with burning desire of love, kindled within her, may the bones of her be joined together, and then, with one common assent, Juno and Venus, goddesses, shall have all dominion and government. Entirely of these two peoples, that is, the Trojans concerning Eneas who will be taken in dowry to Dido for her marriage, and similarly those coming with Aeneas: shall then be subject to Aeneas. From these two we shall make one people. Carthage shall be peopled, and the country:\n\nVenus, who doubted least Juno would agree to the aforementioned marriage, intending that Aeneas should abide in Carthage, has said these things. Since I have undertaken this task, I will clearly tell and show how this matter should be brought about. Aeneas and Dido, deeply in love, have proposed to go chasing and hunting the wild beasts, the sun making to rise having transmuted their shining beams to illuminate the earth clearly. And when they are most engaged with the game, I shall suddenly make the air to wax. obscure and all black replenished with hail/rain and horrible tempests by the air and the earth winds and great orages / I shall give all the heavens with thundering lightnings chorus-like and marvelous torments that shall rain down the country right impetuously, so that all the air shall seem to be covered with the night full black and obscure / Then shall all the hunters flee away and others from the chase with such great haste that they shall not believe they will find a place for safety soon enough / And by this means I shall do that the duke Eneas and Dido, fleeing the wedding, shall find themselves together alone as by true destiny and by encounter of adventure under great hill within a cave at the end of the forest / And there they shall find me Juno, who am the lady of marriages, and do couple them two with my son Ihus, who is named the god of marriages / Therefore, if I knew that you Venus were not in accord for the marriage. Enias to Dido I should make him first depart without any delay /\nUnus was then content with no contradiction; and began to laugh strongly at the perfect beginning that Juno had found so soon to accomplish this marriage. She was subsequently deceived, however, because she carried it out covertly and without witness or knowledge of Iupiter: This enterprise having been made, after the spring of the day and the point of the sun had put away the night's darkness, the bridesman had turned his heart into his bosom and cast his train /\nThe hunters, who were spreading and setting the defenses, put them in great array to go to the wood where the chase should be /\nAssembled they their running hounds two by two together /\nAnd chose one from the other to sort them best in the paths. Some with the bridesman to be at the reception of the beast to run after. The other to be set. At the release. And the other were to intermingle and redress their brackets, retches, and bloodhounds, to take the best by force. They took their statuses and their horns and other things necessary for making and accoutering all charged with the scum of the horse. Soon issued forth the lady, much nobly accompanied, who had a great mantle of velvet cramoisy poured round about with bravery, much enriched with precious stones. Renew them at his coming. As the trees that to them make garlands of leaves green, the earth takes on a new aspect, subtly woven after the work of fine grass powdered with flowers of a hundred thousand manners of colors. The birds renew their sweet song, gracious. The beasts become fires and of proud manner. The air purifies and cleanses itself to receive the impressions of influences of this god Apollo in his new coming, who is so fair and sore desired by all things. Likewise, in all. excellence surpassed the young yolus, all the others in the ladies' fellowship, as they came into the dales and narrow ways of the bushes on their courses to turn out the beasts that issued from their dens with great efforts. Running in the open valleys and mountains by various places, one opposite to the other in confusion, was the little Ascanius or Yulus, who took great pleasure in chasing after a courageous horse. The heavens were azure with clouds black and obscure, full of wind, rain, and hail, all mixed together. The aforementioned hunters did not perceive them nor made any effort against it. However, they were preoccupied with the great disturbance and busy occupation they had at hand in the pursuit and turning out of the beasts. Each of them was at a loss, unsure of who should be praised and rewarded by the ladies, until the time that\n\n(Note: The text appears to be in Early Modern English and does not contain any significant OCR errors. Therefore, no cleaning is necessary.) sayde clouds were thickly gathered with the strong wether that surprised them all at once and sou'dainely enveloped them, tormenting Right severely with rain itself and great hail stones among it. Afterward came a strong wind low by the ground that agitated them in such a way that they were lifted up high from the ground and cast back and forth, and at either side when they tried to draw themselves one towards the other by the thunder and tempest that descended from the clouds and ran along the ground, enflamed in such moving and perturbation that it appeared of prime face that the heavens were broken and parted asunder, without issue forth issued fire ardent, which illuminated at once all the earth. And after that this light was gone, the afterward returned into a great darkness, for the great Impetuosity of the orage as though it had been night. The Tyrians and Trojans with the hunters, and other of the said chase. Yulus went to the son of Venus, that is, Aeneas, and new of Dardanus his great uncle, the first prince who founded Troy, were constrained to flee and seek every one after his power some villages or habitations to withdraw themselves. While the falling rain rushing down from the mountains descended into the valleys. On the other hand, the queen Dido and Aeneas, in fleeing, found a cave under a great rock in which they hid themselves together alone. There the goddess Juno, queen and patroness of the nuptials, by the consent of Venus, appeared to receive them. The god of marriage, accompanied by the earth mother, came first to the first goddesses of the waters and springs, who, rushing down in great abundance from the tops of the mountains, had assembled and prepared that secret place and the rainy weather for them. The marriage of Eneas and Dido was solemnized in the presence of the gods and goddesses, as declared above. Following this, it was the first cause of the great evils and death of Dido. She could not be disguised from the same by her great virtues and merits nor her laudable reputation. And she publicly confessed him as her husband. This led to great talk that quickly spread through the cities of Libya and Africa. From this arose an evil goddess called Fame or Renown, which is more fleeting than anything else. She is scarcely perceptible at first, but soon grows great and rises into the air. In her passing through the lands, she hides herself:\n\nFor she was wickedly begotten and for an evil occasion,\nthe earth, the grandmother of the god, was the cause. Ones were angry with theym. And to do them great injury, engendered two horrible monsters: the first was named Seceo, and the second Anthedo, which were endowed with strength and power above all other men of that time and exempt from the subjection of all the deities. They had a sister named Renommee or Fame, who was the last to be born, and in mockery was given the faculty and power to repeat and say all things that should come into her mouth, and to speak against all people, be they kings, princes, lords, or other knights, ladies, gentlewomen, merchants, laborers, and maids, gods, goddesses, and their followers without fear or regard for themselves. At another time, on the high pinnacles and towers, and with those who keep the day watches, who behold all the town above and nothing is secret there, be it in house or in street. But it is soon manifested to her. The great cities and large towns sometimes trouble her. sorrow and fear were reported to Gazamas, who had been carried away this year, a righteous and devout man in his time, who had constructed and consecrated a hundred temples within his kingdom, along with a hundred other sacred places. In these, he had kept the fire burning continuously, which he called the perpetual day watch of the god. He made countless sacrifices there, and the earth around was made rich and moist with the blood of the animals sacrificed in honor of the gods. It was replenished with all manner of good odors and sweet-smelling flowers that he gathered in that place. When he was informed,\n\nWe complain to your righteousness of a woman who has come to the borders of our land, abandoned and lost, named Phoenicia or Dido, who has taken upon herself to raise Fair Helena. He kept himself in her company with his long hair, which he made enticing and comely. be yellow as gold. Making them bend in a coffin round about his head / without thinking upon any other things: but only the delights of wanton love. In which he is continually occupied with her. And we who have served the entirety of our lives to your temple / do many sacrifices and oblations to your lady and praying / are despised and banished without bringing any reward or recompense from it. The which Jupiter, making this his complaint and prayer within the temple before the altars, the almighty God Jupiter turned his look aside towards the walls and habitations of the city of Carthage, where he knew the two lovers without remembrance of their former good fame that they had forgotten.\n\nAnd then called to him Mercury, who is interpreter of the goddesses. And commanded him to do the message here written, saying:\n\n\"My son Mercury, take your wings embellished with feathers / Call the sweet winds and go down with them toward Aeneas, the duke.\" Troien, who now remains within Carthage, delaying to conquer the cities given to him, showed him that his mother Venus, the fair goddess, had not promised us that he would be such an seducer of women and of life, determined to communicate with them. At her request, we kept and saved him twice against the Greeks, his enemies. We gave him victory once against Diomedes and another time against Achilles, when at both times he entered into battle against them before the great Troy. But his mother's promise to us was to make him more valiant than any other of his time, so that he would be worthy by excellence above all others. To obtain the conquest and victory of the rich and second empire of Italy, and through his great worthiness and high reputation in Italy and the rich possessions of Laurentum, go forth without delay to give him this. Mercury, complying with our command, set sail to carry out your message and fulfill your last will. He first secured his great wings, which carried him through the winds both over sea and land, wherever he wished. He appointed himself to carry out his father Jupiter's will. With the Imperial scepter of his divinity, he drew some souls out of hell and brought them up to the light. He took others out of life and sent them to hell. With his rod, he caused some to sleep without ever waking, while others he kept awake without cease. He used his rod to drive away the four winds and disperse the troubling clouds that accompanied him on his journey. Traveling from one land to another, he observed from afar the high shoulders and sides of the strong. Athlas, who sustained the heavens on his head, was a giant covered in thick ice. Inconveniently, Mercury drew him thither and compelled him to rest on his shoulders. Afterward, Mercury took flight as a bird, flying low towards the Libyan Sea. Resting himself on the rocks along the shore, he amused himself like a bird that preens or picks its feathers. In this way, he came from a boat on Athlas' shoulders to the sandy shores of the Libyan Sea and entered Carthage. There he found Encas, who had built towers and other great edifices to construct the city of Carthage. He had a bearded face adorned with ivory, and a small crystal cross hanging at his side by a silken thread. Slay upon your life's harm with fine care. You have built up this city thus magnificent. Of which you have taken the foundations in this place, it is not yours / That same god reigning in the clear heaven, by his godhead moves both the heavens and the earth / has commanded me to come hastily through the high regions of them to bring unto his commandments What comes beforehand / that you will / will you hinder this elsewhere in a strange country and leave the quest of your own heritage / And if the glory of this thing, which ought to be desirable to you, cannot move you towards it / fearing the pain and the travel of the quest which you ought to attribute to honor and magnificence. As for your person, at least hold with pity thy heir, Julus, to whom the realm of Italy and the rich country Rome are due after thy death by right hereditary. And do so, that the loving be attributed to you, having made conquest thereof. Mercury spoke thus. Mercury, still disappearing from Aeneas' sight, was like a thing seen from afar, always drawing away until it was no longer visible. Aeneas was greatly afraid of this great vision. He decided it was best to call three of his knights: one named Nestor, another Sergestus, and the third the strong Cluentius. He commanded them to prepare his ships, assemble their people, take on their armor and all other equipment, and be ready to depart at his command. They were to do this secretly, disguising their departure so that if it were discovered, people would think it was a feint.\n\nThe companions gladly carried out the command of Aeneas. He thought Dido would never have imagined the breaking of such a great love or that he would abandon and leave her against his will by any means. Signify it to her in what words or what hour, in what most honest manner, to give her less sorrow. But the queen did yield to the great desire inflamed with passionate love that could never be sated, and felt this barrier for the first time. Because the fine lover who always keeps himself within his ward, and finds nothing so sure, cannot be easily deceived or cited with care and great pressure did in times past when she went to incite and summon the matrons and young maidens to run furiously and without shame through the town by night to the feasts and sacrifices of the gods Bacchus and Venus at their solemnity. And thus running about, she recounted Eneas to whom, with great discomfort, she was compelled by marvelous sorrow, the source of which her heart was greatly surprised in the accumulation of extreme distress. She said these words half in the manner of a reproach in dolorous lamentations and complaints: \"O right dear Eneas.\" sedicious and right cruel, how hast thou had such an untrue heart to think of such a treason as to will depart from my land suddenly, without making me aware of it? Is there then nothing in the world that can make thee stay here? Neither the great love that is between us, of which we have so much loved each other. The great respect I have had for thee. When I received thee into my land, that time when thou first came to me, as a man exiled and in need, nor the dreadful and cruel death for which I must receive payment, whereof I shall readily pay with my own life at thy departure, nor the pains and tribulations that I shall then have to endure. O man, of all others the most fearful and led astray from the right way, how in this harsh weather of winter, do the winds rage and the sea swell with tempestuous and great voyagerous waves, and the time disposed more than ever, hast thou proposed to set sail and to flee from my presence, to go with a little power? To thee, I implore and entreat thee to show mercy to Italy, a strange land, from which you will soon be expelled at this time. If your will were to go to Troy, your own land, if she were still in existence, and if you were assured of being received honestly there, you ought not to go nor take the sea journey now, despite the dangers aforementioned. Alas, flee not from me. I require and admonish you for the sake of the sorrow that I bear, and for the great tears flowing from my eyes that this incites and moves someone. By the sweetness, by your good will, and by all other things that I have done for you, I have reserved nothing for myself but what was handed over to you more readily than to my own body. By our kissing and sweet caresses, I knew it was to your pleasure, and then, if I have deserved to have some good from you, and if you have ever taken pleasure in anything that came from me, please then. To have mercy on this poor, desolate friend who will soon be brought to the point of mortal danger and my city devastated by your unfortunate journey. I will change your courage if my request and prayers can acquire mercy from you. You see that the people of Libya, the cruel tyrant,\nof whom Eneas, not moving himself in any way but keeping his sight always fixed on another and sighing sorely in his heart for the love he had had for her, spoke in this manner: \"Certes, queen, I answer not, but that you have deserved from me much more good than I can name or even think to tell. And so I will remember Dido as long as life remains within me, and because you have spoken first, I will tell and show to them that I would not have departed unknowingly from your land to come here, but should have signaled it to them. Also, I am not come here to wed you.\" I. Nor have I ever taken it upon myself to do so. Nor shall I align myself with such a cause. And if the gods were to allow me to use my life according to my desire, I would take up habitation in great Troy with my kin and those who remain there. Having escaped from its destruction, I would rebuild Troy, but the god Apollo of the city of Tymbra, with the oracles, commanded me to go into Italy. Since it must be done, it is my land and my desire to fulfill their will. And it seems that you ought not in any way to reproach me or envy the Trojans in their journey to Italy, a strong land from their nation, since you are one of them. Come from the mean regions of Phoenicia to inhabit Libya and take your pleasure in your great edifices of Carthage that you are presently making to preside over it, forsaking the sweet ground, mother to your birth. For to a people issued:\n\nOR:\n\nI have never taken it upon myself to do so, nor will I align myself with such a cause. Had the gods allowed me to use my life as I pleased, I would have taken up habitation in great Troy with my kin and those who remained there, having escaped from its destruction. However, the god Apollo of the city of Tymbra, with the oracles, commanded me to go into Italy. Since it must be done, it is my land and my desire to fulfill their will. You should not in any way reproach me or envy the Trojans in their journey to Italy, a strong land from their nation, since you are one of them. Come from the mean regions of Phoenicia to inhabit Libya and take your pleasure in your great edifices of Carthage that you are presently making to preside over it, forsaking the sweet ground, mother to your birth. To a people I was issued: out of a strange land is it fitting for us to seek strange places for our dwelling. It would be a shame for me, who have undertaken the quest of Italy, to reside in the land of Libya without completing my journey, which thing I am urged to do by the soul of my father Anchises. At all times when the night obscures the lands with its shadows, when the stars together make their ring, the image of a terrible thing appears before me under the earth, strongly opposed and greatly disturbed by me. On the other hand, I am greatly troubled by a marvelous fear. For the great injury I do to my dear son Ascanius, whom I keep from the possession of the kingdom of Italy, to which the succession is due to him by right of inheritance and after my death. But there is no more, for you will not believe that I have undertaken this business to leave it. Yet in truth. Mercury, the great messenger and interpreter of the gods, has been hastily sent flying by the aether from Jupiter, the sovereign god. He brought me a mandate to depart all inconveniences. I have seen him manifestly in the light of divinity entering the walls of your city, and clearly heard his voice with mine. In saying which words by Enias, looking at one side, she suddenly turned her eyes without speaking a word, as a person furious and frenzied: and before she could say anything, she held her sight motionless without arresting it on one thing for a long time. After being greatly distressed and deeply moved by intense sorrow within her heart, she said to him in this way: \"O man, you are most false and untrue; whatever men say was never born of any goddess nor produced from royal lineage. Coming from the powerful Dardanus, first founder of the great city of Troy, but you are engendered of Cancasus, who is a mountain.\" terribleness in Inde. All filled with hard stones of various figures of marvelous height that reaches almost to the heavens, so that no bird could pass over. Above, where hunger grows that was never satisfied. To you, I will tell in following the conventions of the submissive mother who has made you nursed and fed with the milk of the tigers of Yrcanye, which are made without pity for anything born in this work. What keeps me, but that I shall soon go from my wits, replenished with great madness? Why do I seem to go all out from my wits? To what end shall my wit begin, nor where to have recourse, I don't know. O celestial goddesses and great goddess Juno, O Jupiter and all other gods, give help to me this unfortunate one, and will you permit rigorous justice in this behalf.\n\nAlas, I have received this man, pitiful and enraged upon the raging of the sea, and as ill advised have kept him. I have brought him, who was in pieces and whose people were all perished and living in death, back to life in my land. Not only have I received him, but I have entertained, fed, and sustained him as if he were one of my own. Now, in return, I feel a fierce rage within me. O how anguishing, how treasonous, full of desperation, his words are! He swears that the gods Apollo and Mercury, interpreter of Jupiter, have strongly commanded him by great commands to go to Italy immediately. All powerful light, before whom nothing can be hidden, how does this man, with his false and deceitful words, make me understand? \"that you all are about to make him go from me as if you had no other business but to send your knights messengers towards him. O how you are a right steadfast liar that do. And yet more to impute it to them that they are the cause of your untruth. Now go then to whatever parties that you will, for I have not the keeping of the castle. I hold it not in any way, nor will I let you abide for me. Cry out strongly and call the winds, and do the worst that you can. Call after Jupiter and Neptune to lead you into Italy. Hire and make it short, mount upon the sea and tarry no longer. For I trust that the gods of equity pitiless have such power over you that you shall abide wrecked within the sea, your ships broken against the rocks, and shall call me often to your aid in great complaints and marvelous tears. That you have thus abandoned me, disgraceful and desolate, will soon follow you by fire, mortal.\" When I am imprisoned, and the cold death has taken away my body and soul, my spirit will approach you in all the places of your flagellation pains and torments to see your sorrows and hear your weeping and great lamentations. I will report these to the pure gods in the low shadows. In saying these words, however, Dido was overcome by great sorrow. She turned her eyes away from the light where she was and fainted, falling to the ground. She was soon taken up by her women and carried into her chamber, Marbury. Eneas was filled with great pity and compassion for her and earnestly desired to comfort her with sweet and amiable words to assuage her sorrow in great sobs, for great pleasure and sorrow it gave him to see his sweet love suffer such pain. He always determined himself and went his way to see his ships. When his people and mariners saw him, they hurried themselves even more to work, to hasten their going. They transported the greatest part of the navy that was allowed and well equipped with pitch out of the harbor into the road. They made others of wood all green, coming new from the forest, and took also great trees and timber for their other businesses in great desire to depart. You should see the Trojans running in all directions, some toward the dwelling and others upward. All of one will to have furnished their ships. Even as swarms are wanted to do. Dreading the winter, when they have found a shock of wheat or other grain. Go out quickly from their nest and all by one way. To carry away their produce, Some laid themselves down, some helped others, and others drew after them, those they could not carry, and he commanded and set them all in order another. He set himself to sweep. the place. Another keeps it near. And the other urges one to make diligence. Another comes again and that other seeks what to lade himself with all. Another has loaded so much that he has fallen some by the way, and then he calls for help. So the way is never delivered from them until they have done their businesses.\n\nAlas, Dido where is your wit come from? Your fair maintenance and sweet countenance. What good, what joy, and what pleasure or joyful remembrance may you have holding upon these things? What treasures save my body. Save me my life. And for this I pray and require of you: that one message only pleases you to do for me towards that traitor, that man of evil courage, who has loved greatly and has revealed his secrets entirely, so that you know these conditions and his deeds, the places, the hours and movements, and the opportune time most properly.\n\nthe new time, that the sweet winds shall blow. Put themselves at ease concerning the seasickness, allowing him to proceed safely with his voyage. I do not ask him to comply with our marriage plans or abandon his purpose to go to Italy, but only request that he delay this matter for a certain period of time. During which I may grieve and allow misfortune to administer my grief in due course, one sorrow at a time, without being overwhelmed by the deep sorrow of marriage without any respite. I pray my sister, remembering my request, to grant it and thus my heir will enjoy and receive the benefits of all my land after my death.\n\nAnne's other sister attempts to overpower him, waving their great banners aloft and shaking and bowing them towards the ground. They make them break and shatter. The more he is old and haughty, the more his routes spread thick and deep among hard rocks. He remains firm and immovable in the same way. Similarly, Enias, though strongly impelled by persuasions and heartfelt lamentations in pitiful tears renouncing the sweet face of Dido, whom he deeply loved, was restored from death to life. This memory grieved him sorrowfully, and the incitations of compatible companions urged him to comfort this mourning lady. Induced by her sister, he was encouraged by many exhortations and pitiful remonstrances, excited by all well-wishing nobility in mutual delight of sweet charity, to console those who are afflicted. Nevertheless, the intrinsic resolution of his courage is always reduced to this consolation. goddesses and their divine commands. The which all these things reject from him he undertook for compliance, according to his power:\nAnd what will you, sweet Fury, finding in tears / anything that she may say / do or think, cannot quell the courage of Aeneas. She takes her red palaces and chambers adorned. Flee the light of the day / flee the sun and the heaven shining / In her closet hides herself from the light of the fire burning and is inflamed upon her shoulders with frankincense, which she had decorated her oblations with for sacrifice before the altars of her temples.\nShe saw and perceived horrible things that made her much more afraid than before / that is, the holy waters dedicated to the sacrifice became black and obscure and changed into a horrible liquid. And also perceived how the good wines of sweet odor ordered for the libations or washings of the sacrifices were covered and turned into the appearance of blood, cruel and almost rotten. Which for certain was to her a hard sight. thing to behold. This disturbed her heart and wits enough, keeping these things hidden within the shrine of her sorrowful thoughts without notifying anyone, not even her dearest friend. Not only her sister Anne, who had previously known all her secret thoughts and other private things, was exempted. Among these things, she had a small sacred image of Marble Madonna, in the manner of a temple, in remembrance of Sycheus, whose brother Pygmalion had placed this sacred image within the aforementioned temple: after this deed had utterly submitted and dedicated herself to Enias, breaking her first faith promised to Sycheus, it seemed to her that she heard her late husband Sycheus complaining and blaming her with cries and lamentations in great weeping and quarrelsome pleas, and after that, even under the going under the soon. The night governs the lands, being alone in her secret and private houses, understood and heard every owl's cry. The owl, a bird flying by night fearing the light of the day, is termed in pitiful and fearful extremes, causing trembling and fear in the hearts of men. It is said that this bird is a harbinger of mortality or otherwise a mortal creature. It frequents churches and temples, and solitary and pious places. This bird, declared above, comes almost every night upon the temples and high pinnacles of the palace and city of Elysium, singing in a fine manner in great drafts and of a long breath, its deeply sorrowful song moving the heart to great tears and melancholic sighs full of trusts and marvelous thoughts. And on the other side, it brings to her remembrance the great justices and divine and prophetic signs. She endured and was disheartened by the anger and prophecies of her hard and adversely changing fortunes. Many of which she had well known and approved of, causing her to sorrow more than before. At times, when she lay in her bed intending to sleep and rest, horrible dreams and cruel apparitions came to her mind, tormenting her with fear and rage, threatening to destroy her and utterly subdue her to persecution. In another dream, she saw herself left all alone without companionship. Traveling long distances through desolate and uninhabited lands, unfamiliar to her, as a lost woman wandering about the lands. After this dream, she received advice that her city and lands of Carthage were destroyed and turned into exile. For this reason, she fled in fear of being taken and returned towards the march of the enemy. She longed to go to a place of safety but suddenly came before her the great injury she had done to the Tyrians. She had driven away their people and taken their goods and all the riches of Sychaeus. This was done by Pomyalion, king of all the land, who had him falsely slain and murdered. Therefore, she feared that the same would be done to her if she went there. And so she remained in this state, deserted, without any hope of relief, having turned from herself for great sorrow into a raging frantic. Just as the son of Pantheus, Carnus, was in his great fury, was converted and turned by Achelous out of his wits. So it seemed to him that he saw the companions of the Eumenides and all their exercise, that is to say, Theseus, Megera, and Athene, the three furious infernal goddesses, inciting all to evil, destroying and bringing all to nothing, cutting and chopping, breaking and marring all the work, and subtly artistic that. Men have made Clotho and Latona, who never cease to spin and weave,\nTo set to work and to coagulate all natures for generation,\nFrom which are produced all the creatures that have been raised up from the earth to the air. On the other hand, she saw two sons shining one after another before her, presenting themselves within the fantasy of her contemplation, all troubled in great confusion by displays and excessive sorrows. All diverse in contrary qualities. And the two great cities, Thebes, marvelous in appearance, which seemed to her to be before her eyes, both of which were equally like one another. How was it that there was never but one race of Greece called Cadmus, who first discovered letters and the art of writing, which he sent to various lands? And principally in the land of Phoenicia, where he made great books and chronicles, teaching the people to read and write. From this, great praise was due to him. A man of such artifice devises ways that a man may know his will and notify it to whom he wishes through a single letter, near or far, be it of peace or of amity or of any other thing. He need not leave his place except by a messenger whom he sends there. This messenger may know nothing of the matter, and even if he is mute or speechless, if he takes the letter intended for him, he will understand the desire of him who sent such a messenger to him, no matter where he is, in Hungary or in England. He leaves here with good right and a just cause the great length and good repute of Cadmus, and the dishonor of Clytemestra his mother after Orestes' deed, and it seemed to him that he saw his said mother Clytemestra or Proserpine, the great goddess, or the mother of the Furies that I have named above, all inflamed in the face. fire bringing / and the head all full of great serpents. Graffed there upon, as herals that pursued him at all hours in all places, to destroy him in making vindication of the death of his said mother / and to distract and have himself aside from their way / was counseled by Piladas to go or transport himself to Delphos / and to flee anon hastily straightway unto the temple of Apollo / which Hera, thinking by this subtle means to be escaped, was found by him before the gate of the said temple or thereabout / he found the infernal goddesses waiting there, over the entrance of the said temple, as a warning to him. Which was to him more grievous than anything before / whereby he lost then the hope of his intent / The said Elisse vanquished and overcome of the great aguies' sorrows and heavinesses which died flowed at her heart in great abundance one upon another / as admonishments and incitements which someone to procure the death. proposed then\u0304e to haband ou\u0304e herself & vtterly deter\u00a6myned for to deye / & dyd delibere in herself of the manere mo\u00a6re ho\u0304nest / & of the tyme couenable to ye same. ho. v & in what manere she myghte do hit / & shortly expose herself to deth / & she beyng in this tryst thoughte. after her co\u0304clusion taken & her fayt arrested / sent to her swete suster anne for to come to\u00a6ward her / & couered her tryst thought wyth a manere of glad\u00a6nes ynough not willyng to manyfest ne bi no wise to decla\u00a6re vnto her the caas nor the co\u0304cluco\u0304n yt she had taken of her deth / but assone as she was com went & said to her in this ma\u00a6nere\nMY right dere suster & parfite frende: wil ye reioysshe my corage to the reco\u0304fort of my sorowes & bitternes. Ve\u00a6ryly I haue enquyred yf it were not possible for to fynde som\u00a6waye to pease & make swete the grete euylles wherof I am esprysed & to departe myself without heuynes from the gre\u2223te loue that I haue to eneas. or to make hym to remeue & re\u00a6tourne toward me without tarynge. & so moche I I have found something remarkable in my diligent inquiry. It is true, my sweet sister, that near the borders of the great sea, which men call the ocean, in the marches or the regions close to where he lies at the ends upon his last part of the earth, there is a certain country where Typhon resides. He is carried on the shoulders of the earth, his stars burning, causing him to move and turn to whatever side he will. In this place, where I tell you, as I have been informed, there is a right holy woman who is a priestess and wardress of the fair temples of the Opheltes, who are the daughters of Atlas. She is their mistress, their tutor, and teacher, who instructs and entertains them, and incites and teaches them to sacrifice to the goddess, and for her great wit and knowledge, as well as her great science, which is bound up with the experience she possesses within her. This woman took care of and governed the feeding and nursing of the fiery dragon, who at that time kept the guardianship of the tree with golden fruit bearing apples all of gold. She prepared for him food according to his complexion, sometimes hiding things when he was weak and small to nourish him quickly. Another time, she administered powders and poppy seeds and other substances to put him to sleep when he was overly restless, and served him food according to his disposition. This woman knows many things, and among other things, she will undertake and promise, through her sorts and charms, to purify and clarify the affections and courage that are bound and intertwined in love for one another for those she serves. She has them without prolongation or delay from the great love marvelously. And to the contrary, she puts love suddenly into those who think not upon it. But this is a little thing to consider in comparison to the dragon's power. other great arts and works she can do. She can halt and reverse the flows and great rivers, making their currents flowing upstream. The stars and entire firmament she makes to return backward. The souls in hell, privately and lowly, she compels them to speak with her frequently by night time. She makes them call and cry out. When she approaches and sometimes torments them in various ways, she shakes and pulls out the great trees, making them fall down from the mountains through her great winds and terrible orages and tempestuous storms that she draws and sends to diverse countries. But I swear to you, my dear sister German, by all your gods and your head's honor, that in all these magical arts and sciences which this lady and priestess Etroymtre practices, I would never set myself there or inquire about anything related to it, and this which I have undertaken to do is by great prayer and... costraint and in my body defending, always since it has firmly engaged my wits thereon, I then require you all to do whatever is necessary to bring our work to an end. And because it is customary and necessary to have fire burning without cease, I request and pray, my sweet sister, that in some secret place of my palace, unknown to men, you agree to have a fire made. And the arms of the false Enias, without pity, for whom I call him, alas, that he was ever born, who left hanging in my chamber with all his habiliments and other things his own left behind in my private closet, is awaiting him. After which things were done, she kept herself still without speaking a word more, all pale and discolored as a body taken out of the earth or from some great and sudden peril, of which one of her sisters was greatly dismayed. She always doubted herself in no way that her sister would intend to do a new one. The queen, before the designated time, had never performed this sacrifice. She was to sacrifice herself with mortal funerals through a horrifying fire, unaware that she was accused or desired in her heart such great passion, or that her sorrow had grown beyond what it had been after the death of her late husband Sychem. She went and determined herself to fulfill the commandment of her said sister Elise and do all as she had instructed. The queen did this, willing to proceed to her said sacrifice. She went to see the place where the great fire was to be kindled. There she found it all ready prepared with a great quantity of logs and under it the workmen she thought were to perform the magic sacrifice she had ordered. Afterward, she went with the said priests to her magic sacrifice and found the temples and altars well prepared and garnished with offerings and other necessary and convenient things for this present obsequy. Then came out the... The old witch of charms magic in her rituals showed her head three times, to fulfill her sacrifices. At the beginning of which she invoked and called thrice with hideous words, three hundred infernal gods and the great habituation of hell, everlasting with their confusion. The mother of magic in her triple proportion and the three faces of the moon that shines by the quarters, sometimes with two great horns and sometimes as if cut in the middle, and another time round. Many are amazed that it is the triple figure of the Virgin Diana. This lady, the old magician, made the place obscure with the waters, venomous and black, representing the foul fontains of hell. Afterward, she had certain herbs brought to her, fresh and new, taken by night when the moon shines with copper circles. The use of which is most poisonous and all black. With this, she takes the little skin that remains of the second hide within the forehead of the little fool that must be scraped away from his forehead when he is newly born before the mother lets it off. From this, after that, he shall not be known by his said mother. Therefore, she refuses to give him suck, as if it were not her own. It is also named and called the skin mortal love. Because after the same pressure, the fool shall never have a desire to suck his mother's breast but if she pleases or eats the seconding or at least that same skin that he has in his forehead. And men should say that by the same cause should proceed the motherly love, if it were not that inclination natural proposed against the same. But all that is said above made the sorceress. Doing being there present, she held in her hands a great stone round and whole with one foot bare and the other hoof on. All ungirded and on her knees as a vassal that does homage to his lord. of a parfytte co\u2223rage as she that is redy to Immole herself vnto all the god\u2223des in syght of alle the sterres that ben coulpable of her falle by their coniunctions and moeuynge and influences celes\u2223tyalle that sygnyfye and denounce the dysposycion secret of the deuine prouydence / saynge. that yf ther be eny mercyfull god and pyteous that medleth hym to receyue and behelde\nthe consideracyon of louers that maketh theim to enterteyn well togider wythoute varyaunce / that it wyll playse hym for his pyte to corrige and punysshe thoffence that Eneas hath co\u0304mytted ayenste her. and wylle retrybue hym iustely alle after his demeryte. After alle the whiche sacryfices / ob\u00a6lacyons prayers & requestes thus made in grete deuocyon and affectyon synguler as aboue is sayd / and that the tyme after the daye is paste and goon whiche is couenable in all landes for the bodyes humayn that haue traueylled to take reste that thenne is to theym playsaunt and agreable. was come to his ordre / that tyme that the grete woodes and forests / the sea also / and all things that are cruel and nasty take rest and sleep in themselves / And while the stars are in their courses well yoked / when all the fields are in silence. The birds / and beasts brute. And when the great pounds and rivers / all things aquatic / the bushes and the large plains / and all that the earth contains / are in great cease and rest under the great mountain of the night that gives truth to all labors / and by sleeping makes sweet all pains and trials that men have suffered before / All this nevertheless / she, fancy, clings or does not / that then abides deserted and alone without company / cannot by any means induce herself to give rest to herself by a little sleep. Whereby she might assuage the present anguishes that she bears in her heart / but redoubles her sorrows and her trusts enforce more upon her / the forest renews himself that tears soon to madness. When it cannot be recovered.\n\nThis lady, \"great distress torments and greatly retains her. After she thinks in her courage what she may do, alas she says, \"where shall I go now, since I am ashamed, having handed myself over to them who first required me, and I humbly ask for the company of the mirrors and of those who have cast me into disdain and refused me in marriage? I ought not to do the same. And it would be better for me to follow the way of the Trojans and submit myself entirely to their mercy. They may have remembrance of the great favors and kindnesses that have come to them from me. For often in my mind I remember to them with good remembrance the benefits that were once done to them. Supposed that Ennis would not have me nor take me into his ship, there will be some of the east. After he has refused me, one will be content to take me, but sorrowful captive and lost.\"\" bring it into this folio / to think it this might be / are you mad or out of your mind? have you lost your knowledge / do you not know that the Trojan people are all issued and deceased from the cursed Laomedon / this Laomedon was the first father who dwelt in the great Troy and brought there a great number of people who made right fair edifices. And they multiplied within a little time in great quantity and were excellent in number for the good polity they kept and for the fertility of the ground of the country / And because Laomedon was altogether occupied in making the palaces and other edifices intrinsic to the city. And it seemed to him too difficult and too much of a burden to log a thing to make the walls round about the town. He made an agreement with Phebus and Neptune, the great and mighty gods, by whose promise and convention he promised them a ton of gold if they were pleased to make the walls round about the city of Troy / These gods Having confidence in trusting his said promise, he kept it closely with right fair walls. And thus they summoned him to pay them what he had promised them, of which he would never pay anything. For this cause they submitted him to suffer. bear and sustain perpetually for evermore the detestable hate and reproach of a man forsworn.\n\nThis lady when she died remembered the forswearing of Laomedon, from whom the Trojans are descended. She made great doubt to follow them, and stirring with her thoughts said in this manner: Alas, miserable, sorrowful, what may I do now? Ought I to leave all the pleasures and them that I have withdrawn from theirs, to go with the Trojans? Or that by persuasion and by my hand strongly armed, I should go to destroy their navy and bring them to perdition. Without fault, I wot not what to say. And me seems to be hard a thing for to handle my good subjects, whom by subtle means and great difficulty do my sweet. sister Germaine of my tears and immense weeping, you have been the first cause of the great fury where I am now in. You have laid upon my shoulders all the great evils that I bear and support. You have absorbed me and enclosed me in the great sea of amarity. You have found me well pleasable. But you have turned me against my own peace. You have brought me from solitude and plunged me into restlessness. You have abolished my freedom to enter into great servitude. You have diverted my honor into dishonest infamy. You have converted my city into a fire, not permitting me and suffering it. Without forfeit or any crime, I might have spent the remainder of my dolorous life chastely alone without the company of man. As the beasts in the forests lie, full of ten alone by themselves. If I had maintained myself, I should never have come or fallen into the sorrows and displays, complaints and clamors. where I am now in great despair and sorrow, more than any woman of moderate birth has been before me, to this present time. I believe it is for taking vengeance for the faith and the great oath that I had first promised to my husband, Suchius, which I have violated falsely and broken willfully. I am left alone, without company, deprived of all comfort. In such sorrow and dolorous terms, she found herself in tears. During this time, after all the men of Aeneas had been taken and were nearly ready to depart, an apparition appeared to Aeneas that night. He entered his ship and was laid to sleep. A certain god appeared to him in his true form. Mercury appeared to him first to admonish him of his departure in such a semblance of voice, color, heralds of gold, members, and fair face, of youth and fair beauty. He said to him in this manner: \"O Aeneas, son of a goddess, how art thou?\" so much fearful to take rest of sleep in this great danger where thou art now within. Knowest thou not the fortunes and perilous adventures that surround it on all sides, see thou not the time inconvenient for sailing and the sweet winds propitious? Why dost thou consume thyself sleeping without exploiting it in thy voyage, not knowing what the fair day prepares for thee, which is turned in turbulence, thinking in herself what fraud or deception or some great mischief she intends to do to thee, a great grief. Why art thou not afraid lest she do it to destruction, since she will bring herself to the death? Think then what evils, what hard adventures, what disappointments and injuries she imagines against thee. But more if thou departest not with all diligence, thou wilt soon see the sea covered with vessels of war with great strength coming against thee with torches and cressets burning and brenning thy naive [sailors] And without respite or remedy, thou shalt be. destroyed if you are found when the prince of the day shall come / Arise quickly without tarrying and abide here no longer / For a woman is found evermore subtle in all her deeds, as the fable says / A great danger is then to him for whom she is thus / enchanted and fallen in despair. To abide in her jurisdiction or to reside in her country, and to be wary that you not be ensnared. If you love me, you shall depart from all these things thus said. The god whom I have spoken of here presently appeared to himself in a dark cloud and vanished suddenly. And then fearful, all aghast at his great vision, Awake suddenly from his sleep / and then he called to him all the patrons and all the masters of the ships that were within the ships / and made ready all the apparel and all that was needed for departure immediately / always recommending himself and all his / to this great god of majesty who had thus summoned and beckoned him / and said to him in this manner: We farewell. be in great deacon ready to obey thy commands joyfully and gladly without exception. And to thee we pray devoutly that you be conductor and benignly helping to the prosperous dispositions of the celestial court and stellar region, if her motion were treated adversely by pestilential influences. And one drew out his sword clear and bright and cut apart the cables that held the ship within the harbor. He also made the mariners row mightily to be hastily thence, which with all diligence forced them to put or set their oars to the sea, so soon was it covered with the navy that sailed parting the waters which seemed boiling right impetuously by the tumult and flagellation whereof the sea was better in right great violence by the oppressions of the ships that oppressed her in their sailing. So they careened way in the water, and yet the orcs that entered within her entrails smote apart her ancient hull. Waves, which she could not suffer nor patiently endure, but regarded it as done in opprobrium and confusion to humanity, and full of contempt. This happened soon after the sea became very impatient and indignant. Therefore, they suffered much when the sea was well chafed and by their faith, strongly moved against them. As it is more plainly spoken in the fifth book of Aeneas, where the hard and sorrowful admiration that they made Palinurus, master of Aeneas' ship, is declared. When he could not withstand nor resist the torment and tribulation of the sea, but that she was master over him and governed him. And was compelled to hold all his sailors to the fortune. That cast them onto the island of Cyprus, where at that time were coming Achilles, king of the Trojans, and there was the grave of Anchises, the father of Aeneas, who died making the voyage from Troy to Italy. And all this they left, taking their way towards Italy, but before they could. make all these diligences depart. And they were yet near the haven in sight of the city. And the fair lady Aurora, who holds the spring of the day and is enclosed within her chamber with her sweet spouse Titan, had risen from her couch\nwell arrayed. And she had opened to him the gate to go and spread abroad his new light to illuminate and deliver the lands from the darkness of the night. The queen did not sleep, seeing the first opening of the day, eager to chase the dark shadows away. She arose lightly from her chamber to look out of her windows towards the haven. Which she perceived all empty and smooth without any ship. And after casting her sight further towards the sea, she saw the sails with the slots of the ships that were making good way. Then she began for great distress to beat and strike three or four times strongly against her breast and to pull her fair hair from her head, as if mad and beside herself. Speaking to Iupiter, sovereign god and principal of all others, will safely depart from you, false and evil man Eneas, who has deceitfully mocked me and seduced me fraudulently. Is it not fitting for me to send after him and destroy him with the power of my arms, and for all my town and city people to confound and destroy him and his followers among the living on earth? Alas, poor Dido, what do you say? In an evil hour, you were born. What do you think you do? I believe you are far from your good wits, taken with perverse fantasies, or that the gods, who are without pity and mercy, will persecute and return your great clemence into furious cruelty. Alas, it is not possible at this hour that you should now overtake them, when they came first and arrived in your land before any alliances had been made with them. Men should now say that you were the cause of his departure. that he bears away with him the private gods that are of your realm to assist in the obsequies and consecration of anchises his old father, and that he has departed with your assistance, because in no way have you let me have the opportunity to die after it, I had been avenged for his falsehoods and outrages. O fair one who shines so brightly and illuminates all the works and operations of the earth, O Juno, the noble goddess under whom all human works and operations with their solicitudes are governed and submissive to your disposition, each in certain or distant ways, by your divine providence, high powerful great patroness, lady and mistress of all arts and sciences, magically called with voices vulgar and within towns and cities, and elsewhere, In time of night obscure, O cruel icy wicked avengers, Furies infernal and Iusticers of hell, O all gods and goddesses. goddesses have pity on me, sorrowful Elisse, concluded and deliberated to death, I yield myself to that which I am about to deliver myself to. Listen to my words and persuade the cruel goddesses to punish the wicked men as they deserve, and please you to receive my prayers and supplications which I make to you now. If it is so that the sacred destinies of the sovereign god Jupiter have ordained that that traitor and unfaithful man, Enenas, shall come safely to some haven to descend on land and south, or if the end of his life is not yet come to him as was decreed at the first time of his birth, at least I pray and request that he may be vanquished and recovered from hardy, rebellious, and cruel people. To him also, by necessity, I request aid and support with great entreaties and prayers. And if it happens that some other pleases him or grants him pleasure or good, therefore let him suffer a trick, sorrow, pain, and perpetual misery. In great battles and in fearful ones, let him be slain and put to a cruel death. & horryble / Alle his folke wythout mysericorde afore his eyen present. be put to anguysshe: & not mow socoure theym for to encreace his tormente / & whan he shall take ony triews or make peas or alyau\u0304ce / that it be all at his owne prayer in co\u0304fuco\u0304n & greuau\u0304ce to his folysshe enterprise & his dysuaau\u0304\u2223tage / to his gret vitupere hurt & charge / in somoche yt he may fall therfor in a rage & grete sorowe / And yf it be so yt god forbede. yt by his tryews or alyau\u0304ce / som londe abydeth wyth hym for to make there his residence. he neuer be in asuerte to soiurne there pesible / but all atones & wythout taryeng be he cast therfrom shamfully / & lyue like mendycau\u0304t a poure lyf and nedefull / whiche maye come to hym sodaynly afore all other werke. Sooner than to be sure of ony goode fortune And that after hys deth wythoute sepult enhabite prese\u0304tly cartage. all yo\u00a6ur pare\u0304tes & frendes alyed / & alle they of your affinyte that now ben present / And that are to be borne herafter. yf ye e\u2223uer toke playsure to doo I require you to request and admonish, before all others, that you have and maintain eternal hatred against the false Trojans who go to conquer and win Italy. And if it happens in any way that they may have dominion and conquer some land or region through their power, I exhort and admonish you to make eternal war against them. This request and order I make to you now is my bequest, my testament, and my last will. My codicil and my irrevocable will and wish. And to them, if by some means you will not comply with it or if your children after your death would set it aside, I have ordained and established that it shall be written in blood, it shall bear testimony against you. If in any way you put it out of memory, may God forbid it should come to that, but rather than have peace and without benevolence, wars, discords, and battles I will that you have forever with them. For of my bones and of my ashes after it they shall be. A righteous man and a courageous champion shall arise on earth. He will avenge this great treason of the false Enias and all his people. He will burn them all in fire and flame, slaying and destroying them in various ways: some by weapons, others by hunger, some he will drown in the sea, some he will behead and dismember, and all will be hanged. Those within his prison will be flayed from head to foot. He will take their towns, castles, cities, lordships, and possessions. He will destroy their captains of war, knights, and barons, and banish them from their lands. He will turn them into great penance. The wives who then come into widowhood, along with their daughters and children, will suffer many evils at his hand. their great treasures and all that they are worth shall be raised. taken, departed into a hundred thousand ships, chased, carried, and transported, exiled from their country, and put out of their nation. One slain. The other in prison in right great servitude and captivity. They shall be sold as wild beasts. Injured, defiled, and beaten. Their fate will be in his time. So that I, more than heaven and earth, will be avenged of them as long as they last. But in the meantime, I make a request to you all, and to your children who shall be born, and to all their lineage that comes into the world, that they make war by arms and by battles, by sea and by land, by assaults and ships against those traitorous Trojans as long as they live, and that you see what is in our land and the realms and ports and the waves be repulsive to them, and rebel ever more. These things said by Dido, enraged from her good wit, troubled in courage more than ever she was before. all parts. Seeking means most subtly to the depth of her miserable life. Which she can support no longer, so willyng to find some means to void out of her castle all those who were there, as she had of custom when she would do sacrifices. And might abide alone\nfor to deliver herself soon to death, and that she were not besieged there from, she did call suddenly a good old woman named Barthe. She, who long time ago when she dwelt there, was known as a nurse as it was said of her late husband Si such-and-such. And kept herself yet always still with the said Elsie, as ancient good ladies are wont to do with their first maids. But she called not her own nurse who had kept her in her childhood. Because she was deceased in the region of Fenice. And said in this manner to the aforementioned Barthe, for her to be rid of her:\n\nMy good mother Barthe, go lightly towards my sister Anne and tell her to make haste for to rise and array herself as it was of custom. What men would sacrifice and bring with her prophetically the sheep and other beasts, along with other dedications, for the sacrifice. I showed her this long ago, and it is your responsibility to administer the works. You should take the vestments and the mitre upon your head to make oblation to Pluto, the great god of hell, amiable ruler of the Styx, a great pool of burning fire that runs through all hell, composed and made of brick and pitch. This immolation I have purposed to do unto him with my best thoughts, to put an end to my great tribulations, with which I am left, as well as sacrifice to every quartered and shaken part of her, whose fearful remembrance is ready to be executed. Trouble her in such a way.\n\nThis made all her wits turn into a wicked kind and in a mind to destroy the first composition, coagulate in a containable proportion for the entertaining of the spirit vital. Her fair eyes. \"Gruesome and laughing were turned into a right hideous-looking mob and sangwynous mob, to see the sweet ball of the eye which is the true receptacle interior of light visible and judge of colors by reflection objective, which she brings unto the impression cognizant of the understanding, from which she makes a present to the senses indicative, discerning without intermediaries the differences abstractly adhering to their subjects. It was soon made obscure and her light impeded from true judgment in perfect knowledge. Her tender cheeks and visage, which before was playful and debonair of sangwynous color, turned pale suddenly in hideous manner and all mortified for the cruel death, which the harsh anger had already inflicted upon her. With great fury, she took and cast herself and mounted the degrees so high that she came there as if assembled to kindle a fire. In this place, the abilities the bed and other things with the Image of\" Enias and his sword were brought to be shown and cast out of memory, which did all this vex and trouble in her wits. Draw you out the sword from the sheath to murder and slay myself. By other times before, it had pleased her so much, and then she began somewhat to weep and sigh upon the bed, where she put herself in offering her last words in this manner: O right sweet disposings, please, loved and honored by me sometime as long as God and fortune would. I beseech you take my soul and deliver her out of this care and from these sorrowful pains,\n\nin which I am absorbed in the great voyage of heavens. I have lived until this present time and have finished the course of my life that fortune had given to me. It is now time presently that the image of my semblance be sent under the earth. I have had pains and troubles by my brother Pygmalion, who cruelly made my first husband Sychaeus die. For which I have been long avenged. I have edited my city, fair noble priest and wealthy gentleman. I have seen the walls and battlements, and the defenses completed. Oh, felicity wonderful, whereof I should be well happy and above all others honored, loved, and held full dear, if the navy of the Trojans had not come within my streams of the sea. Oh, hard coming and cursed reception, intrinsic / false, dangerous and full of great disdain. That has brought me into confusion. O treacherous machination of treason approved, full of fraudulent induction, that has delivered me to shameful death which shall come to me suddenly and presently without tarrying. And ascribed with a high voice, saying in this way: Must I then die thus falsely without being avenged of that traitor, thee and cruel one, by whom I am vilified so sore and defiled? Now then, since it is so, I will soon die hastily and send my ghost suddenly unto the low shadows. I should die more gladly if Aeneas were here present to see it. The great torment that I must endure. Therefore, he was to be made penitent in remembrance, lasting as long as his life shall last. And since otherwise it cannot be, I go to my death, which to him shall be imposed and represented by the inspection of the great fire that will soon be kindled in this place.\n\nThese things thus said and done, without any more language, Dido, full of rage, seized the sword of Aeneas, which she held with the point upward, and upon it she cast herself, so that the sword entered within her breast to the hilt. This lady then fell down to the ground, sorely wounded with a mortal wound from which she lost her speech, laboring strongly at the entrance of her death, so cruel as many do when they are at the point of death, tormenting themselves strongly for the hard distress they have at the parting of the spirit from the body, which will not leave the principal members from whom he is sustained, but if it is by great force. violence occurred when the cause was not fully soothed, and this sorrowful lady was found on the ground, unable to raise her hands and her person covered and defiled with blood without measure. The sword that had dropped yet stained with blood was nearby. A great sorrow, a great cry, and great clamor arose suddenly throughout the palace, piercing the walls and towers to the heart of the town. You would have seen great lamentations, great cries, great wailing, and all the women making sorrowful signs. The people were all struck with rage. The city was even more distressed in great desolation by such sights and forms, as if the enemy's capital of the town had entered by force of arms within the same to bring destruction upon them. Or as if the great and ancient town that had nourished them had been both engulfed in fire, kindled in a flame. By the whiche great noise and disorder anned, the sister of Dido, who was soon to prepare the things needed for making the sacrifice, understood well the sorrow and great mourning that spread throughout the town, was for her sister Dido who had taken her own life. She, at once, went mad and out of her mind, took herself to run as fast as she could through the multitude of people that were there. She beat her breasts with her hands and fists, and scratched her face with her nails, and cried aloud and pitifully, \"Bring yourself thus to eternal perdition, and wickedly and falsely have you deceived me with a bitter death, which I would gladly have suffered and endured with you.\" Alas, what need was it for me to prepare the sacrifices' fire that a fire for all other obsequies and a sharp sword might have brought the two sisters to death together without having to be parted from one another. Alas. What shall I say? Why are you so displeased with me, your sister and true friend? All my life I have honored, worshiped, served, and prayed for you, and greatly loved you. To follow you, I have given up all that I had. I have known your works. I have known your will, and also your secrets that you would never hide from me. Alas, what fury has made me know this fact. Alas, if I could have known this truth, I would have died with you. O what sorrow I endure, having lost all my strength, and there is none to comfort me. But on all sides I am brought to me pain and trouble without measure. The great wrath and the great care that I wrongly and unwillingly endure when I recall the injury that my sister has falsely done. Not only to me, but she has defiled and subjugated the good name and the honor of the city that she has brought to a great vice and shame. For all. times shall be recited the enormity of this foul event, which ever shall be imputed to a great infamy. And much more because of their good fame, which was well entertained and in great worship sustained, if my sister had maintained and kept herself without despair. All hope, both for them and for me, fails by her, which has extinctly. It must fall again upon her bed, where she had lain, and knowing that she wasted all away. She did force herself to open her eyes to see the light of the day. That grieved her sorely and sharply, and by such hardness of old age, as to some while they are sleeping, she sets white hairs on the ground of their heads. Some she makes scabbed and full of itch. The feet to be great and swollen, And then the gout or the palsy. The debility or weakness, and of the other. The eyes appear and replenish them all with tears, and the lids of the eyes with filth. So when they rise in the morning, they must be washed with wine or some other laxative. She makes their memory weak and converts it into ignorance. She takes away from them the potency they once had and has stolen from them deceitfully over time all their strengths one by one, for no one will be aware of her deception. And after she makes them crooked and bows their bodies, hanging their heads to the ground, filled with care and concern, not only in the neck but also about the temples. We have many examples of this. No more of this will we speak now. It is loathsome to hear. I find it hard to tell of that which I have said before. But to those who would accuse me, I have observed to discuss some of the conditions and evil operations of the cursed one. Proserpine, who is more sorrowful than the thorn, I have set here for you to understand the other better, as it is recorded above.\n\nThis Proserpine, of whom I speak, how is it that of all her works and subtle artifices wherewith she is wont to deal, she had not in any way wrought or had not yet printed any sign of old age upon her? Nor anything else by which she should directly have claimed it. She always forced herself to have for her part the soul of Elysium, saying that she had herself to her laws and jurisdictions. But the fair Iris, who had departed from heaven by the commandment of the goddess Juno, descending by the clouds with her golden parents at the opposite of the sun, ornamented with a thousand colors, came and set herself upon the head of Ceres. And for an answer to Proserpine's pleas, she said to her these things: \"This is written for a reason when any noble person is in...\" debate between two parties that the most legitimate heir, who comes from lawful issue, shall be preferred before the other. And shall bear the name away, namely when he is of the first issue. And also that he has the greater part in the inheritance and has done many acquisitions, amendments, and repairs.\n\nNow it is so that the goddess Iuno, who has the right to defend and keep I am sent here,\n\nhas produced in her being in these possessions, that is to say Elise, whom we understand between us two.\n\nAnd has made her to be born, has brought her to the world, and has nurtured and raised her from the other of her birth until this time present.\n\nAnd has given unto her so many fair gifts of nature, as is beauty corporal, youth well made of her members each in his quality and right equal in proportion without any deformity, the head well set by measure upon the neck, fair herys and long yellow tresses hanging between two shoulders to the heels. her brow betrayer and brown, with traitorous lidss in accord, green and open by measurement, of sweet look afar and well-composed visage over the forehead, all sufficient color; a mean noose, neither too great nor too small, without excessive opening; a little mouth with rosy lips; and at the chick's two little pits, and one similar at the chin; the teeth white, small and well-joined together; a round chin that was not overlong. A white complexion with a bright hue, with some tendency towards the red; the neck long enough by good measure, bending towards the lowest part and betraying on the back side; the throat quick and without spot or blemish; long arms and small; the shoulders and back flat; the breasts well-set with a great space between both the round and high papas, small of body and large at the hips; the thighs hard and great without any. The woman is plump, sufficient for both body and limbs. Her legs are well joined and somewhat small near the knee. Her feet are little and small, with toes neatly set together. She is white under her clothes and full, smooth of skin. Her hands are small and supple with long, thin fingers and small, well-aligned nails. She has a sweet voice of fair eloquence and is well-behaved and simple in language. A pleasure to see and responsive to all good conditions. She appears to be one of the best women nature has produced since her beginning up to that time. Therefore, since Prosperine cannot show any other reason for this submission that you have spoken of here before, I say to maintain equality, there was some deception or fraudulent inducement that led her to this submission, as it is evident from the premises written before, which all indicate this. She was well-assailed and well-defended. may well have relief / But another way I shall take, if thou wilt be in accord and content, because then, after thy poor and my miserable descending into hell in the conjunction making with Pluto. Thy fair ears were turned into horrible and hideous serpents set upon thy head. I shall give to them of Ceres for sacrifices, with which to make offerings to the dark shadows and infernal tigers. If thou wilt renounce all the right that thou claimest upon her. Wherefore then Ceres made the fair ears of Proserpine to be cut off and took them to Proserpine. And then she took up upon herself to unbind the members from the spirit of life, whose heat was soon extinct, and was at once carried away by the winds that bore her far and delivered her free and quit to that place according to her demency, which to all people is prophetic as it is ordained by the divine providence, whereof the reign shall never finish.\n\nWhat more shall I say of Queen Proserpine or of her sorrow? She made no offerings nor a great moon for her, her people did after her death. But now I will tell of Aeneas, who went to Italy to obtain the land that the gods had promised him. When they had rowed and sailed so much that they were in the high sea, a strong storm arose that brought them great tempest, and they were unsure what to do or say. They held their sails to bear their ships at the will of the horrible winds, in whose power they were. The master mariner spoke after his observation by the stars that he saw. They were making way towards Ceres. Whereof Acestes was king. Aeneas was glad when he heard this, and said, \"To no other land would I more willingly go.\" If the goddess willed, for Acestes was his friend and of the Trojan lineage. Also, the sepulcher of his father Anchises was there. The tempest soon ceased, and they sailed so long that they arrived in Acestes' land. That had great joy when he knew of their coming. Soon after they were entered into the harbor, accesses rejoiced right gladly received them with great joy when the morning came. Eneas spoke to Accesses, the king of the land, and to his barons, and said to them in this way: \"I will make the anniversary of my father's death next, and I am very glad that I have come here so soon. I well know that it is the will of the gods.\" Then, Eneas and Accesses arranged and advised for the making of various plays around Anchises' tomb. The young pages displayed their prowess. They turned their horses, ran, and leaped, and proved themselves against one another. At this anniversary that Eneas made for his father, much prowess was shown. For all who were there put themselves in pain to do well, both Eneas' people and those of Accesses.\n\nWhen they had come again from the sepulcher of Anchises, their ships were set. In a fire, and they would have been burned if it hadn't been for the messenger announcing this to them. There, they said, the ladies within the ships had set a fire because they longed to make their dwelling place, having been seven years and more away from their country and being very weary and broken from their long voyage.\n\nWhen they understood these tidings, Ascania, who was on a rich courser with others, rescued the ships with great effort. But three of them were lost and burned. After this was done, Aeneas was advised to begin building a new city, which he should populate with the people who came with him, unable to bear arms or go to battle. And he did this by the will of Acestes. He also designed the city's grandeur and declared that it should be called New Troy. But the people of the country named it after Acestes in his honor. Who left all the land in the same city behind, leaving women and children and old men, and helped himself with those who were strong and could endure the trials of battle. They hoisted up their anchors and departed from the road. Then you could have seen the ladies and others weeping bitterly, making great lamentations for their friends and their children who were departing from them. Enias went straight towards Italy, but one thing happened badly for them: their chief mariner fell down into the sea in the middle of the night and was drowned. Enias was very sorry, and so were all his people. Not long after, they landed on an island which is called Tulyola, where was a city that was named Thetys after Thetis, the new wife of Enias, who had founded it and populated it after he had conquered all of Italy. I have brought this city to mind because many have heard of Dedalus, who fled there. For fear of King Minos of Crete who intended to harm him, I will tell you the reason why, and I will leave out the story of Aeneas. The queen of King Minos of Crete was named Pasiphae, a great lady and more beautiful than all other queens in the realm. Dedalus lived at that time in Crete and was a wise man and a good warrior. Queen Pasipha was with child by King Minos, and when her time came, she gave birth to a creature that was half man and half bull. This creature was called the Minotaur, and was raised by the king's command, who believed it to be his son. The Minotaur grew so terrifying that the king was advised to confine it in a strong hold. For this reason, Dedalus was sent for by King Minos, at his request and command. Dedalus created a marvelous labyrinth for the king, where there were as many walls as there were chambers, which were in great number. And yet one could pass from one to another. And if Somebody had shut him in there; he could never find the first entrance to leave again. There were a hundred doors, and whoever went in after passing the first door could never come out again and didn't know where he was. Within this place, Minotaur was brought. The people of Athens were required each year to send seven men and seven women under the age of twenty-five as tribute to King Minos of Crete as their overlord. When these fourteen persons arrived in Crete, the king had them put inside the aforementioned house with his monster, which consumed them promptly. At that time, Egeus was king of Athens, deeply angered in his heart about such servitude. Unable to change it, he went to seek an answer from the temple of Minerva to know what to do about this matter. The goddess Minerva gave him an answer: he should send his son Theseus into slavery to King Minos. This Theseus was a brave and strong young man. A fair knight, named Valiant and hardy, told his father that he should go there, since the gods were pleased. He then prepared himself and set off. When he took leave of his father, his father commanded him to sail with white sails in his ship. If he returned safely without peril, it would be a sign of victory.\n\nTheseus said he would do so, if the gods granted him continued life. King Minos had a daughter named Adriane. When she saw Theseus, who was both fair and amiable, and had come to be a captive under her father, she pitied him and was taken with his honest behavior. One day, she said to him, \"If you will bring me to your country with you, I will soon deliver you from the hands of my father Minos.\" Theseus made this agreement with her and promised to keep it faithfully. The lady went at once to Dedalus and asked him how she could do this. Theseus received the following instructions from Dedalus: he should mix psyche and body together and carry both with him. When he approached the monster, he was to throw it a piece of meat, which would immediately come to devour it. But he should never let it touch him too much, or he would not be able to swallow it or get it out of his mouth. While the monster was thus engaged and distracted, Theseus could easily kill it. When he reached the first door of the house, he was to take a length of thread with him and tie it to the door. He was then to wind the thread around until he reached the upper part of his enterprise. By the thread he wound up to gather, he could easily return to the first door where he had entered. Theseus followed this advice and killed the monster, emerging from the place soon after. He then took Ariadne with him and entered the palace secretly. Theseus reached his ship and made good progress as the winds allowed, without Mynos the king's knowledge. So pleased was Theseus with this fortunate turn of events that he forgot his father's command upon departing from Athens: if he survived, he was to hoist white sails; if not, black sails were to be raised, signaling his death to his men.\n\nWhen Egeus saw Theseus' ship returning with black sails spread wide, just as it had departed, he believed he had perished. Overwhelmed with grief, he threw himself out of the castle windows into the sea and lost his life in this manner. King Mynos, upon learning that Theseus had escaped with the help of Daedalus, imprisoned both him and his son. But Daedalus fashioned wings and attached them to his own arms, and those of his son, made of feathers and wax. They flew away. When they looked out from the windows of the prison, the wax wings melted and the feathers fell off. Sycarus, the son of Daedalus, flew too high and the wax grew hot. He fell into the sea and was drowned, but Daedalus flew so long that he reached the island of Sardeis. Afterward, he went to Thebes. Now I will leave speaking of this matter and tell of Aeneas and his deeds.\n\nWhen Aeneas and his people arrived at the island of Enyalia, they landed immediately. Aeneas went to a forest where there was a rich temple that Daedalus had founded there. Into this temple went Aeneas, and there he intended to rest for a while. In this temple dwelt the goddess Ceres, who would have led Aeneas into Hades to see the souls of his father Anchises and all his comrades who had died. But I leave this matter aside, for it is feigned and not to be believed. Whoever...\n\nCleaned Text: When they looked out from the windows of the prison, the wax wings melted and the feathers fell off. Sycarus, the son of Daedalus, flew too high and the wax grew hot. He fell into the sea and was drowned, but Daedalus flew so long that he reached the island of Sardeis. Afterward, he went to Thebes. Now I will leave speaking of this matter and tell of Aeneas and his deeds. When Aeneas and his people arrived at the island of Enyalia, they landed immediately. Aeneas went to a forest where there was a rich temple that Daedalus had founded there. Into this temple went Aeneas, and there he intended to rest for a while. In this temple dwelt the goddess Ceres, who would have led Aeneas into Hades to see the souls of his father Anchises and all his comrades who had died. But I leave this matter aside, for it is feigned and not to be believed. Whoever... Eneas knew how to go to Hades and redeem Virgil, Claudian, or the Pistoles of Ovid. But I will not write about it, as he found more than enough trouble there. After resting for a while, Eneas and his people departed and came to Italy in a great forest where the Tiber river runs and falls into the sea. There, Eneas disembarked with his mariners, who were reluctant and very brave. However, King Latinus refused to give Lavinia to him, though she was of an age to marry a prince of a land.\n\nBefore Eneas arrived in Italy, there had been seven kings who ruled the land successively. The first was Latinus, who inhabited it first and populated the country. After him came Saturnus, but he was not the father of Jupiter, as the authors speak of. After Saturnus was Pyrrhus, king of this land. Then came Faunus, and after him his son Latinus, who was alive at that time. Kept the kingdom. Reign lasted one hundred and fifty years before Eneas wedded Lavinia, by whom he had the kingdom, and after them, Eneas ruled in Italy, and those who issued from him reigned for four hundred and seventy years, up to the time of Romulus. Then seven kings ruled there after him: Pompey, Iulus, Julius Hostilius, Ancus Marcius, Priscus Tarquinius, Servius Tullius, and Lucius Tarquinius. These kings ruled for two hundred and sixty years, up to Brutus, who was the first consul of the land. From Brutus and those who came after him, up to Julius Caesar, who was the first emperor. Reigned for five hundred and four years.\n\nNow I will tell of Aeneas and his people, and as soon as they came to the land, they set themselves at table and made trenchers of bread to put the food upon. For they had no dishes nor trenchers, and at last they had so little bread that they ate all their trenchers. And when Ascania saw this, he began to laugh. And soon after. When Aeneas arrived, he knew he had reached the promised land. His father had told him in a vision that he would find relief or breaking of his bread there, and this was what he had been holding firmly in his mind. When he saw that this was the case, he was greatly pleased in his heart and told his people that they were in the kingdom that the gods had promised them. They made great joy together and brought out their gods from the ships they had brought with them from Troy. They made sacrifices and prayers to them, asking for their help. Then Aeneas asked some people he met on the way who kept the country and who was its lord. They told him King Latinus, an ancient man who had no children but a daughter. That which was not far from there, at Lawrence: I will now tell you why this city was called Lawrence. It was first named Lamyna, as Latynus had a brother named Laurus. The city sounded the same name as his. And when he was dead, the city belonged to King Latynus, making it stronger than it was before. It was always called Lamyna, until it happened that a laurel tree grew there on a high tower within the city. And because of this, King Latynus named this town Lawrence, which he loved much, for it was the chief city of all his kingdom. When Enias understood that the city where the king of the land dwelt was so near, and that this city was so noble and well-populated, he was very pleased. And after he looked about for a strong place, he brought all his eastern forces there and built ditches and barriers around it. When Eneas had begun his fortress, he called to him a hundred of the wisest men from his army, to send them towards King Latinus in his city of Lavinium, to request of him peace and alliance. He had not yet arrived in his land to do him or the country any damage, but begged him not to prevent him from making a castle on his ground that had been begun. For he did this to provide for himself and his people, and to dwell within his kingdom by the command of the gods, without doing him any harm or injury. The messengers went so far with their rich presents from Eneas - olive wreaths on their heads and branches in their hands, symbols of peace and love. The troops came to the city of Lawrence, where they found all around it a great feast of young men, who proved and declared their strengths in various ways. Then the Trojans entered within the walls of the town, and one of their Ioian messengers went before them and showed King Latinus how a company of noble men, appearing to be of high rank, had entered his city to come speak with him. They seemed wealthy and peaceful, as they carried branches of olive trees in their hands. The king commanded at once that they be brought to him. The messengers appeared before King Latinus, making reverent greetings, and he returned their greetings in the presence of his lords. The king, seated high on his throne in his hall, where all the kings of his lineage were depicted, marveled at how they had kept Italy one after another. With the adventures that came to them and the great battles they had made, the Trojans answered well and peaceably to the Italians. For already he had well understood that they were from Troy, which was all destroyed, and asked them what they sought and what need had brought them to the land of Lombardy, whether the tempest had driven them or if they had lost their way. For in many ways pain and trouble often come upon one. But however you have arrived and come hither since that you require peace, you are rightly welcome. The land is good and fair, and the country sweet and delightful. And well you may ease yourself therein, and also right and reason requires that you do so. For Dardanus, who first kept the reign of Troy, was born in this country. Then the king gave a signal to his words, and Diioneus one of the Trojans who were there began to speak, saying:\n\nGentle king and of high lineage and powerful prince,\nYou shall understand well that We have not been forced to come to this land by any strong winds or tempests. But we are here willingly. For we have departed from the rich city of Troy, which was renowned as the greatest city of its time. After its destruction, which you have no doubt heard told, we departed and have since suffered much pain both by sea and land. Long after we had left and abandoned our own country, we were commanded by the gods to come to these parts to have our residence here. We ask only for a little plot of ground where we may dwell in peace, and no harm, damage, or grief shall be done to us by any means. You must know that we could have been received in many places and in a good country to make our dwelling there. But the decrees of the gods sent us into your realm for our permanent residence there. Dardanus was born. Apollo commanded us to come to this land, and Eneas, our king, sends some of his jewels that he brought with him from Troy, where he held great honor and a prize of great lordships. And he took to the king a rich mantle and a crown of fine gold all set with precious stones and a royal scepter that King Priam often held in his hand.\n\nKing Latinus received the rich present. Jupiter held his peace, and King Latinus praised the Trojans much. Not for the present that Aeneas had sent to him, but for the love of the marriage of his daughter. He did this because he had granted his daughter to a worthy knight named Turnus, the son of King Dares of the city of Darda, who was not far from Latinus. To him he had betrothed his daughter. King Latyne responded, \"Fair brother, I will not refuse the message you bring from your lords. I receive it gladly. Tell him that I am pleased with his coming and that my land, which is good, is at his disposal. If it pleases him, he may lodge with me within this city. Also, tell him that I have a daughter whom I pray the gods protect, and I will not give her to any man of this country. I will give her to a stranger who comes as a royal lineage and of great name throughout the world. And if I am deceived, it must be him.\"\n\nKing Latyne then had a hundred fine horses brought before him, richly furnished and nobly arrayed. He gave one to each messenger. This text describes how horses and a rich chariot were sent to Eneas, and the messengers were given leave by King Latinus after they had been well received and royally entertained. The messengers returned gladly and joyously to their lord, reporting all that had been said and done. One of them was particularly pleased and made great joy. The news spread throughout the land of Lombardy and was announced to Turnus that the Trojans who had escaped from Troy had arrived in that land and had a lord named Eneas. King Latinus had granted them his entire land and also his daughter, whom Turnus was to marry. However, King Latinus intended to give her to the Trojans to inherit his kingdom from the line of Troy. King Latinus had already consented to allow them to build and settle a castle on the river Tiber, so they would not be easily expelled from the kingdom by force. As soon as Turnus learned of these tidings. He was very angry in his heart. And was extremely angry with the damsel who had been granted and given to him first, and he swore that Aeneas should never have her as long as he lived. Turnus, at the counsel of his father, summoned his near friends and kin. To consult him regarding this matter. And when they had assembled together, they advised him to go towards King Latinus at Lavinia and to the queen, to know why they would give their daughter to another. In contrast to their promise they had made to him. During this time, Aeneas and his people continued to build their fortress. Ascanius, with the permission of Aeneas his father, went to the forest near Lavinia, and diverse of his knights with him. To hunt the wild beasts. Turnus had two sons and a fair daughter. Who was named Sylvia. This Sylvia had nurtured a heart until she was grown and great. That she fell in love with. The brothers had brought a young heart to her from the forest, which they had taken away from its mother. This heart was so tame that the damsel placed her hand upon it to make it fair and even, intending to make a girdle around its horns. It was well fed and much loved by her and her brother Turnus. When this heart had been at home for a long time, it went back into the forest among the others and returned again. The hounds of Ascanyus found this heart and hunted it relentlessly until Ascanyus himself had spotted it and shot an arrow at it, wounding its sides. This heart, thus wounded and in great pain, returned home as quickly as it could and cried out and made moans in its distress. Syluya arrived first at the scene, who was deeply saddened when she saw the bleeding and dying heart. Then Turnus came, who was greatly angered and enraged upon finding the wound. He blew his horn to summon his people. Those who had slain the heart. And no more words were spoken there. But they went towards the forest alley where they found the Trojans who had come after the heart: And the charlatans rushed upon them with such armor as they had. The Trojans defended themselves with their bows and with their swords. But the greatest strength was still with the men of the country. Nevertheless, the melee grew so strong that Ascanius killed there the eldest son of Turnus with an arrow. Then a great cry arose, so that the Trojans were on the worse side. And when Eneas learned of it in his fortress, he came and brought a great part of his people.\n\nFor this occasion, the battle began to be great and mortal, which was not quelled at once. There was great effort made and a great uproar after Eneas had come there. For on the other side of the battle, they of Lausus came there, and all the other countries around cursed the king Latinus, who had received and lodged such evil people in his land. To this sorrow came Turnus. And when he saw all the people of Laurentum mourning against King Latinus, he began then to swear and say that evil had come of it for King Latinus and the Trojans, if he had not Lavinia as his wife, he would burn the city and the palaces also. Then he summoned his people and all those in the city, who were many knights. And he said that he and they of the city should issue in battle. Then King Latinus spoke to his people and to Turnus, and told them that against the will of the gods and without reason they would fight against the Trojans. But for these words, Turnus and the others would never withdraw themselves from the king. They fought until the evenings departed. Then came again those of the land to Laurentum. Enea and Ascanius went again to their fortress. Turnus had sent for aid in the center, and made great numbers. First of all came to him: Mescius and his son Causus brought people with them, and then came the Lombards from Scania and Valles of Italy. Besides these, Canulla, a maid who was the lady of Provence, came with her great company of Medes, all armed, to give support to Turnus, whom she deeply desired to help. When she arrived at Lauretum, she was greatly looked upon by the ladies of the city because she presented herself like a knight. She was strong and hardy more than any other creature.\n\nTurnus had gathered his people to chase Enenas and his people out of Lombardy, for he wanted the daughter of King Latinus. Enenas had little aid besides those who were with him. He took no care or was not dismayed because the same load was promised to him to dwell in it.\n\nOn a night, a vision came to him, telling him that he should go seek help from a king named Euander, who was new to King Thalamus of Arcadia. Euander urged his father to call Viceta, which caused him to leave Archade and come to Italy. Upon the Tonys, Euander began a small city that he named Palene, after King Palantinus of Archade, who is now called Rome. King Euander had a daughter named Palinura and a son, who was Priam, who continually warred against Turnus and the Italians. Turnus would never have peace or accord with King Euander. Eneas then told his people that he should go and provide assistance. They entered their ships and rowed so far that they reached Palene, where King Euander received them with great joy and honored Eneas greatly. He told Eneas that he had long known his father, Anchises. They spoke for a long time, and Euander said that he sholde hel\u00a6pe eneas & shold take to him his sone palas & foure thousa\u0304d men good fyghters / Eneas thanked the kyng right moche of the good wyll that he had to hym. And whan the mor\u2223nyng came. & that they had co\u0304cluded togyder of ther befines they toke leue of kyng euander / & they yt were most in age e\u0304\u2223tred in to the shyppes / And the other that were strong wen\u00a6te by londe:\nWHan tyme came that they sholde departe the quene wepte sore tendrely and the kynge also that called hys sone full swetly saynge / Ha a fayre sone yf I were as yonge as I was somtyme / with grete peyne I sholde la\u2223te the goo without me / And I promytte the that Turnus sholde neuer make so good watche to kepe hym self but that I sholde doo to hym demmage ryght grete / But olde age retey\u00a6neth me here that happeth to hym well. Now praye I oure goddes that of the. they make vs gladde / And that I may see the agayn alyue afore that I shalle decesse. For I hadde moche leuer deye / than to see thy dethe. \u00b6And thanne Pa\u2223las and Eneas made sacrificed to the goddesses and prayed they would be supportive. They then took their leave of King Euenor and continued walking for so long that night had fallen. Then they lodged behind some buildings to find out if Hecuba's Trojans could take them or enter the castle. But the Trojans, who saw them coming, put themselves in their fortress and prepared themselves vigorously on the walls to defend themselves from their enemies. And Visus and Erialus, two valiant knights, kept the gate. Turnus, who was well-mounted, came with eight others to the walls and called out, saying that if there was any man who would fight him in the open field, he should come out, and that he would do him no harm but only harm to his body. And those within answered not. So he launched his javelin over the walls and went out into the open field to make a great tourney. He and the eight who came with him scaled the walls of the castle. Voys and their men were astonished that the Trojans were so cowardly, refusing to engage with such a small force as they had. When he saw they would not emerge from their castle, Hector rode around it to assess the best approach for an attack. Meanwhile, the Italians approached, with ships sighted near the shore for their men to disembark. Turnus took great joy in this and ordered the Trojan ships to be set on fire, as the castle dwellers would not flee there for safety. They carried out his command, burning all the ships except for a few, some of which managed to escape by breaking their cables.\n\nWhen the Italians approached at dawn, with no one doubted the ability to harm them, they all fell asleep, filled with food and wine. Then Vulcan, who guarded the gate, appeared. Though he spoke to his fellow, \"Behold, the Italians are well assured in their tents, there is no light at all and they are all asleep. I will go into their camp to make slaughter of them. Afterward, I shall go to Ennis, for I shall find the way well there. And if I may bring this enterprise to fulfillment, I shall be well rewarded therefore. When Eryalis understood his fellow speaking thus, he answered him at once in this manner, \"Good and true fellow we have been so familiar and had such good fellowship together. And now you will undertake this thing without me, you shall know that without my company you shall go nowhere.\" They both went together to Ascanius and to those in council to find out whom they might send to Ennis. Then Vius spoke and said how they had undertaken the way to go to Ennis, and when Ascanius understood them, he took them in his arms, weeping, and said to them, \"O\" knights who shall reward you greatly for the great hardships you have undertaken. The gods shall reward you first, and after my father Enias and I, who will never forget this, as long as I live, and I also tell you: if you bring me my father, I will never have such a lordship, but you shall have a share of it, and you shall be favored in every way.\n\nWhen Usus and Eralus his companion were armed and arrayed, they issued out of the gates, richly attired and well mounted on two good horses. Strong and able, and running well. And thus they entered the lodges of their enemies, whom they found asleep. Then Usus spoke to Eralus and said: fellow, this thing urges us to prove our bravery. Now hold the rear and keep none from escaping. I shall go forth and make the way wide. And when he had said this, he looked within a tent and saw a king lying there. He was a great friend. With King Turnus, for he intended to relate that which was to come and many other things. Vulturnus struck his head, and then they made great commotion, so that no one dared to move. For they saw them armed and their swords all bloody. This evil adventure lasted almost until the day, then they came to Mesapus' tent and saw fire light. Then Vulturnus said, \"Good fellow, let us continue our journey, for it is almost day. We have severely injured our enemies, and we are weary.\" Then they departed and left behind much riches that they might have taken. If they had only gone out of the tents and walked straight towards Palas, the valiant and noble knight, who had already departed with his palis:\n\nAnd while they were quickly departing from the tents, four hundred knights issued out of Lawrence, all armed, and went towards Turnus. Near the tents they saw, on the other side, the two [unknown warriors] felows who went to Palence / Also they saw they were recognized by their helmets that shone against the moon / Bolcius then went against them and called \"Abide ye.\" And tell me what you are and from where you come / They answered not but withdrew themselves toward the forest. And then Bolcius and his men spread their horses and chased them / but they were already within the forest. Whereas they lost each other right away / For Jupiter placed himself in a narrow path and was soon far from his enemies And Hercules entered into a thicket where he found neither path nor way at all. And so he could not flee far from his enemies who chased him / Jupiter, who had already escaped safely, looked back and saw not his companion nor Hercules. Whereof he was very angry. And deeply signing he began to say, \"O sweet companion, where have I lost thee? Where might I seek thee?\" And when he had said this, he returned again the way he came. He Had not gone long that he heard the noise of horses around Erialus, his enemies had already taken him. And as long as he could, he defended himself but all that he could do availed him not. Visus went so long running till he saw his enemies about his companions, which they held. Then he knew not what to do nor how he might deliver himself from their hands. And when he had advised himself enough, he looked upon a dart that he held in his hand and threw it with all his strength and struck a knight between two shoulders therewith, all so that the iron went through the body of him which fell down dead to the ground from his horse. His companions that saw this looked all about them, and had great marvel, and knew not from whence that might come. And while they marveled at such a fortune that had come suddenly to them, Visus cast again another dart and struck another of them in the breast and so slew him and fell down dead before his companions that were there. Then began Bolcus the constable to be enraged, with great rage, to discover from whom these blows came. In a great anger, he said to Erylas, \"Whoever has done this, the punishment for it will be upon you. Naked with nothing but his sword in his hand, he came close to him and intended to kill him. When Jupiter saw this, he could no longer endure it, as he did not want to see his friend slain. Instead, he cried out, \"Spare him! Take me instead and put me to death. For he has forfeited nothing.\" While Jupiter spoke these words, Bolcus struck Erylas with his sword, right through his body, and killed him without further words. When Jupiter saw this, he ran towards them all, addressing himself towards Bolcus with his sword in his hand. He approached him so closely that when he cried out to his men to seize him, Jupiter struck him through the mouth with his good sword, causing it to come out at the back of his head, thus killing him and filling the ground with dead bodies. And all his people, including his knights who saw him thus slain, rushed upon Vysus from all sides, giving him his fatal wound. Yet he defended himself vigorously and managed to stand. But his enemies attacked him so frequently with great strokes of their sharp swords that he fell upon his companion Eryalus and thus ended his life. The Italians then took their armor and the body of their lord Bolcus and departed with great sorrow, heading to Turnus' lodges. Upon their arrival, they found those who mourned greatly and cried loudly for those slain within the tents. When the day came, Turnus commanded that all the eastern forces be armed and that each prince order his people to assault the castle. They did so with great wrath. Turnus then had the heads of Eryalus and Vysus removed from their bodies and placed on. Two spheres were brought before the castle with a great noise and great calling, to frighten and intimidate the Trojans within, who were with Ascanius, the son of Aeneas. When the castle inhabitants saw them, they were very sorry and distressed, and they immediately ordered their people and put them in armor to defend the place. Then those on the eastern side blew up their trumpets to give a sharp signal, and they did not delay. But they filled the ditches and raised ladders against the walls. Those on the walls broke their shields and their pauses. The hardy Trojan knights, who had learned to defend, cast great logs with sharp iron at the end and large stones. Those who came first to assault the place could not endure any longer the strength of the Trojans on the walls of their fortress. For they broke their shields and helmets and limbs, all to burst their bodies. When Mesancus saw this, he. Made fire to be cast to them, and Mesapus made the ditches to be filled up and the ladders to be set up against the walls. Before the gate of the castle was a great tower. Knights were within, defending it: those outside assaulted them strongly and with great roughness. Those inside defended themselves right well and vigorously. But those of the east made such great force against them that they set the tower on fire. And when those within saw the tower burning all in flames, they were afraid to be burned therein and had to abandon it. Then they intended to issue out against those of the east. But the tower fell soon. And thus all those who were within were dead. Two of them were Elenor and Elecor. And when Elenor saw himself among his enemies, he ran upon them with his sword in his hand, as he would not escape nor save his life. But Elecor, who was swift and light, fled toward the castle for his safety. Many were there. The Slain fought among themselves, but the assault was left for the night that followed, taking away from them the light of the day. The Trojans kept their walls well, for they knew that on the morrow they would be assaulted again. Then, he who was going to seek help and succor, and had with him all the barons, namely King Carthage, did not tarry long after this. But he came with thirty ships well laden with armed men. These approached so close that they came to the aid of them, greatly in need of help. When Turnus understood these tidings, he went against them without delay. All the said ships entered within the harbor except the ship of King Carthage, which was too large. Turnus inflicted great pain upon himself and his knights to prevent them from landing. But Aeneas, with his barons who were in his ship with him, was the first to be landed. He defended the gate against the Italians until that time. all the people had arrived / Then began the business, and the trumpets sounded from one side and the other as Eneas approached. He overthrew and killed Sythera, who was richly armed and bore noble and rich weapons, taking the life of many Trojans. Eneas would have had trouble with Turnus if it hadn't been for an unexpected adventure that occurred. For Turnus had killed Palas, the son of King Evander, and took a rich golden ring from him when Palas was dead. There was great sorrow for Palas from Eneas and his companions. But the battle did not cease. They took him out of the battle and made great sorrow for him. When Eneas learned this, he became very angry and enraged against his enemies, whom he fought and killed with his sword as bravely and fiercely as he was.\n\nThen Ascanius, son of the castle, and the good Trojan knights issued forth. That which were enclosed therein and had suffered great assaults the day before:\n\nEncas was thrusting through the battle seeking after Turnus, who was right valiant, brave and hardy in battle. The fiend, seeing that Encas sought Turnus to slay him, unwilling to die so soon, transformed himself into the figure of Encas and came before Turnus, forcing himself to make great slaughter among the people of Encas. When Turnus perceived him, he thought verily that it had been Encas himself and ran upon him with all his might. But when he was approached near him, he launched a dart at him. And the devil turned to him his back and began to flee away through the multitude of the fighting people. When Turnus saw that it was Encas who was fleeing from him, he began to enchant him sore with words, but he, the one fleeing, paid no heed to his enchantments. Turnus pursued Enenas so long that he always followed him, and leapt into one of Eneas' ships that was near the shore, as if in great fear for his life. Turnus, holding his sword in his right hand and his shield before his chest, took great joy in himself, believing that Eneas had fled out of fear of him and would not face him. He entered the ship vigorously to kill him. But when he arrived, he found no one to fight. He searched both behind and before within the ship, but found nothing. He was then greatly embarrassed and wanted to return to the battle, but the situation was unfavorable to him. The cables of the ship that held it were broken and had fallen underwater.\n\nMeanwhile, Enenas was in the thickest press of the battle, calling after Turnus. With a loud voice / and brought many Italians to their death with his sword. Turnus, who saw himself far from the shores, / knew then that he had been deceived. And he did not know what he might do or where he should go, so angry was he when he found himself in this predicament. Then he lifted his hands towards heaven and began to call upon Jupiter, why he had brought him to such great sorrow, that he saw his people who were killed and slain before his eyes, and that he could in no way save them. Once he thought to take his own life, another time he would have drowned himself, and while he was thus in thought about doing one or the other.\n\nThe ship went down the Tiber river with the current so big that it came into the harbor of the city of Dar-da. Where King Darius, the father of Turnus, was. Mercury was still in the battle and forced himself to destroy and kill the people of Aeneas / and with him was his son Lansus, who was brave and valiant. Hardy Mercyus charged the Trojans with great force, wielding his sword and making deep cuts through their ranks. He slew Acranes, Merede, and many others. Mesapus also inflicted great losses on the Trojans, as he killed Lamon, Lycormas, and many worthy men. The battles were thus intermingled. Mercyus confounded and destroyed all he found before him with his sword.\n\nWhen Aeneas saw him, he began to approach him. Mercyus held him back. Aeneas presented himself boldly and threw his large spear at Mercyus, striking him through the thigh. When Mercyus saw the blood, he became enraged and immediately charged at Aeneas, shouting that he would avenge himself. But his knights took him away from the battle, as his wound bled profusely and a large part of the spear remained inside, causing him great pain.\n\nWhen Lansus saw his father Mercyus so severely wounded, he was filled with anger. And they gathered all the battles together against Aeneas, and ran up against him. Many knights were slain on both sides, and Aeneas struck Lanus with his sword upon his helmet and fastened him to the teeth. There was great sorrow when Lanus was dead. During this time, Mercury with a great fleet of knights descended upon the Tiber river and had his wound shown to him, which was still sore. Then he asked after his son Lanus and commanded that he should be brought from the east. He wanted to know how he had maintained himself in the battle.\n\nAnd as he spoke these words, they came with the corpse, it was his son, for his heart was heavy and full of sadness. Those who had seen him weep and sigh would have had great marvel. He rented his clothes and tore his hair from his own head and was extremely angry and wrathful. When he had mourned long enough He had his men dressed and bound; commanded that his horse be brought to him to go to the battle to avenge the death of his son against Eneas. Once he was mounted, he took a javelin to launch or cast, and then he went straight to the battle, striking among his enemies like a worthy knight. And immediately he called out to Eneas with a loud voice. Eneas heard him and came toward him. When he saw him, he said, \"Now, Eneas, who has killed my son, I am here present and do not know whether I shall die here, but before I die, I will give such strokes that it will be to your great grief.\" And then he launched a javelin at him fiercely. After another and a third, Eneas ran about, unwilling to face him. After this, Eneas could no longer endure him and went upon him with a spear, intending to strike him, but missed and struck his horse instead, causing it to fall and Mercury to be trapped under him. Then a great noise and uproar arose. The cries of Merencyus' people converged there, brandishing their swords naked. But Eneas, upon seeing Merencyus aground, approached him as soon as he could reach his feet and struck him with his sword, killing him. The easterners were then discomfited, and they would have suffered more damage if the night had not separated them. Then, the easterners headed towards Lawrence and Eneas towards his fortress, but they could not all enter within. Instead, they lodged themselves outside on the riverbank. And when morning came, Eneas took the body of Palas and had it richly appareled, as befitting a king's son, and put it in a ship. He sent him back to his father with the knights' gifts and the spoils they had acquired before his death. The messengers who bore him related his great prowess and returned as soon as they could. The son and his father's good news were long to recount. With all who were overcome should lose his life. And thus those who were not guilty should not die, nor you should not be destroyed. Now go your way and report to the king that I have said and that I will abide by it. And let him inform me if Turnus will agree to the same. The messengers were much amazed by his kindness and what he had said, and they took their leave and returned again towards the king. They declared to him all that Enias had said to them, and the truths were given. They made themselves ready to burn the dead bodies on both sides, and you should know that great sorrow was there made by those who had lost their friends in the battle. The ladies of the city cursed Turnus and the others in whom he had first begun the battle, for the sake of taking the daughter of King Latinus. Thus the sorrow lasted for three days and three nights without ceasing.\n\nThen they assembled again. King Latinus summoned his barons to discuss what they could do against Eneas, who refused peace and concord. While they were on their way to this council, the messengers that Turnus had sent to Diomedes, seeking his aid to fight against Eneas, and the rich presents that Turnus had brought to Diomedes into the city of Arygpa, which is in one of the parties of Pylle, where Diomedes had dwelt since he was departed from before the city of Troy. After he came again from Pylle, the king commanded that they should come before him to tell what they had found. Vernulus began to speak and said, \"Barons and lords, we saw Diomedes and a great part of those who were with him before Troy. We paid him due reverence and told him who we were and from whom we came, and also told him against whom we would make war. We presented to him the gifts that we bore to him from them.\" King Latin / and when King Diomedes had heard us, he answered us peaceably and said, \"Have a piece of ivory. I will tell you for certain that we who fought against the Trojans and destroyed their lands, Gatas and I, nothing came of it. For it happened that Priamus, the king, was discomfited and his knights were destroyed. In the same way, Agamemnon was lost and slain, the chief governor, by the means of his wife who loved another more than him, who now holds the land. Neither Pyrrhus nor any of the other Greeks nor I know that we shall ever fight against the Trojans again if we can avoid it. Go your way back and bear these gifts to Aeneas. I let you know that with him I have fought body against body. Because of this...\" I have found him to be of great strength and prowess. I say this yet, if he had now two hundred knights such as he is, and Hector and Troilus in their company, all grace might be soon wasted and destroyed by them all. And you must understand for certain that all the resistance made against the Greeks before Troy was made by the strength of Aeneas, Ector, and Troilus, who supported and rejoiced the others. And they were almost equal in strength: Return again towards Aeneas and make peace with him if you are wise.\n\nWhen the messengers had reported their words, great speaking arose through the entire hall. And when it had ceased, the king spoke and said, \"Lords, I would that we had had good counsel before more damage came to us. We are not wise to fight against Aeneas. As long as the gods will be on his side: Nor against his people.\" That which never wavered for any battle they had, now trust not in Dymas' judgment, but think and see how we may avoid this parley. For upon us falls the work, and I can help myself no more. Wherefore I have thought of one thing: that is, a piece of land you march towards Cyllus. Let us give that ground to the Trojans, and make an agreement with them. And if they love the country, let us allow them to build their towns, cities, and castles: And if they will not do so but will go to some other country, I shall make for them rich ships and good ones, and I shall deliver to them all that they shall need. Now I shall send rich presents to Aeneas to know his will in this matter. Then an hundred knights rose up and said they would go to Aeneas. Draces also said to the king in this way: \"Have good, king, all you who are here. You all know to what this matter refers, but none dares speak of it. We all ought to.\" put ourselves in pain to have peas / For many a man is already dead / Therefore grant unto him your daughter / for she shall be well employed with these two gifts you promise him: And thus we shall have peas / And if you dare not do it for Turnus, I shall first pray him / that he have mercy on me and on others / And that he takes upon himself to fight alone / For people enough are ready to stay / whereby the land is destroyed / And if he feels in himself the virtue and strength to have your daughter and the kingdom by force / Let him fight body against body against his enemy who calls him there / and that he will not see that the poor people are destroyed / and that he has in mind the process of his father. And that he goes against Aeneas to fight hand to hand / And when Turnus came back, Lawrence heard the Earl Drusus speak. Whoever sees you and will not come near if you\n\n(Note: The text appears to be in Early Modern English, and there are some errors in the OCR transcription. I have corrected the errors as faithfully as possible to the original text while removing unnecessary line breaks and whitespaces.) mayst thou keep quiet, but among the senators thou wilt be the first to speak, and there is no need for this now. And yet Turnus spoke to Draces before King Latinus, saying he had never seen Diomedes fight against Aeneas. But if Aeneas came against him, he should not refuse him nor flee far. Instead, he should gladly fight with him, though he were as strong as the devil.\n\nWhen these words were spoken, Aeneas had ordered his people to come before the city of Lavinia. Then a messenger came running to the king and barons, announcing that the Trojans had abandoned their encampment to come and take the city by force.\n\nThe city was in an uproar, and the people's eyes ran to fetch their weapons and stones to be placed on the walls for defense. Turnus armed himself and commanded his people to be ready soon to issue out with him. Turnus put on his armor and made his preparations. trumpets to be blown and issued out to the battle. The queen Amata and her daughter, because of this evil turn of events, went up into the temple of Minerva to determine who should flee and who should stay and who should do the most fighting. They severely cursed Aeneas and all his companions.\n\nWhen Turnus was issued out of the tower, all armed, the queen Canulla with her entire company of knights and maidens, all armed, came towards him. She demanded the first battle against Aeneas and his knights, and that Turnus should remain within to keep the walls of the city. She said, \"Sir, let me fight in the battle.\" Turnus beheld her then and said, \"Ah, lady, you are the embodiment of all the prowess of Italy. Who will reward you for the goodwill you show me now? I let you know that messengers have come to me who tell me that Aeneas has sent part of his people and knights here beforehand.\" commen all away by the mountain. And we will assault the town at the other side. I shall place myself with my people on the mountain among the bushes that surround the ground there with many archers and my crossbows and my knights. And when our enemies shall have come into the narrow way, we shall then set upon them and inflict great damage. And you, lady, with your people, remain on this side to go against the Trojans when they come. And then came there Mesapus with a good band of people whom Turnus exhorted to do well. And after setting all his knights in good array, he departed with his companions to wait a while until, by the force of arms, the Trojans were made to retreat. But at last, the Trojans, who were never weary of battles, made a mockery of our weapons. The Latines could no longer bear the weight of their swords but were forced to retreat twice. During the third battle, there was great destruction and slaughter, affecting both men and horses, before the town's barriers. The valiant knights marveled at each other's deeds. However, Queen Canule stood out in combat, killing Trojans on both sides of her. This man began to pray to Jupiter, asking him to grant him strength and courage to avenge his wrath and friends that Canule had slain. Once he had finished his prayer, he released his horse towards the queen, who was unaware of him. He struck her on the left shoulder with his sword, inflicting a wound that severed her tendons. When he plunged his sword deep into her white flesh, entering her body so far that she fell dead to the ground. And after, as lightly as he could, he departed. For he doubted the queen, but nothing hindered him from slaying her, for a maid avenged her lady the queen.\n\nWhen Canulla fell from her horse, there was great sorrow. The Latin soldiers began to tremble and shake with fear, and no recovery was possible. They came again within the barriers, and many of them were then thrown and cast down into the ditches. The ladies of the city mounted the walls to defend the town. When they saw the worthy queen's body being brought, they set aside their lives. But gave themselves to valor to defend sooner than the men. Then a messenger was sent towards Turnus, who was at his watch. He, with his champion on the mountain, as it is said before, showed him the great loss. sorrow of the battle and how Canulla was killed. Turnus took such great sorrow therefore that he didn't know what to do. But he left his watching after Aeneas and went to the battle. After this, Aeneas didn't tarry long before coming down from the mountain to come before the town to conduct his people. And thus came Aeneas and Turnus almost at the same time to the melee. But it was so near night when they came there that little fight of knighthood was made. But the Trojans and Latins withdrew themselves into the city. And Aeneas and his people lodged themselves outside the walls of the town, where they pitched their tents. And when the morning came, Turnus, who was full sorry and angry for his people that he saw discomfited and slain, came before King Latinus in a proud manner and said that he was ready for battle body against body against Aeneas. But send for him, said Turnus, and take an oath. And make the covenant. if he overcomes me, let him have the land and the maiden Laure to his wife. And if I may conquer him, let him go his ways, and leave me in peace with Laure, your daughter, and with your realm. The king then said thoughtfully to Turnus: Ha ha, valiant bachelor, I doubt sore the adventures of battle, and if you consider well yourself, how great a land you shall have in your possession after your father is deceased, and also that you have conquered ground all around by your own prowess. And how many rich maidens are in Italy of noble blood and high estate. Of which you might choose one to be your wife. Since the gods will not, nor grant, that I give my daughter to any man who is of my realm. Yet, for the love that I have for her, I had granted her to you for your wife, and especially at the request of my wife. I have taken her away from Aeneas, the Preux and worthy knight, and have allowed you to undertake the cruel battle. Whereby I have lost my own. When Folke and thou had great damage, and we are at this our estate in such great pain that we may no longer abide within this city. The fields are covered with our men who lie dead upon the earth. What shall I recount all our evil fortunes? It would be better for thee if thou were in thy land, while thou art whole and sound, in good health and joyous, and also before thou hadst lost thy life. Consider the adventures of the battle. How great they are. Have mercy on thy father, who is in great age.\n\nWhen Turnus heard the king speak thus, he waited until he had finished his words, and soon as he might speak, he said, \"Good king, have no fear for me nor any doubt, but suffer that my honor and praising be increased. Am I then so feeble? And does my sword cut so little that I dare not fight with Aeneas? And is my flesh more tender and the blood of my body nearer gone than his?\" I do him this. If he comes so near me that he wounds me, he will be far from the goddess, his mother, to whom he trusts much if I fight with him. To these words came there the queen Amata, greatly troubled and fearful of the battle and the siege of the city. And when she saw Turnus, who was determined to fight with Aeneas, she began to weep and make great moans, and said, \"Turnus, I pray thee by the tears that thou seest fall from my eyes and by the honor that I have always borne and shown to thee, do not fight with Aeneas. For if thou diest, I shall never live night or day. For I would never see that shield of Aeneas around my daughter as his wife.\" When Lavinia saw her mother weeping, she was deeply sorry and angry, and with this she came to console her. And when Turnus saw her, the more he beheld her, the more he was taken by the love of the maiden. And the more willingly and eagerly he longed to fight with Aeneas. And he said to the queen, \"Lady, do not weep.\" For me, have no doubt of anything, for it is better that we two fight together than that our people slaughter each other. When Turnus spoke thus, he made his flying high between the city and the tents. Then, he threw himself down hard among a great multitude of swans that were near by, and seized one of them between his claws, which were great and sharp. He raised it upwards with great force. And at once, all their heads arose, for they were afraid. And they all flew upwards towards the clouds. And there were so many of them that the air was covered with them. And they made such a commotion around the eagle that she let the swan fall from her claws into the water. The eagle fled and continued on her way.\n\nWhen the Turnians and the Latins saw this thing, they had great joy, for they believed that it was a good omen for them. And there arose through all the east a great murmur and a great noise, and they rejoiced in themselves. Sore that for little, they would have made peace between us, but Tenes saw again to the battle of one part, and Eneas addressed them, saying, \"Lords, why do you fight? You know the treaty is designed and made, that Turnus and I will fight for you all, while I speak these words.\" A quarrel was launched into his hand, and he never knew who shot it. Then Eneas departed from them, and Turnus and his people quickly went to arm themselves. Turnus, upon his arrival, caused great damage to the Trojans, for he was a very valiant knight in body. He desired much to discomfort them. He sat upon a chariot with four wheels and four white horses, led by them. He had with him the darts to launch and cast, and his other armor for assault and fight from afar. After coming to the battle, he slew Thelem, Thamyth, Potym, Glathom, and Tasdome. A Trojan, son of Aeneas of Troy, approached him, well-armed with rich armor. This Trojan launched a spear at him and wounded him severely. As soon as he saw him, he made his horse halt and dismounted. He placed his foot on his neck and plunged his sword into his throat. Afterward, he said to him, \"Trojan, this is the land you have asked to fight against me. I will give it to you in full, and with the same hand, I filled your throat with earth.\" While he was passing by, Turnus spoke to him in truth, \"I will reward all of your nation that comes against me in battle in the same way.\" After he had said these words to the Trojan, he recalled another. Eneas and Menesteus, Achates, and Ascanius joined the battle, with Eneas staying behind due to the wound in his hand. He stationed himself where he knew Turnus to be and made a clearing for himself and his knights. They slaughtered many Latines and Italians at every hand, causing the Italians to tremble in fear. Eneas killed Afram, Osanus, Achetym, Pylarus, and Atherantus. Tholomus, who had entered the fray, lost his life. He was slain by Scanius with the first stroke of his sword. The noise and cry grew loud on both sides, but the Latines could no longer endure and retreated. Eneas: chassed wolde not slee theym nomore. But dyde calle and sought after Turnus In the grete presse / And with noon other he welde fyght. Turnus taryed not longe In one place. But went euer here and there alonge the wynges of the ba\u00a6taylles wherby he dyde grete dommage to the troyens / thenne\ndyde Eneas assemble alle the grete bataylles / And aduy\u2223sed hym selfe / that he sholde drawe towarde the cyte. that was all abasshed / Thenne called he to hym Menesteus and Sarestum that were connestables of his folke / and of the bataylles. And sayd to theym / make oure folke to wythdrawe theym from the bataylle. And brynge theym towarde the mountayne nyghe to the cyte. For I wolde take hit yf I maye / or elles Turnus shall fyghte wyth me / And they dyde soone as Eneas hadde commaun\u2223ded theym. They made theyr folke for to drawe towarde the walles of the towne or cyte / and broughte ladders wyth theym / Eneas was a fore. and cryed on hyghe to kyn\u2223ge Latyne / that full ylle he kepte his couuenauntes. \u00b6Amonge theym wythin the When Cytemnestra saw this, a great discord and variance arose. Some wanted to open the gates to Aeneas, but others refused, determined to defend the land against him, as they feared the Turnus party.\n\nWhen Aphrodite saw the commotion and perceived the ladders the Trojans erected against the walls, and the fire they cast into the city, and did not see Turnus, who should defend it, she thought he had been slain. Her thoughts were troubled, and she went into a chamber alone and took her life, hanging herself. When the news reached the town, they were so terrified that little defense was made.\n\nWhoever had seen Lavinia, renting and tearing her yellow hair, would have had great pity. And King Latinus, more abashed than Lavinia, rented his robes and pulled out his hair. He blamed himself severely for not giving his daughter to Aeneas. This text appears to be in Old English, and there are some errors in the transcription. Here is a cleaned version of the text:\n\nTurnus understood the great sorrow within the city caused by a knight of his, who was struck through the thigh with a glaive, and came against him as fast as he could speak. He said, \"Turnus, have mercy on your men. They are our last hope. Eneas fights hard against the city. He threatens all the towers.\"\n\nAs soon as Eneas heard Turnus speak, he made no delay but went directly towards the field. He left the besieging of the walls and towers that had vexed them. Then the two parties departed from the assault to see the battle between the two barons. Eneas and Turnus were both in the field, well appointed, each covering himself with a shield. They were all to hew and break in pieces. The battle was fierce and cruel, for they hated each other greatly. But at last Turnus was overcome, and he cried for mercy to Eneas, saying, \"I have wronged you unjustly, if it had not been for...\" The death of Palas, which Turnus had slain, was renewed in Turnus' heart. None grieved as Turnus was slain; his friends departed right sorrowfully and wrathfully, and many others with them, who loved him for his prowess. The king of Latium, greatly distressed by his great misfortune, came to Aeneas with his noble men and gave him his daughter and all his kingdom. He received Aeneas with great joy.\n\nAfter this, he did not remain long. But the king Latinus died and departed from this mortal world. Then Aeneas healed the kingdom, but there were still wars. Mercury, who healed Cecile, waged war against him, but Aeneas did not avenge himself against him, because death took him sooner than he expected.\n\nHowever, after the death of Aeneas, his son Ascanius fought with Mercury's body and slew him. Then he was called Iulus, because his first beard was but young when he slew Mezentius, when Aeneas had brought it in as a load and had delivered it from great misery. The death it no longer brought. Spareth ran upon him in such a manner that no one could ever know how he lost his life. Some say he was struck by a thunderbolt; others claim the gods had taken him. The latter assertion was that his body was found within a pond near the tonure called Munycum, according to the locals. Eneas lived but three years after marrying Lavinia, the daughter of King Latinus, as we have stated.\n\nAfter Eneas' death, Ascanius, his son by Lavinia, the daughter of King Priam of Troy, ruled the realm. Lavinia remained with her child, a son named Silvius posthumus. Fearing that Ascanius might plot treason to seize the entire realm, Lavinia was deeply troubled. Therefore, she fled into the forest, within the lodges of Evander, who was a shepherd. There, she gave birth to her son. When Ascanius learned of his whereabouts, Stephenwife was gone and she had a son, who was his brother. He sent her word that she should come to him without any fear. She returned and came again to her stepson Ascanius, bearing her son Silvius between her arms. Ascanius, by the counsel of his barons of his land, gave the city of Lawrence with the appurtenances to his brother Silvius. Ascanius built the first fortification of the town or city of Alba in Lombardy. And there he held his reign for the space of thirty-six years after the death of his father Enias. And of this city there is much doubt who built it up. Ascanius or else Silvius, his brother Postumus. Because all the knights of Lombardy who were since Ascanius until Romulus, who founded Rome, named Silvius for the nobleness of him. That first held and built Alba. This Silvius was truly valiant, and maintained the realm well. And therefore all those who came after him were called Silvius, like after Caesar Augustus, for his worthiness. After Ascanyus, all Roman emperors were named Augustus. Ascanyus had a son named Iulius, but when Ascanyus died, Iulius was too young to rule the realm. Therefore, he gave it to his brother Silus Postumus, whom he loved much and had taught and disciplined well while he lived.\n\nAfter Ascanyus, Silus Postumus reigned for a time. Iulius, the son of Ascanyus, had a son named Iulien, from whom descended Iulius Caesar. From the time that the children of Israel left Egypt, led by Pharaoh, until Ascanyus' time, which was 465 years, Ascanyus, who was king of Lombardy, reigned for 56 years. After Silus Postumus, who reigned for 29 years, Latinus Silus ruled for one year during the time that Aeneas and his son Ascanyus were in Lombardy. Additionally, David reigned as king in Jerusalem. In this time, Salamon's father prayed so much. After Latinus Silvius ruled in Lombardy for 29 years. After him, Egystus Silvius ruled for 25 years. After him, Capys Silvius ruled for 23 years. After him, Heberynus Silvius ruled for 7 years. After him, Capestus ruled for 14 years. After him, Silvius Agrippa ruled for 60 years. In this time, Omatus was greatly renowned for his knowledge in Greece. After Agrippa, Armelius Silvius ruled for 19 years. This king was unfortunate and was killed by thunder. After him, Postumus Silvius reigned. In his reign, the histories of the Romans and those who founded Rome began. But of this I shall tell no more, but shall here make an end of this little book named Aeneid:\n\nHERE ENDS THE BOOK IF AENEID\ncompiled by Virgil\nwhich has been translated from Latin to French\nAnd from French reduced into English by me, William Caxton\nThe 22nd day of June\nThe year of our Lord M.D.XC.\nThe fifth year of Henry VII. [Reign of King Henry the Seventh]\n\n(No publisher's device in the given text)", "creation_year": 1490, "creation_year_earliest": 1490, "creation_year_latest": 1490, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"}
]